Source Criticism

There are numerous gaps in our knowledge of the marriage of Peter-Ernst I von Mansfeld and Marie de Montmorency. One such gap is with regard to the financial protection of Marie in the case of the death of her spouse. The following source critique deals with a marriage agreement between Peter Ernst and his relatives which was issued on 16th of June 1563 (from the holdings of the archives of Saxony-Anhalt (Department of Magdeburg)) and contained the inheritance of the Amt Salzmünde and a one-off payment of 1400 Rhenish guilder. Due to the debt burden of the Mansfeld dynasty and the division of their possessions on the 21st of June 1563, the inheritance contract must be analysed in this specific context. The ratification of the treaty should ultimately prevent legal titles on Salzmünde after the death of Peter-Ernst. Furthermore, that step should not be infringed upon in the case of liquidation of the debts.

Since the dawn of critical study of the Hebrew Bible, the diachronic paradigm has reigned supreme. Scholars have understood their primary task to be that of laying bare the history of the text: how many stages were there in the composition of the text? What were the various strata of the text's composition and when were they each added? This field of study continues to be the primary focus for much of biblical studies. Increasingly, however, there have been signs of crisis within this field. I'd like to share with you this morning some signs of this crisis and how I believe the field can emerge from this crisis and move forward on better footing. I'd like to build my analysis of the state of diachronic study of the Hebrew Bible around a fascinating set of papers that were delivered at a major conference on the topic of Pentateuch formation this past May at the Institute for Advanced Study on the campus of the Hebrew University in Jerusalem. A group of eight leading scholars in the field were invited to participate in a year-long study group at the Institute. The scholars were in residence on a daily basis and engaged with each other in ongoing consultation on both a formal and informal basis. These scholars hailed from the leading centers of Pentateuch study today -Israel, Central Europe and the United States. They committed themselves to addressing the fundamental methodological questions of the discipline. What are the advantages and disadvantages of the major approaches to the formation of the Pentateuch-sources, fragments or supplements? Just what is meant when we use a standard term of the trade such as "source": is this an individual, a school, a tradition? Do we have access to the sources in full form, or only in partial form? When speaking of "source" criticism how do we identify the source? Do we seek similarities of style, and then with a delineated set of texts, go back and only secondarily determine the ideology? Or, is it perhaps, the opposite: a source is identified on the basis of its ideology, with no regard to style. What do we mean when we speak of "redactor": One or many? Is the redactor a technocrat who combines, but has no ideology of his own? Or, as redaction criticism emphasizes, do we see the work of the redactor as central to determining the message of the completed whole? What do we mean by an "editorial layer"? Does an editor simply add material to an already canonized text, or were editors also free to delete material? How many, redactors? How many layers? It is the Institute's custom to conclude the year-long project with an open conference, in which another dozen or so scholars from the field are invited and the proceedings are opened to the public.

Abstract: 'On the source value of legends about church sites for the study of deserted medieval churches' 

It is a well-known fact, that not all churches built in the Middle Ages were upheld into the early modern period. Some were closed down already in the Middle Ages or in connection with the Reformation, especially in areas where the churches lied very close to each other. Such churches are often difficult to trace and localize, due to the scarcity of sources. Recently, however, some scholars have claimed that it would be possible to trace such churches with the help of legends about church sites. But does such a method work? The author’s answer to that question is negative. Through a critical analysis of legends about church sites recorded in the province of Jämtland, Mid-Scandinavia, he demonstrates that the legends have been, as a rule, invented by people in the local community to explain and give meaning to a place name, an abandoned place, an ancient monument or other remarkable things that have been observed in the landscape. Legends about church sites may, in some cases, be connected to places with names containing the words kyrka or kapell in the first element, where there in fact has been a church or a chapel standing a long time ago. In such cases, the legend cannot be seen as an extra indication to the place name when it comes to tracing the deserted church, since the legend might well be an explanatory legend to the place name and thus dependent on this.

