Dalmatian history

Si presenta e si commenta l’estratto del pellegrinaggio in Terrasanta compiuto dal pellegrino inglese John Locke nel 1553, come aggiunta alla selezione proposta da Sante Graciotti nella sua opera del 2014, interessante per alcune particolarità.

At the end of the War of Candia (1645-1669), the work of the dragomans and the diplomatic agents
in the service of the Most Serene Republic proved to be fundamental in defending the conquest of
the small fort of Salona, strategically positioned between the Venetian scala of Split and the fortress
of Klis.

The confraternity of St Saviour in Mokošica was established in August 1477, in the spirit of lay Christian spirituality and charity characteristic of medieval confraternities which emerged in Dubrovnik in the first decade of the thirteenth century. The confraternity matricula (statute) was approved by the archbishop and also confirmed by the Minor Council. Written on parchment in Latin and Italian, the matricula is bound in hard wooden covers, wrapped in red leather. The last entry in the matricula dates from 1882, and concerns the parish church. The confraternity itself is last mentioned in an entry from 1827. The confraternity of St Saviour played an important role in lay Christian spirituality, best exemplified in the corporal acts of mercy: to feed the hungry, to give water to the thirsty, to clothe the naked, to shelter the homeless, to visit the sick and imprisoned, to ransom the captive, and to bury the dead. Charity care primarily centred on the confraternity members and inner community – the parish and the village, people close and familiar.The most important spiritual help and at the same time the main purpose of the confraternity was the care of the deceased and the salvation of their souls. Yet the matricula also regulated the rules of conduct during lifetime and prescribed punishment for the offenders. Upon the establishment of the parish of St Saviour in 1769, the confraternity supported the church, chaplain and the priest. The activities of the confraternity and parish were closely intertwined. The confraternity provided the inhabitants of Mokošica with a religious and social life framework. The brethren of Mokošica gathered at the chapters held before Easter and the Holy Saints. The highest celebration was organised in honour of its title, the Ascension of Our Lord, Holy Saviour. 103 Zdenka Janeković Römer The chapter was usually followed by a confraternity feast, which was a sign of communal life and solidarity rather than mere festivity and celebration. The confraternity gathered the heads of all the families and households of Mokošica, regardless of age, occupation and property status, while the membership was also known to include the members of the nobility and other notables. Confraternities had a broad meaning for the entire community into which they introduced evangelistic ideals of peace, brotherhood, charity and Christian ethics. Within the social culture of deep religious roots the people were attracted by the idea of flocking together for the purpose of common devotion, mutual protection and help, common discipline and justice. Confraternity membership was a significant element of the community’s identity and contributed to the strengthening of social networks. It helped individuals to integrate socially, to acquire reputation and status, and to be more active in the local community. The confraternities also contributed to the harmonisation of the relations with the Church by reconciling the demands of the clergy with the aspirations of the lay. This is clearly displayed in the matricula of the confraternity of St Saviour in Mokošica, in addition to some specifics arising from the environment in which it originated, rural setting under a strong, centuries-old urban impact. The confraternity had much to offer to the inhabitants of Mokošica – security and help in the times of hardship and pivotal moments, a place of common piety and fraternal congregation. It contributed to a fuller religious and social life of the parish of St Saviour and the whole village of Mokošica, bringing together different social strata to act towards the common good.

Özet:
Dubrovnik Limanı, kuruluşundan itibaren Dalmaçya kıyılarında Balkanlarla
Adriyatik Denizi’ni birbirine bağlayan ve buradan başta İtalya limanları olmak üzere Akdeniz’in diğer liman ve iskeleleriyle bağlantı sağlayan en önemli liman olmuştur. Dubrovnik Cumhuriyeti’nin 1459’da Osmanlı İmparatorluğu’nun bir haraçgüzarı haline gelmesi ve Venedik Cumhuriyeti’nin Doğu Akdeniz’deki ticari hegemonyasına karşı başlatılan
savaşta Dubrovniklilerin en fazla desteklenen tüccar taifesi konumuna
gelmeleri, şehir limanının jeo-ekonomik önemini bir kat daha arttırmıştır.
Dubrovnik Limanı Dalmaçya’daki başat önemini 1590’da Split Limanı’nın
Osmanlı-Venedik ortaklığında bir uluslararası transit ticaret limanı olarak
kurulmasına kadar tekel olarak sürdürmüştür. Split Limanı’nın 1592’de
hizmete açılmasından itibaren Dubrovnik Limanı’nın bu gelişmeden
ekonomik, sosyal ve stratejik yönlerden etkilenmesi, Split’e karşı rekabet
gayretleri, Split sayesinde Boşnak ve Venedikli tacirler arasında kurulan
işbirliği ile bunun Dubrovniklilere yansımaları ve Split Limanı üzerinden
gelişen ticari aktivitelerde karşılaşılan problemler gibi meseleler bu çalışmanın konusunu teşkil etmektedir. Makale, Osmanlı ve Dubrovnik arşivlerinden elde edilen belgeler ışığında ve tarih literatüründen faydalanılarak inşa edilmiştir.

