Civil Croatia originated as a territory after 1577 and survived as such until the dissolution of the military frontier in the early 1880s. The term is therefore negatively connoted, since one always endeavors the reunification of the medieval Triune Kingdom. Civil Croatia has been practically the smallest territorial unit where Croatian state law was preserved over time. Opposite of it the Habsburg monarchy established the military border. Thus, Civil Croatia was not only a result of the Turkish invasion, but also a proof of the loss of sovereignty. Civil Croatia was thus conceived only in the absence of a better solution. The reliquiae reliquiarum formed the basis for the survival of historical state law and its institutions. The incorporation of those territories first meant the renewal of territorial continuity that had been interrupted since the middle of the 16th century. Croatia and Slavonia, together with Syrmia, now formed a whole, but in the eyes of the Croats it was not yet in harmony with their national requirements. Civil Croatia had to evolve into Greater Croatia, whose maximum extent would include Slovenia, parts of Inner Austria, Bosnia and Herzegovina. However, the successive territorial forms – except for the Independent State of Croatia under Ante Pavelić 1941–1944 – never fulfilled this ambition.
The fragment of the book of St. Barbara brotherhood in St. Nicholas Church dating back to 1504–1523 is deposited in the Brno city archive in the collection of furriers' guild with the signature E 24/11. It contains an introductory record, which characterizes the book and mentions important circumstances in the days of its formation, along with the lists of members and accounting entries. The book is written – with the exception of one Czech formula – in German and Latin. Its comparison with other similar books preserved in Bohemia does not show any significant differences in respect of external and internal features. The cult of St. Barbara appears in guilds more often in the late Middle Ages, however, in a quite heterogeneous mixture of trades, even though the metal-working crafts prevail. Thus, it is not possible to say without any doubt that Barbara was the patron saint of a particular craft at that time. St. Nicholas, now in ruins, existed already in the first third of the 13th century. It was a subsidiary church to St. James parish church; therefore it was not a significant church. Since the guild itself and its cult activities at the altar of St. Barbara in St. Nicholas church are documented significantly earlier than the origin of the book, it is obvious that the book is only a residue of a range of books that were kept by the guild. The study is accompanied by an edition of the preserved fragment.
The paper presents a collection of maps by Johann Isidor Jelínek depicting the Šebetov estate in the 18th century. Johann Isidor Jelínek was an assistant surveyor and an apprentice of the architect František Antonín Grimm. His maps of the Šebetov estate capture in detail various formations in the landscape and are a valuable topographic source for exploring the landscape of the mid-18th century.
The paper focuses on the era after the democratic revolution of 1989, analysing the political agents' expectations about the nature of the future economic system. Describing the case of Czech-American economist Jaroslav Vanek and others, it shows that the contemporary debates included ambitious projects, which aimed at making Czechoslovakia a pioneer of new social orders, usually inspired by the ideas of so-called economic democracy. In conclusion, the paper compares these concepts with the actual development of the East European countries in the following decades, as it has been described in the conteporary researches.
In recent years, traditiones were often characterised as "party-neutral authentications" with legal power. But there are arguments against this view, since noblemen tended to register legal acts only occasionally within monastic traditiones. Apparently, they didn't assign them any official credibility. There is also no proof that traditiones were recognised as legal evidence in court. More likely, they were considered as memory aid in oral contracts, even when the notoriousness could guarantee the legal continuity in excess of the witnesses proof.
The County of Vaduz and the Lordship of Schellenberg were granted imperial immediacy by the Emperor as early as the second half of the 14th century. The rulers were entitled to exercise high jurisdiction ("blood jurisdiction"), which was the core of the rights of a sovereign state. Subsequently, the dynasties changed about every hundred years. The imperial privileges were always transferred to the new rulers and were confirmed by the emperor again and again. At the beginning of the 17th century, the Princes of Liechtenstein received the title of Imperial Princes from the Emperor, but this title alone did not yet give them the right to participate in the Imperial Diet. For this they needed a territory that was placed under the direct ("immediate") authority of the Empire. After decades of repeated efforts, Prince Johann Adam I was able to buy the Lordship of Schellenberg in 1699 and the County of Vaduz in 1712. These two domains were located far from their other possessions in Austria, Moravia and Bohemia. They were economically almost insignificant, but they had the status of imperial immediacy. At the request of Prince Anton Florian of Liechtenstein, Emperor Charles VI united the two domains and elevated them to the Imperial Principality of Liechtenstein. This gave the Princes the right for "seat and vote" on the Imperial Diet, and secured them a distinguished place among the high nobility in Vienna.
The study deals with one of the important areas of the emergence and formation of Russian icon painting. Addresses the issue of patterns, according to which to write icons of Russian saints. Notes that the source of the information of contemporaries, alternatively, the images arising during the life of the saints and also their posthumous miraculous revelation. In the 18th century with the model for the icons they become portraits of the spiritual.