Machiel Kiel and his View of the Bulgarian Empire on the Eve of the Ottoman Invasion

Machiel Kiel’s attitude towards the culture of the Second Bulgarian Empire was extremely negative. In this regard, he blatantly manipulated and falsified the results of historical and archaeological studies. In his opinion, the Bulgarian cities of the 13th–14th centuries were small and unsightly, the churches were rough and impersonal, and the palaces of the kings were poky and ugly. Kiel told outright lies about the conquest of Bulgaria by the Ottoman Turks in the late 14th century. A careful examination of the available data shows quite a different picture. According to demographic studies of world-renowned academicians, such as P. Bairoch, J. Batou and P. Chèvre, medieval Bulgarian cities ranked among the best developed cities on the Old Continent. Moreover, according to the latest study, the capital of Tarnovgrad was on par with Rouen, the second largest city in France, and the southern capital of Toulouse, and had almost as many inhabitants as Cologne, the capital in the Holy Roman Empire. In Tarnovgrad, a total of 64 Christian churches have been uncovered so far, almost all of which were icon-painted and had marble and ceramic artistic decoration. In comparison, in the early 15th century, there were 53 churches and 19 monasteries in Thessaloniki, the second largest city of the Byzantine Empire.

Dismantling a Monopoly: Jews, Christians, and the Production of Shofarot in Fifteenth-Century Germany

This essay presents a case study from Erfurt (Germany) concerning the production of shofarot (i.e., animal horns blown for ritual purposes, primarily on the Jewish New Year). By the early 1420s, Jews from all over the Holy Roman Empire had been purchasing shofarot from one Christian workshop in Erfurt that produced these ritual Jewish objects in cooperation with an unnamed Jewish craftsman. At the same time, two Jews from Erfurt were training in this craft, and started to produce shofarot of their own making. One of these Jewish craftsmen claimed that the Christian workshop had been deceiving the Jews for decades by providing improper shofarot made with materials unsuitable for Jewish ritual use. The local rabbi, Yomtov Lipman, exposed this as a scandal, writing letters to the German Jewish communities about the Christian workshop’s fraud and urging them all to buy new shofarot from the new Jewish craftsmen in Erfurt instead. This article will first examine the fraud attributed to the Christian workshop. Then, after analyzing the historical context of Yomtov Lipman’s letter, it will explore the underlying motivations of this rabbi to expose the Christian workshop’s fraud throughout German Jewish communities at this time. I will argue that, while Yomtov Lipman uses halakhic explanations in his letter, his chief motivation in exposing this fraud was to discredit the Christian workshop, create an artificial demand for shofarot, and promote the new Jewish workshop in Erfurt, whose craftsmen the rabbi himself had likely trained in the art of shofar making.

Central Europe in the Sixteenth Century: A Musical Melting Pot

After briefly reviewing the problems arising from attempts to dentify precise geographical outlines of Central Europe in the course of time, the author opts to use the limitations existing in the sixteenth century, the time frame of the presentation. This means, essentially, the borders of the Habsburg homelands, i.e., the southeastern part of the Holy Roman Empire. The paper argues that the roots of Central European musical practices were established through the foundation of regulated institutional entities such as the imperial chapels of Maximilian I (1496) and other rulers (Albrecht V of Bavaria, 1550), their successors and imitators, as well as the transalpine Renaissance church centers. As these institutions were staffed by musicians coming from virtually every corner of Europe – each practitioner bringing his own territorial contribution with him – the emerging musical consciousness of the Central European region had as cosmopolitan a foundation as that of Europe at large. Still, the proximity of the Central European art music scene to the variety of local ethnic traditions may be interpreted as lending a flavor to the musical expression of the area, endowing it with a character of its own. While in its beginnings the recipient of many influences from multinational contributors, in a later, equally cosmopolitan period (the Classicism of the eighteenth century), Central Europe reciprocates in equal measure, its contributions exerting impact upon European music in general.