Abstract:
The port of Dubrovnik, situated in Dalmatian shores, links Balkans with
Adriatic Sea. Throughout history, it also established a connection between Italian and other Mediterranean ports. The Republic of Dubrovnik had become a tributary state for the Ottoman Empire in 1459. Moreover, Ragusan traders took on the most supported traders during the wars against Venice, so that the importance of the city port increased. The Port of Dubrovnik had maintained its monopoly until the establishment of the port of Split as a international port in 1590. This study is to aim to deal with economic, social and strategic effects
that negatively hit the port of Dubronik with the emergence of Split port, and its reflection to the Dubrovnik port, problems arisen from the commercial activities over Split port. During this study, the material sources have been obtained from Ottoman and Dubrovnik archives and modern studies.

Based on a broad array of archival records, this paper adopts a Korčulan perspective on the Kingdom of Naples in the Aragonese period as one of the four major powers in Southeast Europe and the presence of both Catalan merchant, naval and pirate ships in the late medieval Adriatic. First, it explores the island’s socio-economic relations with Neapolitan Apulia and with Catalan merchants throughout the 15th century. After observing the island’s maritime entangledness with Southern Italy through the lens of trade, the focus shifts back to Korčula’s perception of and responses to the Neapolitan and Catalan presence in the Eastern Adriatic that promoted the island’s dual role as a relay station for information and as a mediator between Venetian and Catalan, or Neapolitan, subjects. Furthermore, the paper scrutinises the islanders’ response to the two immediate ‘Catalan’ threats posed to Korčula in the course of the War of Ferrara, i.e. the Aragonese invasions in 1483 and 1484.

