This paper is devoted to the most crucial period of Bosnia´s history, when the major ethnic shift in the history of the country happened. Ruins of medieval Bosnian kingdom, which existed in 1377-1463 became the basis for strong islamization of its territory. One of the key aspects why this process was so effective in comparison to other Balkan countries lies in political instability. Bosnian kingdom had three significant and strong neighbours – Ottoman Empire, The Republic of Venice and Hungarian Kingdom. Each of these empires interfered into internal political affairs of Bosnia. Another phenomenon was Bogomil or Bosnian church and its roots, which also helped Islamic religion to establish itself among Bosnian believers. Islamization of Bosnia and Hercegovina started even before the fall of Bosnian kingdom and its most intensive phase started in the 16th century when 75% of the population becames Muslim. The most rapid grow of the Islamic religious influence is to bee seen in cities, especially those built by Ottomans – like Mostar, Sarajevo or Tuzla. At the end of the 16th century we can see deceleration of islamization as well as growth of the new Bosnian Muslim nobility., Maroš Melichárek., and Obsahuje seznam literatury
At the beginning of the 13th century, when Mongol Empire expansion into Europe, the Italian city-states-Venice, Genoa, Pisa, Florence, Milan, Siena and Lucca - come on the scene, next to the centralized Western European monarchies (France, England) and the Papal Curia. In Genoa and Venice, major naval republics, the chief source of wealth and power was transit trade between Western Europe and the East. Both Genoa and Venice had the political systems ideal for realizing large business operations. All the power in these republics belonged to mercantile patricians, who fell to the vast majority of income from overseas trade. In the last third of the 13th century Genoese merchants, side by side with the Franciscan and Dominican missionaries, began to expand further to the east. Genoese colonies, factories and leading trading posts were also supporting bases of religious missions. The list of these missions in the Franciscan Vicaria Tartariæ Aquilonaris is presented in the end of this paper., Vladimír Liščák., and Obsahuje seznam literatury a poznámky
At the beginning of the 13th century, when Mongol Empire expansion into Europe, the Italian city-states-Venice, Genoa, Pisa, Florence, Milan, Siena and Lucca - come on the scene, next to the centralized Western European monarchies (France, England) and the Papal Curia. In Genoa and Venice, major naval republics, the chief source of wealth and power was transit trade between Western Europe and the East. Both Genoa and Venice had the political systems ideal for realizing large business operations. All the power in these republics belonged to mercantile patricians, who fell to the vast majority of income from overseas trade. In the last third of the 13th century Genoese merchants, side by side with the Franciscan and Dominican missionaries, began to expand further to the east. Genoese colonies, factories and leading trading posts were also supporting bases of religious missions. The list of these missions in the Franciscan Vicaria Tartariæ Aquilonaris is presented in the end of this paper., Vladimír Liščák., and Obsahuje poznámky a seznam literatury
After briefly and cojncisely summarizing principla ideals of classical Yoga philosophy, the paper is primarily concerned with outlining the issue of theism within its frame. Related sūtras are treated where definition of Īśvara, the ssupreme Being and highest spiritual monad, is presented and referred to. These are followed by some considerations over that peculiar concept of God. Conclusion is drawn and argued for that the notion of Īśvara (who cannot be thought of as a personal god) is of philosophical rather than religious character. Not being in any sense creator of the universe nor enjoying any sort of cult or religious practice and remaining in his eternal inertness and perfection, Īśvara could be best seen as a God of the yogīs, whose only aim, so to speak, is to serve as a perfect model for a libertaion-seeking person. It is his very existence thet urges yogī to achieve self-realization by means of concentration., Ján Országh., and Obsahuje seznam literatury