Обобщены признанные отечественными источниковедами свойства периодической печати как исторического источника, сформулированы недостатки такого подхода и предложения по их преодолению.
  Ключевые слова: периодическая печать, исторический источник, классификация исторических источников, источниковедческая критика. 
  The recognized by the domestic specialists on source study features of periodicals as the historical sources are generalized, the shortcomings of this approach and the offers on their overcoming are formulated.
  Keywords: periodicals, historical source, classification of historical sources, source criticism.

Лукашевич А. А. Виды документов в Российском государстве первой четверти XVIII века (на материале Генерального регламента) // Советские архивы. 1991. № 4. С. 38-46.
Lukashevich, A. A., “Vidy dokumentov v Rossiiskom gosudarstve pervoi
chetverti XVIII v. (na materiale General 0nogo reglamenta),” Sovetskie
arkhivy 1991, 4: 38–46.

Resumen
En el presente trabajo se observará un gran debate de diferentes historiadores sobre el Imperio Romano de Occidente, en el mismo emergerán el pensamiento antiguo y profano, la irrupción del cristianismo y el impacto que produjo al pensamiento pagano tradicional, como así también el lenguaje imperante entre los pensadores del pasado.

Abstract
In the present work a great debate of different historians about the Western Roman Empire will be observed, in it the ancient and profane thought will emerge, the irruption of Christianity and the impact it produced on traditional pagan thought, as well as the prevailing language between the thinkers of the past.

Enlace a la web de la revista: http://www.revcienciapolitica.com.ar/

From the forthcoming collection: *Revisiting Aristotle's Fragments. New Essays on the Fragments of Aristotle's Lost Works*, ed. A-P. Mesquita, Brill, 2020.
In this paper I argue that several passages containing arguments from design that have been collected as fragments of Aristotle's lost dialogue *De Philosophia* are spurious. In the process, I highlight many of the common features and non-Aristotelian influences present in these passages.

The death of Jamugha in the "Secret History of the Mongols" (SHM) is found in two versions, one cited in Rashid al-Din's "Compendium of Chronicles," the other in the SHM. Comparing the two versions, the SHM's version heightens the drama by making the final confrontation of Chinggis Khan and his sworn brother Jamugha a face to face one, in which Chinggis Khan offers to share the realm with his defeated rival. Jamugha, however, demurs and and asks for a proper execution. This passage may be analyzed by looking at two sources, 1) the Alexander Romance, and 2) the now-lost (but reconstructable) Mongolian biography of Jürchedei. In this paper I argue that the SHM's account of Chinggis Khan and Jamugha's final confrontation was shaped by the final confrontation of Alexander and Darius told in the Romance, as well as by the complex relation of Chinggis Khan and Ja'a Gambo told in the Mongolian biography of Jürchedei.

Tiberias marshals cutting edge advances in the field of machine learning and computational linguistics to empower users to easily conduct their own experiments analyzing and classifying the texts of the Hebrew Bible through the measurable features of linguistic data, and providing them with verifiable results. For a brief video demonstrating the program's unparalleled capacities, see here - https://www.youtube.com/watch?v=yUx7VD6YHpw.  For a short written demonstration, see here - http://etcbc.nl/bible/linguistic-dating-and-the-tiberias-stylistic-classifier-for-the-hebrew-bible/

Dionysius bar Ṣalibi, Metropolitan of Amida in the twelfth century, was a prolific writer in Syriac, though only a fraction of his works have been critically edited and published, let alone translated. 1 His Commentary on the Apocalypse was published in 1909 in CSCO 53, followed by a Latin translation in CSCO 60. 2 Because of my ignorance of Syriac, I have translated from the Latin. 3 Bar Ṣalibi's is the second-oldest extant commentary on Revelation in Syriac. 4 Of the attention devoted to it, the lion's share revolves around its witness to Hippolytus of Rome, 5 a prolific author of the early third century, and a certain Gaius whose objections Hippolytus answers in the Commentary, which frames the two as interlocutors. For these exchanges and probably for the bulk of the exegesis-both echoing Hippolytus's various writings 6-the Commentary draws from, and is our 1

