Ali Slovenci poznate svoje korenine?
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| Articles by Dr. Jožko Šavli:
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St. Alexander Sauli
Apostle of Corsica
1533 - 1592
by Dr. Jožko Šavli
As I mentioned already in the previous article, the surname Šavli (pronounce shauli), usually written in the form of Sauli, means "sun" in Lithuanian. I consider it a relic and a legacy from our ancestors, the Veneti, which preserved itself until today. Very probably, it relates to a farmhouse in a sunny place. The surname Šavli (Šauli, and also Šaule) is well spread in the area of the Upper Soca (Isonzo) Valley in Slovenia. Many of these surnames, in the form of Sauli or Saule, are also found in Trieste.
Surprisingly, this surname appears everywhere, also outside of Europe. Even in Egypt (Sawli). The word was obviously derived from "sunny". But in Sanscrit I found only surya, however, Möller's studies show the development of sur - sul - saul. At the foot of the Anapurna mountains in Nepal, at a height of 1140 m, is Shauli Bazar, where recently a medical centre was constructed for the surrounding area. I could not find a picture on the Internet, but I am sure, it is on the sunny side of the mountain range.
This surname is also well represented throughout the Italian territory. We encounter a "viale Sauli" in Genoa, a "piazza Sauli" even in Rome... Everything points to the fact, that the surname Sauli descends from Venetic roots. The German written form Schauli is found in Switzerland, Alsatia, Germany, Lithuania... Other forms are Schaulen, Schaulan, Shaulan, Shawle, Shaule, Siauliai, Shauli, Schawli.
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| Moreover, October 11th is the fete-day of a Catholic Saint with this very surname: St. Alexander Sauli, the apostle of Corsica. |
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Alexander Sauli was born in 1533, in Milan, as the son of an illustrious Lombard family. After some years of study under capable masters, he entered the Congregation of Barnabites, and at an early age he became teacher of philosophy and theology at the University of Pavia. Later, in 1565, he was elected Superior-General of the Congregation. He earned the reputation of a zealous preacher while in Pavia, and became the confessor of St. Charles Borromeo and Cardinal Sfondrato, who became Pope Gregory XIV.
Pope Pious V appointed him to the ancient see of Aleria, Corsica, where faith was almost extinguished and clergy and people were in a state of deplorable ignorance, involved in various corruptions. Bishop Alexander Sauli, by personally visiting all of the parishes, helped to rekindle the life of faith of the clergy and parishioners. With the aid of three companions, he reclaimed the inhabitants, corrected abuses, and rebuilt churches, founded colleges and seminaries. He would enlighten them, explaining the decrees of the Council of Trent. Despite of depredations of corsairs, and the death of his comrades, he placed the Church in a flourishing condition. His friend, St. Philip Neri, considered that Sauli's reform had transformed the disreputable Corsican diocese into a model for others.
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| In 1591, Alexander Sauli was made Bishop of Pavia. He was known to be a scholar with great aptitude for canon law, preaching, and catechism († 1592). He left a number of works, chiefly catechesical. It is reported, that he performed miracles of prophecy, healing, and calming of storms, both, during his life and after his death. Pope Benedict XIV declared him Blessed, in 1742. Pope St. Pious X canonized him, in 1904. |
The Surname Jermol
Very probably a derivation of Hieronymus,
and its Venetic roots
The coat of arms of Jermoli, pertaining to Jermoli Antonia (+ 1977) of the Carlo Parini family, the last descendant of the Jermoli from Montegrino (Va).
by Dr. Jožko Šavli
The surname Jermol (pron. yermol) was that of my mother's, and it was the family name of my birth house, which is situated in Zatolmin close to Tolmin (Slovenia). But my mother was married to a Šavli (pron. shauli), and such is my surname. Some years ago, when I was researching the surname Šavli, I found out that the appellative "šaule" means "sun" in Lithuanian. Of course, the bearers of the surname Šavli, and those of the similar surname form Šavle, were not "the sons of the sun". They very probably descended from families, whose farms were located on the sunny side of the village. - Because the Lithuanian language pertains to the Baltic linguistic group, and the Slovenian language to the Venetic (Slav) group, it is very astonishing, that this name form survived from the so-called Balto-Slav linguistic period until today. But this is not the only case. The well-known Slovenian linguist, France Bezlaj, discovered many other Balto-Slovenian parallels (cf. Eseji... 1967, 123 ff.) in the Slovenian language.
Considering my mother's surname Jermol, I had absolutely no idea from where it originated and what it meant. Therefore, I did not research it thoroughly, albeit I was very attached to it. It was, but, like an intervention of the "divine finger", when I recently received the message from Mr. Sandro Macchi, a native of Montegrino Valtravaglia (Varese Province), not far from Lake Maggiore, in the surrounding of Milan (Italy). He told me, that one can find the surname Jermoli , evidently a derivation of Jermol, quite frequently in this area, and that the descendants of several families with this surname are also spread in other provinces, as well as abroad, until Buenos Aires. Moreover, he told me, that ca. 40 years ago, his father planted more linden trees, that now encircle his native house in Montegrino.
When I read this data, it reminded me of many Venetic (Slovenian) place names and mountain names in the area of Lake Maggiore, that I already treated in my studies concerning the Veneti. For example, Mte. Gradisca (1018 m), Mte. Tamaro (1962 m), Pallanza, Ranco...These are names, whose meanings still today can be recognized by Slovenians: castellar, fold, little field, river or lake bank... Thus, in this area the ancient Venetic substratum, with the Venetic language (very similar to modern Slovenian), must have remained preserved until the Middle Ages. But in this case, what is the connection to the surname Jermol or Jermoli?
In my opinion, the form of the surname Jermol could only have been a derivation of Hieronymus, a Latin name or form, borne also by the well-known scholar St. Hieronymus (* 347). He carried out his operations in ancient Aquileia and later in Rome, and, among other things, he translated the Bible in Latin language. This translation is called Vulgata. St. Hieronymus was born in Stridon, a site, which very probably was located in the area between Trieste and Reka (Fiume). One assumes that Stridon can be identified with the present-day village Starod. The fact, that St. Hieronymus mentioned in his notes on "St. Paul's Epistle to the Ephesians" the name Tychicus, and explained its meaning with "silent" (tih, in Slovenian), gives us proof of his knowledge of the Venetic (Slovenian) language. But this knowledge could have derived only from his native village.