A Republican Queen

This chapter describes how, when Frederick V and Elizabeth Stuart arrived in the Dutch Republic in April of 1621, they had been homeless for five months, during which time they had only been together sporadically. The States General had begun preparing a house in The Hague for the comfort and convenience of their nomadic royal guests in March. The general expectation was that Elizabeth would return to England and Frederick to the battlefields of Germany. In any case, the States General did not imagine that these outlaws of the Holy Roman Empire would be their guests for long: they rented the furniture for just three days. However, the exiled court showed no signs of moving on. The hope that Frederick and Elizabeth might prove only temporary guests was somewhat forlorn: the Kneuterdijk was the last place Frederick would call home, and Elizabeth would spend the next forty years under its roof. For Elizabeth and Frederick, The Hague was the base from which Frederick could organise his military campaigns and expedite a return to the Palatinate, if not Bohemia. They were intent on remaining until their mission was accomplished.

Repurposing Romantic Drama in Late-Nineteenth-Century Egypt: Najīb al-Ḥaddād’s Arabizations of Victor Hugo

At the end of the nineteenth century, Najīb al-Ḥaddād adapted two dramas by Victor Hugo for The Egyptian Patriotic Troupe. Al-Ḥaddād rewrote Hugo’s Hernani as Ḥamdān, transferring the story from the Spanish court of 1519 to Andalucía under ‘Abd al-Raḥmān II. Les Burgraves became Tha’rāt al-‘arab (Revenge of the Arabs), and transformed from a play about Barbarossa and the Holy Roman Empire into a play about a pre-Islamic Lakhmid king’s struggle to restore unified Arab rule in the Arabian peninsula. I argue that Al-Ḥaddād’s adaptations anachronistically placed modern ideas in the Arab past—characterizing shūrā as the election of leaders, using sha‘b to mean a sovereign people, and calling for Arab cultural unity and revival. Al-Ḥaddād’s adaptations transformed the nationalism of Hugo’s drama into calls for Arab solidarity. In producing these plays, The Egyptian Patriotic Troupe embodied an Arab past overlaid with modern communal identities.

Die Reichstagsteilnahme des livländischen Deutschordenszweiges und seine Beziehungen mit dem deutschen Zweig (ca. 1520‒1560)

The participation of the Livonian branch of the Teutonic Order at the Imperial Diets and its relations with the German branch (from the 1520s to the 1550s) This article discusses the relations of Livonian branch of the Teutonic Order with the German branch from the secularization of Prussia (1525) to the beginning of the Livonian War (1558), and concentrates on the topics that were connected with the participation of the Order at the Imperial Diet of the Holy Roman Empire. Before the aforementioned period, the branches had very few direct connections, and relations of the Livonian branch with the Empire were usually mediated by the Grand Master of the Order. After 1525, the German Master largely took over the role of a mediator, as he became the acting head of the Order and had close relations with the central Imperial institutions. The latter became increasingly important for the Livonian Master, who became an Imperial prince most probably on the 24th of December 1526. This enabled him to participate in the Imperial Diets. At the Diets, the branches represented their interests usually separately. This was partially caused by the fact that these diverged quite strongly: while the German branch aspired for the recuperation of Prussia, tried to protect the Order’s possessions from increasing intrusions of German princes, and paid the Turkish taxes to obtain support from the Emperor; the Livonian branch wanted to obtain support against the Russian threat and rivals inside Livonia, while also trying to avoid paying Imperial taxes. Additionally, the Duke of Prussia was the neighbour of Livonia with whom the Livonian branch usually tried to maintain normal relations. Nevertheless, the branches communicated quite actively during the Diets and supported each other, at least in a rhetorical capacity. Additionally, Livonian envoys normally went firstly to the German Master for consultations and headed to the Diets only thereafter. Thus, the communication was quite vivid, but did not leave many marks to the official documentation, as especially the Livonian branch preferred to represent itself as a separate and independent member of the Empire in front of the Imperial Estates.