Although the Ecclesiastical History of Eusebius of Caesarea is our principal source of information on Papias of Hierapolis and his lost Exegesis of Dominical Oracles, it is here argued that Eusebius knew the work only at second hand. Several Papian fragments preserved elsewhere demonstrate his ignorance, and his citations of the Exegesis consistently differ in style from those of works certainly known to him at first hand. Apparently, the same intermediary that informed him about both Papias’s Exegesis and Hegesippus’s Hypomnemata was also used in the de Boor Fragments, and this intermediary’s author, perhaps Pierius of Alexandria, has handed down further Papian fragments through other works. Eusebius’s lack of first-hand knowledge prevents us from fully trusting the integrity of his summaries, from giving credence to his charges of chiliasm, and from drawing any conclusions from his silence, especially on what Papias may have said about Luke and John.

The article is devoted to the research of the source studies aspects of the theory of hermeneutics
experience of H.-G. Gadamer. It has been demonstrated that philosophic hermeneutics doesn’t suggest the
universal humanities method of cognition. It characterizes the conditions in which cognition is
accomplished. H.-G. Gadamer has demonstrated that scientific method alone does not guarantee the truth,
because our existence takes part in cognition
  В статье рассматриваются возможности философской герменевтики Г.- Г. Гадамера для прояснения проблем
теоретического источниковедения.Обращается внимание на то, при каких условиях возможно понимание источников, их адекватное истолкование. Но при этом подчеркивается,
что применение только научного метода не гарантирует истинности познания, поскольку личностное существование определяет наше восприятие мира

In Getting into the Text: New Testament Essays in Honor of David Alan Black, ed. Daniel L. Akin and Thomas W. Hudgins (Eugene, OR: Pickwick, 2017), 192–211.

Although the Two Document hypothesis seems to still represent the consensus solution to the Synoptic problem several minority positions exist. These include the Two Gospel hypothesis (including Orchard’s variant Fourfold-Gospel hypothesis), the Farrer-Goulder hypothesis (Mark-without-Q hypothesis), the Augustinian hypothesis, and most recently the Matthew Conflator hypothesis. All of these minority positions hold that either Luke used Matthew or Matthew used Luke while the dominant Two Document hypothesis insists that Matthew and Luke both wrote independently with access to Mark and some other source (Q).

The striking differences between the infancy narratives in Matthew and Luke seem to provide strong evidence that Matthew and Luke wrote independently. This paper reassess the infancy narratives in Matthew and Luke in light of the four minority positions on the Synoptic problem and argues that the differences between the infancy narratives do not preclude the possibility that Matthew could have used Luke or Luke could have used Matthew.