Thus, St. Hieronymus was of Venetic origin, and this fact was pointed out by several scholars. But at one-time, they identified the Venetic speaking people with the Slavs, and they also declared St. Hieroniymus a Slav. In my articles and studies, I already clarified the fact, that the Slavs have to be understood only as a linguistic and not as an ethnic group. In this connection, the ethnic group were the Veneti (Vends). In sense of the pan-Slav idea, the name Hieronymus was translated into the Slavic form Jeronim, which was especially diffused in Croatia. I imagine, this was its Croatian form, but it was also adopted in Slovenian documents, apart from its Latin name in the form of Hieronim.
Indeed, the existence of the surname Jermol or Jermoli in the areas of Tolmin and of Lake Maggiore, as well as elsewhere, is proof, that the original Venetic (Slovenian) name of this Saint was Jermol. It seems, that this was the original name form, and that the Latin form very probably derived from it. The alternation of the consonants: j - h - g can still be found in some languages (Spanish, Italian..). In Eastern Europe, in Russia, Ukraine and Belorussia, this surname appears in the form of Yermol.
St. Hieronymus (Jermol) was a very famous figure in the church territory of Aquileia. At one time, this territory extended far to the West towards the town of Como, north of Milan. In this way, the cultural and ecclesiastical influence of the Aquileian Metropolitan Church reached also the area of Lake Maggiore (Lacus Verbanus).
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| I believe it is very possible, that the original form Jermol for Hieronymus, found in this area, is a remainder of this influence. In my opinion, the Italian form Girolamo also derives from the original form Jermol. This is another proof, apart from the Venetic mountain names, that the people around Lake Maggiore, still for a long time, until the Middle Age, spoke the ancient Venetian language, when in other areas already Romanic (Italian) prevailed. |
The Prince's Stone and the Duke's Throne
petitioning for a correct denomination
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Prince's Stone
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Duke's Throne
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by Luka Lisjak Gabrijelcic and Miha Kosovel
Early in August 2004, two students from Slovenia, Luka Lisjak Gabrijelcic and Miha Kosovel, submitted a petition to Jörg Heider, the Governor of the Austrian province Carinthia, and to the Carinthian public for a correct denomination of two historical monuments: the Prince's Stone (Knežji kamen, Fürstenstein) and the Duke's Throne (Vojvodski stol, Herzogstuhl). Both objects are found in Carinthia and are memorials of the ancient democratic State of Carantania, from which both countries, Carinthia - Austria and Slovenia, originated.
Duke's Throne in his natural environs in the 19th century, in the background the Cathedral of Gospa Sveta (Maria Saal). Here, under the open sky the Carantanian dukes were installed by the people. (Painting from ca. 1860 by Marko Pernat)
The boys started out on foot from Gorica (Gorizia) across the Soca (Isonzo) Valley, to the field of Svatne (Zollfeld) north of Klagenfurt - Celovec, where the Duke's Throne still today can be found under open sky. With this act their petition got the attention of the Slovenian broadcasting program ORF (Austrian Television) and the Slovenian Press agency STA . - "It is about time, that the Carinthian public is finally made aware of the fact, that Carinthia has its roots in the Princedom of Carantania and that we (i.e., Slovenians and Carinthians) have a common history. The time has come to stop nationalism and to acknowledge the role that these monuments played in our common history" These are the words, which Luka Lisjak Gabrijelcic stressed again in his important message to the people and their leaders.
Maria in Solio
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| The Historical Origin of St. Mary's Image |
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| in the Church of Gospa Sveta or Maria Saal, the ancient Cathedral of Carantania |
by Dr. Jožko Šavli
The ancient cathedral of Carantania (Slovenia) called Gospa Sveta (in Slovenian) or Maria Saal (in German) is to be found on a low hill north of Klagenfurt/Celovec, today's chief-town of Carinthia, (a federal province of Austria). The Slovenian Apostle St. Modestus founded the cathedral in 753. He was the appointed Chorepiscopus (meaning, Provincial Bishop or Provinzial-Bischof in German), who together with his Irish monks from Salzburg was commissioned to Christianize the Slovenian people († 767). The Bishopric of Salzburg was at that time part of Bavaria under Frankish supremacy, and therefore subjected to the Frankish Church.
In those days, however, the adoration of St. Mary was scarcely spread in the Frankish Kingdom and in Western Europe. Therefore we have to ask ourselves, what was the reason to dedicate the cathedral of Carantania to St. Mary? The only logical answer is, that a small group of Christians survived the Roman period and remained preserved all these years. They pertained to the Metropolitan Church of Aquileia, which was not subordinated to the Western Church in Rome but to the Eastern Church in Byzantium. There, since the 5th century the veneration of St. Mary was already in full swing, whereas in the West it began to spread not earlier then in the 12th century.
The great fresco in the apse (apsis) of the cathedral of Aquileia, which was consecrated in 1031 by Patriarch Poppo, who descended from a Carantanian noble family of the Counts of Treben (Treffen) near Villach/Belak (Carinthia). In the middle of the fresco there is to be found St. Mary on the throne. On the left and on the right part are to be found the Aquileian saints and the chief persons of Carantania and of the Empire (see below).
The left part of the fresco, which represent St. Tatianus, St. Hilarius and St. Marcus, who were the founders of the Aquileian Church. Between the first two saints appears Patriarch Poppo, who is giving to St. Mary the new cathedral. Close to the latter saint we see Duke Adalbero (Eppenstein), the beginner of the Dynasty of Carantania.
The right part of the fresco represents St. Hermagoras, St. Fortunatus and St. Eufemia. In front of the first saint appears Prince Henry (III), his father Emperor Conrad II is to be found after the second saint, and his mother Empress Giselle is at the end. (Empress Giselle and Beatrix, Adalbero's consort, were sisters).
Thus it is certain, that a small group of Christians in Carantania, pertaining to Aquileia, already venerated St. Mary before St. Modestus and his missionaries arrived there. Authentic evidence features St. Mary as the well-known St. Mary on the Throne (Maria in Solio), which has resemblance with the images in the churches of Aquileia, that originated in Byzantium.