S francuskom upravom u hrvatskim zemljama stupilo je na snagu i francusko državno zakonodavstvo. Između ostaloga, ono je uključivalo i Konkordat između Napoleona i Svete Stolice iz 1801. te Napoleonovu jednostranu zakonsku nadopunu u obliku 77 "Organskih članaka" iz iste godine. Ovi dokumenti učinili su katoličke biskupije u Francuskoj nekom vrstom carskih upravnih tijela pod nadzorom Ministarstva bogoštovlja. Tako je čl. 39. propisao da će u katoličkim crkvama Francuskoga Carstva od tada nadalje moći postojati samo jedna liturgija i samo jedan katekizam. To je bila osnova za sastavljanje jednoga univerzalnoga Katekizma za sve katoličke crkve u Francuskom Carstvu, poznatoga kao Carski katekizam, objavljenoga 1806. godine. Njega su državni organi vlasti uveli bez potvrde pape Pija VII. i u njemu je prvi put u povijesti katekizma uz pouku o četvrtoj Božjoj zapovijedi izrijekom bilo spomenuto jedno svjetovno ime, dakako, cara Napoleona I. Generalni providur Dalmacije Vincenzo Dan-dolo prvi je godine 1807. naložio prevođenje Carskoga katekizma na "ilirski", tj. hrvatski jezik, jer je Dalmacija postala dio Kraljevine Ital-ije. Taj je pokušaj završio fijaskom zbog recenzija koje su ukazivale na nerazumljivost prijevoda među narodom. U Ilirskim pokrajinama osnovanim 1809. godine prijevodi su, bilo cjeloviti, bilo prijevodi tek nekoliko poglavlja, na poticaj civilnih vlasti objavljeni 1811. i 1812. godine, i to na čak četiri jezika: talijanskom, slovenskom, njemačkom i "ilirskom" jeziku. Premda su ti prijevodi ostali bez utjecaja jer su Ilirske pokrajine ukinute već 1813. godine, a Napoleonov katekizam bio strogo zabranjen od strane austrijskih vlasti, ovi prevodilački pothvati ostaju vrlo vrijedan primjer propagande i pokušaja kulturnog transfera Napoleonova imperijalnoga kulta u ove krajeve, o čemu će biti riječ u ovome radu. // Coming to power in the Croatian lands the French administration tried to enforce the French state legislation. Among other things, this included the Concordat of 1801 between Napoleon and the Holy See, and Napoleon’s unilateral law supplement in the form of 77 “Organic Articles” came into force in the same year. These documents made the Catholic dioceses in France a kind of imperial administrative bodies supervised by the Ministry of Cult. The article 39 prescribed, from then on, the existence of only one liturgy and only one catechism in all the Catholic churches of the French Empire. This was the foundation for the composition of one universal Catechism for all the Catholic Churches in the French Empire, known as the Imperial Catechism and published in 1806. The state authorities introduced it without the approval of Pope Pius VII. For the first time in the history of catechisms, a secular name was explicitly mentioned with the lesson about the Fourth God’s Commandment. To be sure, it was the name of Emperor Napoleon I. In 1807, Vincenzo Dandolo, general governor of Dalmatia, was the first to order the translation of the Imperial Catechism into the “Illyrian “, that is, Croatian language because Dalmatia became a part of the Kingdom of Italy. This attempt failed because of reviews, which pointed to the bad intelligibility of the translation for ordinary people. In the Illyrian Provinces founded in 1809, the translations in Italian, Slovenian, German and “Illyrian” or Croatian language were either integrally or partly (just a couple of chapters) published at the incentive of civil authorities in 1811 and 1812. They remained without an impact because the Provinces were abolished already in 1813 and Napoleon’s catechism was strictly forbidden by Austrian authorities. Nevertheless, these translation ventures remain very valuable examples of propaganda and the attempt of cultural transfer of Napoleon’s imperial cult into these regions, which will be discussed in this paper.

Kotor's communal institutions began to take shape in the early Middle Ages, especially from the 9th century onwards. Under Byzantine rule and under the administration of priors and distinguished citizens, the city experienced a rise. At that time, the worship of the patron saint, St. Tripun, began. The city was spatially articulated, and among the population rose a group of dignitaries who held major city functions and formed the embryo of the city council. The city elite was established during 12th century, i. e. under nominal Byzantine rule. More than in other Eastern Adriatic communes, the city administration was strongly influenced by the Catholic Church, especially the bishops, until the 13th century when secular authority took the lead in governing the city. At the beginning of the 14th century, the city statute was codified. The statutory provisions testify to the development of the city services and bodies, from judicial services and the popular assembly to the city rectors, the three city councils and all the services that arose from them. The council was closed at the time, as a result of the political closure of society.
During the Middle Ages, the city of Kotor experienced five different reigns - from 1186 to 1371, the town was ruled by the Kingdom of Raška, then until 1384 by the Hungarian-Croatian Kingdom, until 1390 by the Kingdom of Bosnia, and from 1391 to 1420 it was independent. Tempus Catharinorum, when Kotor did not recognize any higher authority, was not the only period of independence. According to the Statute of Kotor, the ancestors ruled the city for a long time, preserving the old ways and customs, even when the "beloved God of salvation and peace" handed them over to the Venetian Republic in 1420. Despite the influence of Serbian, Hungarian and Bosnian rulers, the city passed its own laws and maintained its own administrative institutions. The notions of autonomy, independence or self-government in a communal society do not imply absolute freedom but relative autonomy in a network of interdependence. In other words, the fact that city communes recognized some higher authorities does not mean that they did not have a certain, even high degree of autonomy manifested in independent legislation, jurisdiction, in the ability to define their own political system and government institutions. This is confirmed by the Kotor Statute, which does not show any significant institutional changes throughout the Middle Ages. The proem and the provisions of the Statue show that the people of Kotor considered the entire communal period a period of self-government. The communal development of the city of Kotor and its nobility followed the same legal and organizational guidelines as the development of other Dalmatian cities, especially nearby Dubrovnik. At the same time, due to special geographical and historical circumstances Kotor developed social, economic, religious, artistic, and institutional characteristics.