ABSTRACT
osservazioni sulla natura della disciplina cosiddetta "critica delle fonti" nel suo progressivo sovrapporsi alla teoria dell'intertestualità, attraverso un percorso storico-letterario tra fine Ottocento e Novecento che prende in esame testi critici di Pio Rajna, Renato Serra, Ernst Robert Curtius, Gian Biagio Conte, Ezio Raimondi, Giuseppe Velli
***
COORDINATE BIBLIOGRAFICHE DI CITAZIONE (suggerimento di formulazione per citare il saggio)/QUOTING:
Alessandra Munari, ‘La duplice natura della "critica delle fonti": tra filologia e intertestualità’, abbozzo originario dell'introduzione alla tesi magistrale di Ead., ‘L'incantatrice nella librettistica del primo Seicento. La malinconia del terzo genere’, tesi di laurea magistrale in Filologia Moderna presso l'Università degli Studi di Padova, relatore: prof.ssa Elisabetta Selmi, a.a. 2013/2014, concesso in lettura a chi scrive direttamente dall'autrice, che lo sta ampliando e rivedendo nel curarne la prossima pubblicazione su rivista [https://doi.org/10.1177%2F0014585818813894].
***
NOTA CONTRO IL PLAGIO: dato che si sono scoperti diversi casi di plagio nei confronti di questo mio lavoro, si avverte che il presente saggio è parte della mia tesi magistrale (Padova, a.a. 2013/14) e che, inoltre, già a fine 2013 è stato per intero esposto e consegnato per iscritto in occasione di un corso di dottorato all'University of Pennsylvania (Philadelphia) tenuto dal prof. Fabio Finotti, con testimoni tutti i dottorandi frequentanti del corso. Chiunque si macchierà di plagio nel saccheggiare le idee e/o le parole di questo saggio incorrerà in una denuncia a chiare lettere in sede di pubblicazione (https://doi.org/10.1177%2F0014585818813894); per non dire denuncia in senso stretto. Si prega perciò, nell'usare il presente saggio, di avere la correttezza di citarlo regolarmente in nota e/o nel testo, nel rispetto dell'autorialità altrui (e propria): qualora persista qualche dubbio su come citare il saggio, si prega di contattare l'autrice, che risponderà in breve tempo.
~ Alessandra Munari ~
***
ERRATA CORRIGE:
- titolo:
titolo completo "La duplice natura della "critica delle fonti": tra filologia e intertestualità" (in breve: “La critica delle fonti”)
- p. 8, nota 49: In aggiunta al riferimento bibliografico nella nota in questione, si noti che l'espressione de «l'assioma del primato del testo» ripresa da V. Branca a p. 19 della presentazione al volume di Barbi è una citazione da C. Segre, ‘I segni e la critica’, Torino 1993, p. 9 (cfr. Cesare Segre, ‘I segni e la critica. Fra strutturalismo e semiologia’, Torino, Einaudi, 1969, p. 9, dalla ‘Premessa’).
- p. 12:
  «nel libro [di Curtius] ben trentanove [INVECE DI “quarantuno“] sono le ricorrenze di termini con radice “fenomenica”»
- p. 12: «alla pluridiscorsività [INVECE DI “interdiscorsività”, termine più segriano] di Bachtin (formulata in un lavoro [INVECE DI "saggio"] su Dostojevskij)»
- p. 14: «Mortara Garavelli, tra citazione esplicita [INVECE DI “lecita”] e occulta».
- p. 14 (-15): «fonte tradizionalmente intesa come contatto dimostrabile, o meno, ancora»

This article responds to two gaps in the scholarship on the priestly or Aaronic blessing of Num 6,24-26. First, prior research has identified the later societal mediums through which the priestly blessing was performed, whereas the author of this article instead attempts to clarify the origins of the literary form of the blessing itself. Second, many have noticed that Num 6,24-26(27) diverges from P’s style, but have not provided a convincing argument for the tradition of its authors. Through a lexical and ideological analysis, the author argues that Holiness (H) priests adopted the form of a common divine blessing from the epistolary genre in order to supplement and revise P.

Summary:  The classic source critical analysis of the flood narrative remains popular among commentators, yet it disappoints in at least two important respects.  First, it fails to deliver on its promises;  most of the ‘oddities’ it identifies in the flood narrative are still present in the narrative’s hypothetical sources.  And, second, the decomposition of the flood narrative creates new examples of the oddities it claims to remove;  that is to say, many passages which read naturally in their present (Masoretic) context seem out of place in the context of their sources.

Keywords:  Genesis 6–9, the flood narrative, source criticism, Priestly, coherence.  Date:  Nov. 2020.