The adoration of St. Mary was canonized at the Church Council in Ephesus, in 431 AD. Thereafter she was defined as the Mother of Christ and they gave her several titles like Blessed Virgin, Our Lady and many others, and she was glorified as our Intercessor by her son Jesus Christ. The Eastern Church praised her name mostly with the Greek epithet Panhagia (the Most Holy).
St. Mary appeared in several shapes in the following centuries, some of which were characteristic for the Eastern and others for the Western Church. Among them, the earliest one was St. Mary on the Throne, and it was this type of feature that was adopted in Carantania through its ancient connection with Aquileia. In Slovenian it is called Marija na prestolu (Mary on the Throne). By all probability, upon their arrival the Irish missionaries with St. Modestus at their head found such image of Mary as a heritage of Aquilea. Under no circumstances could it have been introduced from the West, where its veneration did not exist in those days.
The cover of the silver cylindric capsula for relics (5th century) kept in the cathedral treasure of Grado near Aquileia. The image presents St. Mary on the throne with the Child (Kyriotissa). She wears imperial clothes, holding the cross strewn with gems. The image is encircled by a laurel wreath, the symbol of victory.
In our search for the source of this particular style of Mary's image, we come across a little box belonging to the church treasure of Grado, a town on an isle in the proximity of Aquileia. It concerns a round reliquary from the 5th century AD, the lid of which depicts an impressed St. Mary dressed in imperial cloths sitting on a throne and holding the Child on her knees. In the right hand she is holding the cross strewn with jewels. The image is encircled with a laurel wreath, the symbol of victory. She appears as a true Kyriotissa, as the Queen of heaven and earth was called in Greek language.
This image type of St. Mary is very similar to the well-known Byzantine image Panhagia Nikopoia (the Most Holy Victory bringing), that is kept in the quarters of Blachernae in Byzantium. Her image was tremendously venerated and glorified by the Byzantine people, who cheered to her from joy and saluted her with hymns when she was carried out in procession. She was the protectress of the Byzantine Empire, the Emperors and their generals did not march into war without rendering homage to the "Victory bringing" Mary.
From this majestic image of St. Mary developed other similar shapes, among them the Russian Snamenie (Epiphania) and in the West the well-known Sedes Sapientiae (The Seat of Wisdom), in Italian short, Maestà.
The Bishop's Chapel in the cathedral of Gurk/Krka showing St. Mary on Salomon's throne and Mary's virtues after the message of Archangel Gabriel. The virtues represent the femal figures: (on the right) chastety (Züchtigkeit), virginity (Jungfräulichkeit) and obedience (Gehorsam), (on the left) solitude (Eisamkeit), intelligence (Klugheit) and humility (Demut). The lions under the figures represent twelve apostles.
Since 945, after the death of the last chorepiscopus (or provincial bishop) of Carantania's ancient Cathedral Maria in Solio, the Archbishop of Salzburg did not appoint any other bishops. However, from the legacy of St. Emma, a Carantanian Countess, we learn that another See was founded on the out-of-the-way site of Krka/Gurk, where a great cathedral was built ca. 1200. And in 1263 in the bishop's chapel a beautiful fresco of St. Mary was unveiled, which has been preserved until today.
St. Mary and Child in the middle of the fresco in the Bishop's Chapel. Close to the throne we see the allegorical figures which represent charity (Liebe) and purity (Reinheit). Above Mary's head we see seven doves (Tauben) which signifies seven gifts (Gaben) of the Holy Spirit. Two lions on the right and on the left are two heroids of Christ: Archangel Gabriel and John the Baptist (Johannes der Täufer).
In the West this type of style is known as "Sedes Sapientiae" and gave future generations various inspirations to create numerous frescos of St. Mary. One of these compositions is the fresco in Krka/Gurk, which represents Mary on Salomon's Throne. A new title was born based on ancient art and was adopted throughout the Western world. It became the summit of the Romance arts, and contains the following message: The splendour of Salomon's throne was well known in the universe, nevertheless, it was shined upon by the supernatural splendour and brightness of the throne, which God shaped for Mary, the immaculate virgin, in honour of his only begotten son. (So herrlich auch der Thron Salomons war, so wurde er doch überstrahlt von dem überirdischen Glanz jenes Thrones, den Gott seines eingeborenene Sohnes wegen in Maria, der "Unbefleckt Empfangenen", gebildet hat.)
It is certain that St. Mary was the protectress of Carantania, the Slovenian Medieval State, and in this connection is also her Slovenian title Gospa Sveta (literally Saint Lady) characteristic for the Carantanian cathedral. The German name Maria Saal derives from the Latin name "Maria in Solio". The way Slovenians address her by using the appellation "Gospa" (Lady) must be understood in its historical meaning, i.e., as a mistress or, better said, as a lady ruler. Thus, St. Mary, as a celestial and terrestial Queen, was the protectress of Slovenian people.
In the Gothic era other types of Mary images were widespread in Slovenian lands. The most famous among them is the well-known relief of "St. Mary with protective cover" (Schutzmantelmadonna), which is found in the pilgrimage church of Crna gora or Ptujska gora (Maria Neustift) near Ptuj, Styria. The noble family of Ptuj (Pettau) and their relatives the Counts of Celje (Cilli), founded the church ca. 1400. The relief origins from ca. 1430.
Throughout the whole Slovenian territory many small churches are to be found on the hills. It was still before WW1, when the writer A. Hoppe paid attention of this occurrence in his work "Des Österreichs Wallfahrtsorte" (The Pilgrimages of Austria, Vienna 1913) saying: "Wherever nature offered a beautiful altitude, the pious Slovenian erected there a church..." Further, he also states that only Slovenian people possess a none ending inclination to build their churches on elevations... It must be added here that the majority of those churches are all dedicated to St. Mary.
