The study presents the Bohemian milieu’s relationships to one of the imperial aristocratic dynasties of the High Middle Ages, the margraves from Vohburg. These ties are observed on several levels where Bohemian-Vohburg contacts might have occurred. At the highest dynastic level, it is possible to work with sporadic contemporary appearances of representatives of the Vohburg and Přemyslid dynasties, which later found their expression also in the ecclesiastical area, because it seems that the Vohburg family could have had an influence on the arrival of the Premonstratensians and Cistercians to Bohemia. As the final contact area the Cheb district is considered, which in the given period was not yet a component of the Bohemian state, but the Vohburg family can be regarded as those who gave the region its high medieval appearance. and Tomáš Velička.
This article consists of a descriptive account of the traditional marriage rites in Māzandarān, followed by two dialect texts with English translation. The ethnography describes various stages involved in a typical traditional marriage, including the proposal and betrothal, observances prior to the wedding ceremony, the wedding procession, the bridal chamber, the unveiling feast, and the initial stages of married life, covering altogether a period of slightly more than one year. The texts are expected to contribute to the study of the largely understudied language of Māzandarān. A brief grammar and a glossary accompany the texts.
As a Platonist, Marsilio Ficino (1433–1499) was deeply interested in light and its qualities. As a matter of fact, the metaphysics of light is so fundamental for him that it appears, treated more or less systematically, almost in all of his works. As a physician, he was naturally concerned with the human corporeality and with the relation of human body to the physical world, both terrestrial and astral. However, when discussing astronomical and optical phenomena (e.g. refraction of light in water, camera obscura, and concave mirrors), he sees them primarily not as physical realities but as starting points for his allegorical hermeneutics and analogical interpretations. Similarly, when Ficino situates the Sun in the centre of the universe, as its warming heart, ruling king and animating soul, he does so in the context of a metaphysical, rather than cosmological, heliocentrism. Indeed, physical astronomical “ facts” seem generally irrelevant to him, being obscured by their spiritual meaning. Th is becomes especially conspicuous in the perspective that Copernicus arrived at his heliocentric theory most probably with the knowledge of Ficino’s treatise On Sun (De Sole) and even quoting the same sources as Ficino. and Marsilio Ficino (1433–1499) jako správný platonik projevoval hluboký zájem o světlo, a metafyzika světla proniká celým jeho dílem. Jako lékař se přirozeně zajímal o lidskou tělesnost a vztah lidského těla k vnějšímu světu. Astronomické a optické jevy (lom světla, camera obscura či zápalná zrcadla aj.) však pro něj představují pouze východiska k alegorickým a analogickým interpretacím. Podobně když Ficino umísťuje Slunce do středu světa jako jeho žhnoucí srdce, vladaře a oživující duši, činí tak v kontextu metafyzického, nikoli kosmologického heliocentrismu. Fyzická a astronomická „fakta“ pro něj ve skutečnosti nejsou obecně vzato podstatná, neboť jsou překryta svými duchovními významy. To je zvlášť nápadné, uvážíme- -li, že Koperník ke své heliocentrické teorii dospěl s největší pravděpodobností se znalostí Ficinova pojednání O Slunci.