This study analyzes the use of prior authoritative literature in the Book of Watchers (BW), an ancient Jewish text written ca. 200 BCE. The authors of this text were intimately familiar with several texts that would later become part of the Hebrew Bible, and they interacted with and altered the narratives now found in Gen. 2-4 and 6-9, as well as several sections of Isaiah, Ezekiel, and Job.
Past scholarship has identified almost all of these literary correspondences, but few projects have been aimed specifically at examining and explaining how and what texts the authors of the BW employ. Lars Hartman’s research was the most thorough, next to Nickelsburg’s commentary, in examining the influence of prior authoritative texts on the first five chapters of the BW. His study was often too cluttered, and some of his identifications are not as strong as others once given critical scrutiny.
Siam Bhayro’s research on chapters six through eleven also significantly moved this field forward, but he failed to make several important connections that other scholars had made while providing a few new ones himself. Chapters twelve through thirty-six of the BW have not received as close scrutiny as the prior chapters in earlier studies. This thesis aims to fill that void by bringing to the foreground several important texts underlying the composition of the BW. These connections highlight the priority of the opening chapters of Genesis over the Enochic BW by pointing out how the BW assumes that the reader already knows the details of the Eden narrative, the expulsion from the garden, and the murder of Abel by his brother Cain.
It is hoped that this study helps to settle the question of the direction of dependence, and also provide a well-organized resource for future work looking at the use of the Hebrew Bible in the BW as well as compositional techniques by the authors of this work.

In this article, the author attempts to sift out from Old Norse (ON) written sources the early Viking Age terms for ship types and to link them to actual ships and ship depictions from that period. The author argues that knǫrr, beit, skeið, kjóll, askr, and elliði were the main ship types of the early Viking Age in Scandinavia, at least in the west, and that knerrir referred during this period to warships like Oseberg and only later to cargo ships like Skuldelev 1. ‘A ship with a backwards curved stem’ seems to have been the original meaning of knǫrr. Kjólar were heavy, all-round ships like Gokstad, the author argues, and beit were very early ships with angular stems known from depictions. Skeiðar were low, narrow ships like Ladby. Askar were also very early, small, light ships with stitched planking, whereas elliðar were combined inland / sea vessels, originally Eastern  European.

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The Uyghur Stone--an inscription discovered in the reign of Ogedei Khan of the Mongol empire--became one of the major monuments of a revived Uyghur historiography in the Mongol empire. "Deciphered" by Khotanese shamans, this became an example, like the "Book of Mormon" or Tibetan gter-ma texts of a history in the form of prophecy unearthed from the soil. Using source criticism and religious studies approaches, the author analyses the implications of this episode in Uyghur and Mongol empire history.

The Trial of Jesus in the Gospel of John is a particular episode. It is much longer than the Synoptic accounts and records many details that are not found otherwise. The goal of the present
study is to exegetically analyse the text of Jn 19:4-16a and answer the following questions: 
1. Does John had any source behind his account and what are the relationships between the Gospel of John and the Synoptic Gospels? 
2. What are the main theological themes in Jn 19:14-16a? 
3. Does John present the historically reliable information?

Presented at the Salzburg Symposium, "For and Against the Priority of John," organized by Peter Hofrichter and published in his edited volume, Für und Wider die Priorität des Johannesevangeliums (Olms, 2002, 19-58), this essay lays out my overall theory of what I cal "A Bi-Optic Hypothesis."

Özet: Kaynak çalışmaları; edebiyatta yazarın işlediği konuyla birlikte onun bütün toplumsal ve psişik özelliklerinin nereden geldiğiyle de ilgilenir. Cumhuriyet Dönemi Türk Edebiyatı şairlerinden Âsaf Hâlet Çelebi yaşamı, yazdığı eserler, ilgi alanları ve okuduklarıyla sanatını besleyen kaynakların zenginliğini ortaya koyar. Âsaf Hâlet, içine doğduğu zamanı ve coğrafyayı da kapsayan kaynaklarını ailesi, arkadaşları ve hocalarıyla zenginleştirmiş, okuduklarıyla ve yaptığı işlerle bu zenginliği çoğaltarak özgün bir sanat anlayışı ortaya koymuştur. Bu çalışmada, Âsaf Hâlet Çelebi'nin sanat anlayışını oluşturan kaynaklar, onun biyografisi ve eserleri merkeze alınarak değerlendirilmiştir.