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| "Croatians" from Carantania |
Discoveries made by Nada Klaic, Zagreb,
and Ideological Problems in Slovenian Historiography
by Dr. Jožko Šavli
During the first half of the 80s, Mrs. Nada Klaic, the well-known Croatian historian, published an essay in a historian news journal called Zgodovinski casopis (Ljubljana 1984/ 4), titled "Only Carantania could have been the homeland of the Dalmatian Croats" (English translation). She based such a statement upon a quotation made by the Byzantine Emperor Constantine Porphyrogenetos in his work "De administrando imperio" from ca. 950: For a great number of years the Croats of Dalmatia were just as obedient to the Franks, as they were previously in their native land. It is the oldest quotation found in historical records, that mentions the Croats, but it is obvious that their existence dates back before that time. One can also say with certainty, that they arrived in Dalmatia - but where did they come from?
In her comments, Nada Klaic individuates three areas in which the historical documents talk about Croats. First, there are the so-called White Croats around Krakow (Poland), further the Croats around Prague (Bohemia), and those in Carantania under Frankish rule. After 743, when Carantania had no choice but to acknowledge the supremacy of the Frankish king, he gave permission to his vassal, the Bavarian Duke Odilo, to assist Carantania in the fight against the Avars, who seriously menaced its existence. Such an acknowledgement was part of the agreement, binding the Carantanians to accept Christianity.
The map of the Klagenfurt/Celovec basin in Carinthia (Austria), in which the centre of the ancient Carantania was found, i.e., the castle Krnski grad (Karnburg), the cathedral of Gospa Sveta (Maria Saal) and the Vojvodski stol (Herzogstuhl) - the Duke's Throne. These objects appear on the map in blue colour. In red colour we have marked the sites of the herwards ("Croats"), which are found among the numerous villages of the free peasants called "kosezi"(Edlinge). In the north-western part is situated the "Croatian district" (pagus Crouati).
In my book about Carantania (Koper 1990), I also dealt with the problem of "Croatians" in Carantania, and at the end I tried to bring the expositions of Nada Klaic. - It is true, many village names in Carantania, the present-day Carinthia, encircled the one-time centre of the Carantanian State, which was found in the Klagenfurt/Celovec basin. They also appear on other strategic posts, for example, in the vicinity of mountain passes. The names appear in different forms, as Kraut, Krabathen, Krabace etc. On the upper Glina River there even has been mentioned a pagus Crouati (Croatian district). These names testify the presence of a Croatian people, but in what manner?
Above all, it is not a question about a nation of Croats, but about a social class. The writer Franc Jeza from Trieste gives us a satisfactory explanation in the chapter Koroški "Hrvati" (Carinthian Croats), published in his book concerning the early history of Carantania (Buenos Aires, 1977). In sense of his Nordic theory, concerning the origin of Slovenians, Franc Jeza explains the word hrvati (croats) as a combination of the Swedish word hoer (army) and the old Nordic word vard (guard). I think, the first word is close to the word hari, in old Slovenian, which the linguist Matej Bor explains as the modern Slovenian "udari" (beat). Anyway, the original word "hervardi", now hrvati, could only mean the class of war peasants, who were constantly "on guard". When the enemy invaded the country, they took to arms and secured the centre of the state and the strategic posts, until the regular army arrived. And such situations could last for days or even weeks. Thereafter, the regular army would drive the enemy out of the country.
The arms of the family Krottendorfer, which is found in the so-called Codex Cotta (one of the last owners), which was the armorial book of Duke Albert VI (brother of Frederic III), from 1459. The village Krottendorf is situated near Voitsberg, west of Graz. Its name is a corrupted form of the word herwardi or "crouati". It is assumable that this family was a survivor of the herward class in Carantania.
The Fate of the Hrvati (Croats)
Christianization of Slovenians (Carantanians) was carried out peacefully. However, after the death of Bishop St. Modestus, the apostle of the Carantanians, in 767, the pagan party rose to the first rebellion against foreign missionaries, and the following year they started a second rebellion, both suppressed by Hotimir, the Carantanian Duke. After his death, the third rebellion broke out in 770, and then the pagan party victoriously expelled all foreign priests and missionaries from the country.
Nevertheless, this was breach of contract with the Frankish king, concerning the Christianization of Slovenians. And in 772, the Bavarian Duke Tassilo III, in name of the Frankish king, invaded Carantania, defeated the pagan party there and let re-establish the Christian government anew. This is documented in scarce historical records.
In my opinion, however, the pagan party in Carantania, that arose against Christianization, could only have been the class of the hrvati (croats), who in the new social order were losing their former leading position and, very probably, all privileges connected with it. After their defeat by the "Franks" (Bavarians), most of them must have left Carantania. The same Constantine Porphyrogenetos says, because the Franks murdered even their children... Thus, they resettled in Dalmatia, where they, as a potent military class, fought against the Avars and Byzantines, founded a new state, and even called it Hrvatska (Croatia).
I do not object the tradition of the Croatian statehood, which could have its origin still in the Ostrogothic State after the decline of the Roman Empire. Although, at the time, when the Carantanian hrvati arrived in Dalmatia, such a state did not exist. Therefore, the new state took on the name of its founders, hervardi, hrvati, who in this way together with the people there became the nation of the Hrvati (Croats).
This is my conclusion. Nada Klaic in her essay did not come to such a conclusion, and she limited herself to say, that only Carantania could have been the ancient homeland of the Dalmatian Croats. To say more, I think, was not possible, because of Croatian national pride. What the Croatian side concerns, people could not accept the explanation, that their historical statehood originated in Carantania (Slovenia) hrvati or hervardi. Therefore, the Nada Klaic essay was, and still is ignored.
Ideological Premisses
The aforesaid essay of Nada Klaic was only published in Ljubljana (Slovenia) but not in Zagreb (Croatia), even though, both cities were at that time still under the common rule of Yugoslavia. In spite of this, it is very interesting, that a publication was possible at all in Ljubljana. Because Nada Klaic criticises in her essay heavily the explanations given on the same topic by the then leading Slovenian historian Bogo Grafenauer († 1995) and his predecessor, the late historian Ljudomil Hauptmann († 1968), who openly explained Slovenian history in sense of the Yugoslav unitarism.