The elites of the cities of northern and central mainland Dalmatia – Zadar, Trogir, and Split, claiming the origin in the Antiquity, and in some cases with genealogical ties stretching at least to the tenth and eleventh centuries, constantly demanded “fresh blood” in order to be able to sustain their existence. The immigrant families who can be identified as such in the sources came already as an accepted elite in their communities of origin, whether of Croatian, Venetian, or some other background. As being already members of an elite, regardless of their origin, helped by their wealth and acquiring landed property in the district, they integrated quickly into the circle of the Dalmatian urban elite, using the marriages with the “old” elite. The offspring of these marriages was guaranteed places in the Great Council, membership in which was mandatory for recognizing of noble status since the first half of the fourteenth century. On the other hand the political support of structures of power from outside, whether by the Croatian magnates or Venetian government, did not play important role in the acceptance of the immigrants by the old elite nor could influence the creation of the noble standing of urban families.

The book of accounts of the patrician family of Matafarić (of Matafaris) is a remarkable document for the knowledge of the economic and commercial life of Zadar at the beginning of the 15th century. The first part of the volume contains the financial reports (the die and aver) of Donat's commercial company Matafar from 1449 to 1475. The second part, smaller, is a mixture of political and family relations, memories, even wine recipes of Donat's father, Šimun, extended over thirty years (from 1415 to 1445). The language used is the vulgaro Veneziano in the vast majority, with some Croatian expressions or idioms and writings in Latin. Several partners have joined the company in addition to Donat de Matafar, the main ones being Como de Begna, Nikola Venturinov and Ivan Vijelmov. The first two are representatives of the patrician elite of Zadar, the other two are the clutches of the economic life of Zadar, the great bourgeois excluded from political power. The company's main business base is the lease of two lots (west and east) on the island of Kornat (Santa Maria Stomorin otoch). The hired agricultural staff, less than 20 men in all, live on site and is responsible for managing a set of economic units. Sheep and goat herds are destined for cheese production, workhorses are used in agricultural production (cereals and vineyards) and then resold for meat, and a few boats to ensure communication between the island and the mainland. Around this hard core gravitate other activities such as a maritime transport service outside the Adriatic, the role of intermediary for the distribution of goods (meat, wine and others), the lending of money, the lease of some taxes of the city or the assumption of ecclesiastical agricultural land. The main originality of this source lies in the fact that it indirectly illuminates various aspects of rural daily life on the one hand, through the book of accounts of Donat de Matafarić, as well as the experience of the political reality of Zadar at the beginning of the 15th century, through the memories and chronicles of Father Šimun de Matafarić.

For the first time ever, this book offers a comprehensive micro-historical reconstruction of rural life and communities in 15th-century Venetian Dalmatia. Drawing on a unique range of unpublished sources for the period, a vivid picture emerges of late medieval everyday life on the island of Korčula and of the self-perception of its village communities. Both are reflected in the island’s communal administrative practice and Venetian governance and jurisdiction.

The study reveals a multilayered and dynamic rural social fabric that was closely intertwined with the political elite and the urban milieu in terms of people and institutions. By exploring conflicts and their resolution, the book examines the communal interaction and everyday life of rural actors as well as the clashes of interests between the island’s town and countryside, and particularly between its farmers and shepherds.

The volume’s interdisciplinary perspective not only opens up new insights into the lifeworld dimension of both Venetian and communal administrative practices in the rural area of the Stato da mar, but also provides an anthropologically inspired close-up view of the sociocultural and socio-economic forms of interaction in rural society, as well as of the seasonality of rural life in the Mediterranean. Beyond Venetian Southeastern Europe, its findings offer valuable impulses for comparative studies of governance, judicial, and administrative practices as well as for interdisciplinary questions on the social, cultural, and economic history of rural societies.