Abstract: Source review focuses on the roots of the themes mentioned by the author. Âsaf Hâlet Çelebi has a unique place in Turkish Literature of Republic Era with his distinctive poems and prominent personality. Âsaf Hâlet's inspirational source expands with the help of his family, friends, teachers, readings and works along with the era and region he lived in. Upon these sources, he built his understanding of art. In this study, the factors that created and nourished Âsaf Hâlet Çelebi's understanding of art are reviewed considering his biography and literary works.

Ten theses on issues pertaining to the study of the origins and relations of the Synoptic Gospels with reference to concerns in evangelical Christian apologetics. Questions considered include why evangelicals differ on solutions to the Synoptic problem, the dates and authors of the Synoptics, whether the Gospels report Jesus' exact words (ipsissima verba), and the significance of Synoptic criticism for evaluating noncanonical "gospels".

Exact days are rarely identified in Scripture. Events we might think of as highly significant--the coronation of kings, victories in battle, etc.--are not assigned to particular days. Events of particular concern to the priesthood, however, are. The sanctuary is like a clock which was assembled in the wilderness and deposited in Jerusalem, and, when the Biblical narrative enters its vicinity, day-stamps frequently appear. As such, the presence of day-stamps in Scriptural texts has the potential to tell us about their place of composition and/or preservation, and reflects the way in which time was kept in the sanctuary, measured by its sacrificial and liturgical timetable.

I will present a discussion relating to the methodology of source criticism, which aims to tackle two types of difficulties:  the detection of the possible use of source(s) in a document and ascertaining the direction of possible literary dependency among multiple documents. Thereafter, the remainder of this paper will focus upon the Synoptic Problem, followed by a source critical analysis of Matthew 11.20-12.8 from the perspective of two popular paradigms.
    The overarching conclusion of this study will be that ascertaining the possible presence of sources within documents and the direction of literary dependency is very difficult and that no proposed solution – at least in the majority of cases – can attain the level of certainty; we are dealing with probabilities and will frequently encounter equally probable proposals.

Source critics have long maintained that the theory of progressive revelation holds the key for the non-use of YHWH in P and E. Yet the core features of this theory are rooted in P, and they appear to be projected onto E. This finding opens up an opportunity to narrow the gap between the Pentateuch and other parts of the Hebrew Bible regarding their use of ELOHIM by viewing this usage as a potential sign of relatively late origin, in line with the generally late ELOHIM phenomenon.

The article traces the transformations in Arabic editorial practices from the mid-19th century through the early decades of the 20th-century. Focusing on the publishing world of Cairo, the article examines some of the major political, cultural and technological conditions that shaped editorial choice and technique. The article explores continuities as well as ruptures with traditional Arabic-Islamic editorial practice, and assesses the impact of 19th-century European philological and historical scholarship. Particular attention is given to examining innovation in editorial practice, textual form, and modes of research over the course of a century.

Настоящая статья представляет собой опыт реконструкции важного
события в творческой биографии композитора мирового уровня — первого авторского концерта П.И. Чайковского, состоявшегося 16/28 марта 1871 года в Москве. На основании всех доступных документальных свидетельств, в числе которых и опубликованные воспоминания, и архивные источники, и материалы периодической печати, впервые детально воссоздана картина подготовки и проведения этого концерта, а также освещено его восприятие музыкальной критикой. Авторский концерт композитора рассмотрен в контексте распространенной в России в XIX веке практики бенефисных концертов, показана история формирования программы, установлен окончательный полный перечень прозвучавших сочинений, уточнен состав исполнителей, приведены ранее неизвестные газетные анонсы и рецензии, проанализированы финансовые итоги концертного мероприятия. В научный обиход введен до сих пор не учтенный в корпусе литературных работ П. И. Чайковского его перевод поэтического текста романса (mélodie) Э. Дюрана "Comme à vingt ans" ("Как в двадцать лет"). Результаты представленного исторического исследования могут быть использованы при исполнительской реконструкции концерта.