Ljudomil Hauptmann declared, interpreting the historical records "scientifically" in sense of the Yugoslav unitarism, that Slovenians in their whole history should have been slaves and serfs, first occupied by the Avars, then by the Croats, and finally by the Germans. In this way, since the period after WW1, he humiliated Slovenians, which was welcomed by the hegemonistic great-Serbian Belgrade, assuring him a successful academic career.
On the other side, the Belgrade regime had spread among the same Croatian circles the affirmation, that Slovenians were nothing more than "Alpine Croats". An affirmation, which was likely well accepted in a friendly way on the Croatian part, but in fact it put another ideological pressure on Slovenians. They still today remember such a Croatian friendly "imperialism".
I think, that Nada Klaic was not aware of all the backgrounds. She fought but also for a very interpretation of the Slovenian history and this free of all ideological premises, against interpretations of the same Slovenian historians, who followed the Belgrade course. They obviously did not like to support her appearance in public. At one time, a gathering took place in Celje (October 1, 1982), discussing "the Counts (princes) of Cilli". Her beautiful contribution on this theme was criticised in an article entitled (in English) "Against the myths concerning the Counts of Cilly" (Nasi razgledi, February 11, 1983), written by a certain Dr. Ignacij Voje.
The word "myth" referred to a different interpretation of Slovenian history in confrontation to the official one, and was usually used by the Yugoslav (great-Serbian) secret service. Of course, Nada Klaic reacted on this challenge by publishing in the same magazine an argumented response (April 8, 1983). In reading it, I was attracted by the designation "The most beautiful Slovenian history". I knew all the falsification of Slovenian history in sense of different ideologies, and I was delighted of such words given by this famous Croatian historian.
In the following years I exchanged some letters with Nada Klaic, and she always explained to me very kindly several problems concerning the explanation of historical events. After some years she died, but she remained in my thankful memory forever. In the ideological terror of those times she courageously fought for the historical truth.
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Karantanski in Slovenski papez
G r e g o r V
Bruno Koroški
996 - 999
Papez Gregor V. krona kralja Otona III. za cesarja, relief iz Monze, 13. stol.
by Dr. Jožko Šavli
Dne 3. maja 996 je dr. Egon Kapellari, škof iz Celovca, daroval spominsko mašo v kripti pri sv. Petru v Rimu, kjer je pokopan papez Gregor V., z izvirnim imenom Bruno Koroški. Minilo je namrec 1000 let, odkar je bil Bruno, sin karantanskega vojvode, kot prvi neromanski papez ustolicen na papeškem prestolu. Bil je doslej prvi in edini karantanski, nikakor ne „nemški" papez, kot nemški in avstrijski svet vztrajno navajata. Tudi koroški cerkvejni list Kirchenzeitung (25.2.1996), ki je porocal o obletnici in pocastitvi spomina njegove smrti, ga v zadevnem porocilu ni omenjal kot nemškega. Cerkveni tisk v Sloveniji ga je povsem prezrl.
Kdo je bil ta papezc Njegov oce, vojvoda Oton Koroški († 1004), je bil imenovan na ta polozaj leta 978. Bil je sin Konrada Rdecega, vojvode v Lotaringiji, in Liutgarde, hcere kralja in cesarja Otona I. Velikega. V Karantaniji je bival nedvomno ze pred imenovanjem, zelo verjetno kot grof v grofiji ob Anizi (Enns). Kot navaja namrec staro izrocilo, je bil papez Bruno rojen pri Stenah (Steinach), zahodno od mesta Liezen (danes Zg. Štajersko). Njegovo rojstno letnico postavljajo v cas okoli leta 971.
Brunova mati je bila Judita Luitpoldinka, o kateri imamo malo vesti. Njena rodbina, Luitpoldinci, je izhajala od Luitpolda (Leopolda, † 906), ki je bil bratranec vojvode, kasneje kralja ter cesarja Arnulfa Koroškega († 899). Bil je mejni grof v Karantaniji in potem tudi na Bavarskem. Njegov starejši sin Arnulf († 936) ga je nasledil na Bavarskem in je bil zacetnik bavarske rodbinske veje. Mlajši sin Bertold († 947) je oceta nasledil v Karantaniji in pozneje tudi brata na Bavarskem. Po njegovi smrti je bil njegov sin Henrik Mlajši v nasledstvu prezrt. Karantansko in bavarsko vojvodstvo je kralj Oton I. raje podelil svojemu lastnemu bratu Henriku.
Iz zgodovinskih virov nam je znano ime Juditinega oceta. Tudi on se je imenoval Henrik. Izhjal naj bi iz bavarske veje, kot navajata nemško ter njemu podrejeno avstrijsko zgodovinopisje. V virih da je naveden „samo enkrat", in sicer leta 953, ko mu je kralj zaradi upiranja odvzel posesti na Grobniškem polju na Koroškem, in jih podelil Solnogradu. Toda ta Henrik je lahko le Henrik Mlajši, iz karantanske veje, s koroško posestjo, ki je imel tudi vzrok za upiranje, ker je bil v nasledstvu po ocetu prezrt.
Papez Bruno Koroški je torej po materi karantanskega, to je slovenskega porekla. Toda z imenovanjem za vojvodo v Karantaniji je tudi njegov frankovski oce postal Slovenec v smislu karantanskega prava, imenovanega institutio Sclavenica ali Slavica lex. Narodna pripadnost je takrat pomenila pripadnost pravu, v našem primeru karantanskemu ali slovenskemu, ne pa pripadnosti plemenu ali rasi, in tudi ne dezeli kot ozemeljski enoti. Vsled tega je ta papez po svojem osebnem imenu tudi prešel v zgodovino s pridevkom „koroški" in ne mogoce „frankovski" ali „nemški".
Bruno Koroški je nedvomno odrašcal v Karantaniji. Imel je tudi starejšega brata Henrika, ki je postal oce Konrada II., prvega cesarja iz dinastije znamenitih Salijcev. Mlajši brat Konrad je nasledil oceta kot vojvoda v Karantaniji, najmlajši brat Viljem pa je postal škof v Strasburgu. Odrašcajocega Brunota so poslali v stolnicno šolo v Wormsu. Po koncanem šolanju je bil posvecen v duhovnika, in je postali kaplan na dvoru mladega kralja Otona III., svojega sorodnika.