Die Studie befasst sich mit der erzwungenen Beurlaubung hoher Staatsdiener vom Dienst im cisleithanischen Teil der späten Habsburgermonarchie aus politischen und ideologischen Gründen bzw. Sicherheitsbedenken der Militärverwaltung. Im Mittelpunkt steht der Konflikt zwischen Dalmatiens Statthalter Marius Attems (1862-1947) und seinem Stellvertreter Franz Thun (1868-1934). Traten unüberwindbare Differenzen zwischen hohen Repräsentanten innerhalb einer Verwaltungseinheit auf, so war ein Herausmanövrieren aus und die Beruhigung und Befriedung der Situation für alle Beteiligten mit schwierigen Folgen verbunden. Während der Dauer der Beurlaubung wurde die Position in der Verwaltungsstelle nicht neu besetzt, wodurch die Agenda intern zu verteilen war. Die nächst höhere Instanz, im Konflikt Attems-Thun das Innenministerium, musste wiederum eine der Eignung und Neigung des Beurlaubten entsprechende Stelle innerhalb einer Frist ausfindig machen, ohne dass dies einer Degradierung gleichgekommen wäre, wenn es kein schuldhaftes Verhalten gab. Eine Ersatzstelle zu finden, erwies sich im Fall Franz Thuns nicht als einfach, war dann aber, wie bei Wiedereinsetzungen immer wieder der Fall, mit einer Belobigung (mit Ordensverleihung und vorgezogener Beförderung) verbunden.

This study examines suspensions of high-ranking officials in the Cisleithanian part  of  the  late  Habsburg  monarchy,  which  resulted  from  political  and  ideological reasons  or  from  security  concerns  voiced  by  the  military  administration.  The  case most closely examined is the conflict between Marius Attems, governor of Dalmatia (1862-1947), and his deputy Franz Thun (1868-1934). When insurmountable differences  emerged  between  high  representatives  belonging  to  the  same  administrative unit, it was extremely difficult for all parties concerned to come up with something resembling a solution, to soothen passions and to remain on peaceful terms. As long as the situation was unresolved, somebody who had been suspended from office was not  normally  replaced,  which  resulted  in  the  workload  having  to  be  redistributed internally.  The  next  higher  authority,  in  the  conflict  Attems–Thun  the  ministry  of the interior, had to find, within a suitable period, another position in keeping with the qualification and the inclinations of the person suspended, and in doing so had to avoid a reduction in rank as long as there was no culpable act. In the case of Thun, another  position  was  not  easy  to  identify,  but  when  Thun  was  finally  restored  to office, he received a commendation (quite common in such cases), an order and earlier-than-normal promotion.

Studie  se  zabývá  vynuceným  uvolňováním  vyšších  státních  úředníků  ze  služby v  předlitavské  části  pozdní  habsburské  monarchie  z  politických  a  ideologických důvodů  či  z bezpečnostních  pohnutek  v případě  vojenské  správy.  V centru  zájmu přitom stojí konflikt mezi dalmátským místodržícím Mariem Attemsem (1862-1947) a  jeho  zástupcem  Franzem  Thunem  (1868-1934).  Pokud  došlo  mezi  vysokými reprezentanty  jedné  správní  jednotky  k  nepřekonatelným  neshodám,  bylo  řešení situace,  její  zklidnění  a  smíření,  spojeno  pro  všechny  zúčastněné  se  značnými obtížemi. Až do uzavření případu zůstávalo místo dočasně uvolněného úředníka ve správní jednotce neobsazené, což vedlo k nutnosti interního přerozdělení jeho agendy. Nejbližší nadřízená instance, v případě konfliktu Attems–Thun ministerstvo vnitra, naproti tomu musela do určitého termínu najít pro uvolněného úředníka (pokud z  jeho  strany  nedošlo  k  žádnému  služebnímu  přečinu)  novou  funkci  odpovídající jeho  schopnostem  a  zájmům,  aniž  by  se  přitom  jednalo  o  degradaci.  V  případě Franze Thuna se nalezení náhradního místa ukázalo jako nelehký úkol, nakonec ale bylo,  jak  se  při  opětovné  aktivaci  účedníků  nezřídka  stávalo,  spojeno  s  oficiální pochvalou (udělením vyznamenání a předčasným povýšením).

Looking at the old Austrian political and state administration, you can largely describe it as elegant. Although its administrative organs in Dalmatia and Vienna also had to safeguard general state interests, they were largely objective. They operated basically supranationally, knew how to deal with crises in a country, tried to balance interests between disputing parties, performed mediation tasks and rejected rather inappropriate desires on the part of the military administration. The success of a smooth administration which saw itself as a hinge between the interests of Vienna and Dalmatia depended to a large extent on the spirit of the various Statthalter (civil representatives of the crown land). These Austrian administrative efforts can only be recognized through an intensive study of unprinted government administrative files.