Leta 996, ko se je Oton III. mudil v severni Italiji, je dvor prejel sporocilo da je umrl papez Janez XV., ki ga je bil iz Rima pregnal samodrzec Krescencij. Kraljev svet se je takoj sestal, in po takratni postavi izvolil novega papeza, kaplana Brunota.
Pope Gregory V, his idealistic picture among a series of pope images
in the Basilica S. Paolo fuori le mura in Rome.
Ta je s spremstvom takoj pohitel v Rim, premagal nasprotovanje tamkajšnje duhovšcine in ljudstva, in 3. vel. travna 996 so ga ustolicili na papeški prestol. Privzel si je ime papez Gregor V., po svojem velikem vzorniku Gregorju Velikem. Kmalu je prišel za njim tudi kralj Oton III., in na Vnebohod, dne 21. vel. travna, ga je nov papez kronal za cesarja. Že po kakem mesecu se je Oton III. znova odpravil na sever. Krescencij, ki ga je bil Oton III. na Brunotovo prošnjo pomilostil, je takoj izrabil priloznost, in zanetil nov upor. Papez se je umaknil v Spoleto in potem v Pavijo. Krescencij pa je medtem v Rimu ustolicil novega papeza po imenu Filagat.
To je bilo nekaj nezaslišanega. Cesar je kmalu znova prišel v Rim s svojo vojsko, in dal strašno kaznovati Krescencija in krivega papeza. Papez Gregor V. oziroma Bruno Koroški je znova prevzel oblast nad mestom. Toda ni zivel vec dolgo, saj je ze meseca svecana 999 umrl za malarijo. Pokopali so ga v kripti pri sv. Petru, in nad sarkofagom postavili latinski napis, ki se, v prevodu, takole glasi:
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Tisti, ki ga tukaj zemlja krije, |
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bil je videza prijetnega ocem, |
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papez peti po imenu Gregor, |
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prej pa Bruno, rodbine kraljeve Frankov, |
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sin Otona in matere Judite, |
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jezika tevtonskega, v Wormsu izšolan. |
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Bil je mlad, ko je zasedel Apostolski sedez |
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za dve leti in skoraj osem mesecev, |
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vse do dneva 18. v februarju. |
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Sam bogat je ubogim ob sobotah delil oblacila |
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glede na apostolov število. |
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Govoril je jezik Frankov, pa še ljudsko in latinsko, |
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poucevaje ljudstvo v treh jezikih. |
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Oton III. poveril mu je credo Petra |
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in bil po njegovih rokah maziljen za cesarja. |
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Ko je potem na zemlji odlozil spone svojega telesa, |
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so ga polozili na desno stran soimenjaka. |
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Umrl je februarja 18. |
Sarkofag Gregorja V. v kripti pri sv. Petru (Grotte Vaticane)
Iz napisa je razvidna dobrodelnost tega papeza, pa tudi dobrosrcnost saj je izprosil od cesarja, da je pomilostil njegovega nasprotnika Krescencija. Da ga je ljudstvo v Rimu spoštovalo, prica tudi krasen sarkofag, katerega so izdelali kmalu po njegovi smrti. Na njem so vklesani prizori iz zivljenja sv. Petra in Pavla. Brez posebnega dovoljenja obisk tega prostora za javnostni mogoc, in Gregor V. lahko pociva v miru.
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Slovenska krajina
Windische Mark
Slovenian March
Bela krajina
Coat of arms of the Slovenian March (Slovenska krajina, Windische Mark) which depicts the famous Slovenian Hat. It is one of the Slovenian insignia's, which were used in the rite of installation (ustolicevanje) of the dukes of Carantania (Slovenia).
by Dr. Jožko Šavli
The Grand Duchy of Carantania (952 - 1180) was composed of the Duchy of Carinthia and several marches: The Carantanian March (later Styria), Drava March and Savinja March (both of them were later on incorporated into Styria), Carniola March, Istria March, Friuli March and Verona (Veneto) March. The Savinja March extended also South of the Sava River into the territory of a particular entity called the Slovenian March. Since Carantania was a Slovenian Duchy, it harboured several "Slovenian" flourishing marches under its umbrella, except Friuli and Veneto, where Roman speaking inhabitants had settled. But the Slovenian March (documented in German records as the "Windische Mark") conserved certainly the most Slovenian ethnically characteristics in comparison to other marches, who were under the influence of the Franks and German feudal system since the time, when Carantania (Slovenia) entered the Holy Roman Empire (Frankish Kingdom).
After 1282 and 1335 the Austrian dukes, namely the Habsburgs, became lords of all ancient Carantanian provinces. When a duke was placed into office, he first had to make a pilgrimage to Carinthia and let himself install, according to the ancient Slovenian rite, on the Princes' Stone and then on the Duke's Throne. During the rite a Slovenian Hat was placed on his head (Windischer Hut) as a part of his insignia. The famous hat represented the authority that was given to him from the hand of a peasant, the representative of the people.
Rudolph VI, the Founder, Duke of Austria, ordered to elaborate the charter called Privilegium maius, in 1359/60, by having done over again the great seal , which was attached to the charter, with the coat of arms of all provinces and marches under his sovereignty. On this seal appears for the first time the coat of arms of the Slovenian March, which depicts the Slovenian Hat.
In the records, the Slovenian Hat is described as a gray hat with gray cords on the brim, from which four (linden) leaves are suspended. At that time the gray colour was unknown in heraldry, and it substituted it with black (in heraldry called "sable"). In this way, the Slovenian Hat appears on a shield or (golden) in a colour sable with lining and cords gules (red), and the same image appears also in the crest. This is the coat of arms of the Slovenian March.
Like in other provinces and marches the land tenure became soon more important than the authority of the landlord. The Slovenian March was first a tenure of different families from Andechs-Meran, the Carantanian dynasty (Second House called Spanheim), to the Counts of Goerz. The last one turned the March over to the Habsburgs, in 1374. Around 1440 it was united with Carniola. However, its coat of arms with the characteristic Slovenian Hat continued to appear on the imperial arms of the Emperors of the Habsburg family until 1915.
The folklore group of Dragatuš in Bela krajina (White March) in their white costumes. In the 19th century, the southern part of the ancient Slovenian March (District of Metlika) received its name White March after these costumes.
The Southern part of the march had a particular rank because of its frontier position, and it was therefore called the Metlika district, named after its city, which housed the quarters of several commanders. In the 19th century this district received its new name Bela krajina (White March) because of the white costumes worn by its inhabitants.
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The Battle of Sisek in 1593
A Slovenian Victory over the Turks
One of the battles which saved Europe
The Battle of Sisek as it was drawn by H. Ortelius Augustanus (1602):
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In the middle the Carniolan noble cavalry who defeated Mehmi Beg, and the cavalrymen of Count Andrew of Turjak who routed toward the bridge the troops of Hassan Pasha. |
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Count Andrew of Turjak (Auersperg), and Flag of the Carniolan noble cavalry (above) |
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The chasuble which was made from Hassan's precious coat, kept now in the national Museum of Ljubljana, Slovenia (right). |
by Dr. Jožko Šavli
Today, it is well-known in Europe, that the Christian fleet beat the Turks in the battle of Lepanto in 1571. It is well-known too, that the Polish King Jan Sobieski defeated the Turks in 1683, when they beleaguered Vienna, the Imperial town. But only a handful of people are aware of the Battle of Sisek in 1593, in which the Slovenian troops defeated the Turks, who tried to invade Slovenia, Italy and Germany.
At that time, the Turks already occupied major territories of Hungary. But Croatia was still independent thanks to its two military borderlands alongside the Turkish territory in nearby Bosnia. These two particular borderlands were of top importance in the defense of Slovenia, and were prevalent maintained by Slovenians, because Croatia was already collapsing under incessant Turkish raids.
In 1575, the Turks undertook a surprise attack against the military men of Count Herbert of Turjak (Auersperg), a Slovenian nobleman and commander-in-chief of the borderlands in Croatia. He lost his life in this battle near the fortress of Budacki. Many other Slovenian and Croatian nobles were captured here too, and one of them was Count Turjak's own son Wolf Engelbert. The Turks kept on raiding the country well into Slovenian territory, and finally, after having satisfied their thirst for blood and slaughter they returned to Bosnia.
On the 9th of December, the Turkish commander Ferhat Pasha made a celebrating and triumphant entry in Istanbul. His men were leading the captured nobles in chains, and they displayed on top of buckets the heads of Herbert of Turjak and Frederic of Višnja Gora. These facts are documented by the secretary of the Imperial ambassador David Ungnad, who was stationed there and who was the descendant of a respectable Slovenian noble family.
The absence of the strong hand of Herbert of Turjak was felt to a great extent in the following years, when the Turks undertook numerous raids from Bosnia over Croatia to Slovenia. In 1591, the ambitious Hassan Pasha was appointed Beglerbeg, meaning, that he was the Turkish chief-commander over Bosnia. Raids alone did not satisfy him anymore. Being hungry for power he developped a plan to capture Slovenia without delay, since Croatia did not present a problem anymore. In the following year of 1592, he occupied the fortress Bihac close to the river Una, which was the strategic point in the military borderlands.
The very last fortress still undefeated and open was Sisek. This fortress had been built at the cross point, were the two rivers Sava and Kolpa meet, and it offered the last glimpse of hope. Not only Slovenians but also the Pope in Rome were living in fear. The fall of Sisek would have opened the gate to Italy for the Turks.
On St. Vitus' Day, on June 15, 1593, Hassan Pasha gathered his forces near Sisek. His army consisted of 18,000 regulars and an additional 20,000 spahees and peasants, altogether about 38,000 men. Their camp was on the right river bank of Kolpa. Across the river a bridge led to a rampart, which sheltered a battery with its cannons directed towards the fortress of Sisek and ready to fire.
On St. Achatius' Day, on June 22, 1593, the Slovenian army arrived at fortress Sisek under the command of Count Andrew of Turjak (Auersperg). They were reinforced by various troops, among them 1,240 Croatian horsemen and 500 German mounted riflemen from Silesia. The historical sources estimate that the power of the Slovenian army was between 4,000 and 5,000 men strong at the most.
The weather conditions were terrible when the battle began around midday. Hassan Pasha was informed that the Slovenian army was approaching, but he did not listen to the advice of the experienced Mehmi Beg, and he guided the main body of his forces over the bridge to the left bank of the Kolpa. All too soon they were attacked by the Slovenian troops and their allies. In this fight the Slovenian Knight Adam Ravbar and his men distinguished themselves with bravery by forcing the enemy to retreat under heavy fire. When the commander Andrew of Turjak noticed that the Turks were retreating, he sent the arquebusers with the task to prevent the Turks from crossing the bridge. The bridge was captured and the Turks had no other choice but to try to reach the other side of the bank by swimming through the rising river. Panick broke out and many lost their life in the fleeing crowd. Hassan Pasha was one of them.
Almost eight thousand Turks fell or drowned during the battle, which was won in less than an hour. The Turks, who remained in camps on the right river bank, set their gun powder on fire and fled.
The loot was incredible. The Slovenians and their allies captured 39 cannons, thereof 9 big ones, approximately thirty ships, ten battle flags, Hassan Pasha's tent and his precious coat, a large number of helmets ornamented with gold and silver, swords and daggers, costly vestments, a large amount of jewelry and precious stones plus other valuables.
The news about the victory over the Turks near Sisek travelled fast and rejoiced all the Christian world. Slovenia and Middle Europe were saved. When the message reached Emperor Rudolf II in Prague, he quickly went to his Court Chapel, and he let sing there a solemn »Te Deum«. Pope Clement VIII in Rome wrote Andrew of Turjak a commendatory letter.
Hassan's coat is the only object that has been preserved from the loot. Thomas Hren, Bishop of Ljubljana, ordered the coat to be remade into a chasuble and two dalmatics, which would serve as vestments in celebrating the mess in the cathedral on St. Achatius' Day, which from then on was solemnly celebrated every year. In 1931 the ministry of the cathedral handed over the chasuble to the National Museum and there it is still on exhibition nowadays.
The Battle of Sisek does neither suit Yugoslavia (Great Serbia) nor the Communist ideology. Both of them depicted Slovenians as people of »serfs and maids« who were oppressed under the millenarian »German yoke«. This yoke was imposed on Slovenians already with the Christianization carried out by German missionaries, and thereafter also by German nobility. Even in 1918, Slovenians were supposedly rescued from this yoke by their Serbian brothers.
The Battle of Sisek, which was won by Slovenian nobility, proves the contrary and therefore was suppressed in Slovenian history books during the period of the one-time Yugoslavia.
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The Battle of St. Gotthard in 1664
The Austrian Victory over the Turks
Another battle which saved Europe
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The defeat of the Turks at St. Gotthard - Monošter, in 1664, carried out by the Christian army under the command of the Imperial General Count Raimund Montecuccoli.(right). |
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Raimund Moteccucoli, depicted by Elias Grießler (left), who in 1678 was upgraded to the rank of Prince (left). He died in Linz, in 1680.. |
by Dr. Jožko Šavli
After the Slovenian army defeated the Turks in the battle of Sisek, in 1593, Slovenia was saved from the Turkish invasions. Not so Hungary, the major part of which was occupied by Turks since 1529. Only its Western zone remained under the dominion of the Hungarian Kings, who, at that time, were already members of the Habsburg family, the rulers of Austria (Carantania) and emperors. The chief town of Hungary was transferred to Pozsony, the present-day Slovakian Bratislava (Pressburg, in German).
There were for a decennium clashes of arms from both sides. In 1663, however, the situation became very serious when the Turkish Grand Vizier Ahmed Köprülü arrived in Hungary with his 120,000 men army. He planned a campaign towards Vienna.
On the Austrian side the very respectable commander Count Raimund Montecuccoli with his regiments hindered the Turkish army to march towards Vienna and he also secured Pozsony. Count Raimund Montecuccoli was born in 1609 near Modena (Italy). He was only 16 years old, when he entered the Austrian Army, where his uncle Ernest already served. He was admitted to the infantry under the command of Count Romualdo Collalto and remained there until he started his own military career in the years to come.
During the autumn of 1663 and the following winter the main body of both armies reposed. But individual commanders from both sides undertook numerous raids in the back lines of the enemy. The most famous commanders were Count Miklòs and Count Zriny (Zrinjski), the Banus of Croatia, who came here to assist Montecuccoli with their Croatian, Hungarian and Styrian troops. No less famous was his brother Count Peter Zriny, who defeated near Karlovec in Croatia (Karlstadt, in German) the troops of Ali Pasha Cengic, the Turkish lieutenant in Bosnia.
In the spring of 1664, Emperor Leopold I of Habsburg was alarmed. He did foresee the beginning of a great battle, which once again would decide the destiny of Christian Europe. Fearing for the worst, he turned to the western rulers asking for help. But his appeal was met with modest response. The French King Louis XIV dispatched 5,000 armed men under the command of Marshal Coligny. The imperial troops coming from German States and from Austria (Styria and Carniola) stood under the commando of William, Margrave of Baden. Also some Hungarian armed soldiers arrived under the command of Prince Paul Esterhàzy. On June 5, the Field Marshal Lieutenant Count Raimund Montecuccoli was appointed Commander-in-chief of the Christian and Imperial army. - The Turkish army was led by the Grand Vizier.
The front line was stabilized on the River Raba (Raab, in German). There, on July 19, in the proximity of Szent Benedek, the Field Zeugmeister Count de Souches defeated with 12,000 men a double so powerful formation of Turks. The march on Vienna was hindered, and the Grand Vizier directed his troops West, i.e., the Raba River upstream towards Styria.
On July 31 Souches was joined by Montecuccoli and his Christian troops close to the Styrian border at the village of Modinci (Mogersdorf in German), 3 km from the Cistercian Abbey of St. Gotthard (Monošter, in Slovenian). The Turkish army of 120,000 men stood face to face with the Christian troops of approximately 25,000 men. Viewing the facts, the Grand Vizier asked himself, if he had made the march to the front to meet Ottoman's regiment of girls? In fact, only God could help the Christian army now. Their regiments prayed to the Virgin Mary for an intercession.
The decisive day was the following 1st of August. The Christian army was stationed on the left bank of the River Raba: in the middle the German regiments, on the left from them the Frenchmen and on their right the Austrians (Styrians, Carniolans…).
During the night the Turks had sent secretly ca. 6,000 janizaries (Turkish picked troops) over the river. They made a violently attack on the German regiments in the middle, forcing them back. Many soldiers lost their life, among them was also the commander of the gunners. Prince Carl of Lorain's regiments stopped the janizaries, while Montecuccoli attacked them from the flank and pushed them back over the river.
Toward noon, the Turks gathered on the right flank with their cavalry columns and crossed the river, in order to strike at the same time on both flanks and on the main body of the Christian army. Montecuccoli decided to hinder the Turkish advance with a general attack. The whole Christian army fell upon the Turks with their war-cry. Within half an hour in the turmoil of the battle the result was decided. The Turks were pushed back into the Raba River, which in the meantime had risen exceedingly due to heavy rains in the mountains overnight. Thousands of Turks were drowned in its waters, and more then 10,000 of them remained laying on the battle field. Indeed, God secured the small number of troops of the Christian army. The war spoils were enormous.
Styria was rescued. But not only that, also Carniola and Vienna were rescued and with them the whole Western Christian world. In Graz, the chief-town of Styria, and some years later also in Lublana, the chief-town of Carniola, in front of St. James Church, columns with a statue of St. Mary were erected in gratitude of this great victory.
One particular Styrian, who distinguished himself in the battle, was Count Carl Trautmannsdorf, and among the Carniolans it was Baron Georg Gottfried Lamberg, commander of the Teutonic Knights, who thereafter received the title of count.
This historical battle remained also suppressed in Slovenian history schoolbooks during the Yugoslav regime, and so it still does in nowadays Slovenia. Why? There are more or less evident obligatory tendencies from Belgrade to depict an all unitarian image of Yugoslav history, which in fact did not exist. It was too painful for them to recognise that one part of the new established Yugoslavia from 1918 was under Turkish occupation for centuries, whereas the other part, during that very same period, fought together with the European Christian world to successfully free themselves.