The paper represents an attempt of reconstruction of outstanding event in the life of the world significant composer — the first recital of Peter Tchaikovsky held in Moscow on March 16/28 1871. The management of the concert and its perception by music critics are recreated in detail on the basis of all accessible documentary sources including printed memoirs, archival materials and periodical press. Tchaikovsky’s recital is taken up in the context of practice of benefit concerts widespread in Russia in the 19th century. A special attention is paid to the formation of the program and clarifying the actual list of works which were performed, as well as names of musicians who participated in the concert. In the paper are cited previously unknown advertisement, announces and reviews. Also, financial results of the concert find its place in the whole picture of the event. The investigation of the recital opens the unknown Tchaikovsky’s translation of the poetic text for Émile Durand’s mélodie 'Comme à vingt ans' ('Like at the Age of Twenty') (this composer’s work still has not been considered). Presented attempt of research reconstruction of the first Tchaikovsky’s recital could be used by performers if they would like to reproduce this important event.

This text is an example of the Hebrew Pentateuch (a.k.a. Torah) written in the archaic (three-millennia old) script known as Paleo-Hebrew (Ketav 'Ivri), as distinct from the later block-Aramaic script (Ketav 'Ashuri) which became most common for writing Hebrew during the last two millennia. The original Paleo-Hebrew characters are significantly the same as ancient Phoenician, the ancestor to Western alphabets used from antiquity up into the modern day (including Greek, Latin, and English). A table displaying the correspondence between Modern-Hebrew and Paleo-Hebrew scripts along with the alphanumeric values of the letters is provided before the text.

The edition of the Pentateuch on which this current work is based is Meir Ha-Levi Letteris’ 1852 Masoretic text, which is still widely used in synagogues throughout the world today. Letteris was an Austrian philologist of the Haskalah (Jewish Enlightenment) with sympathies for heterodox Judaism, especially the anathematized early-modern philosopher and biblical critic Barukh de Spinoza. This Paleo-Hebrew rendition offers a no-frills text, lacking the diacritical markings and marginal readings of the Masorah (variant readings), as well as the rest of the books of the Hebrew Bible (Tanakh), and made for simple purposes of illustration in humanities and religion.

The oldest news contained in Granum Catalogi praesulum Moraviae relate
to the history of Great Moravia already. However, with regard to the fact that
Granum was compiled only at the beginning of the l 5th century, namely on the
basis of the chronicle by Přibik Pulkava of Radenin from the 14th century, Granum
news is used very rarely in relation to the history of the 9th - 11 th century.
Based on a new confrontation of Pfibik's chronicle with Granum, the author
came to a surprising conclusion that this chronicle could not serve as a source for
Granum in most cases collected by A. Breintenbach. Having confronted it with other
sources, we also succeeded in uncovering traces of two editions of Olomouc annals;
the annals have not survived though. Deeds and obituaries, which have survived in
manuscript versions from the l 2th century, contain records which say that first
known Olomouc Bishop Jan (1063-1085) was already the third bishop. Granum also
specifies dates of bishops pontificates in the 1 Oth - 12th centuries (and on the other
hand, it does not mention the Olomouc bishop Wezil mentioned in Pfibik Pulkava 's
chronicle!). lt does not mean this data is correct, especially not in the lOth century,
however, it does document a certain effort to give concept to the history of
Olomouc bishopric and its written description with the help of domestic records
and a chronicle ranking to the group of Prague annals from the 12th century. Other
indications, for example the presence of the Velehrad tradition, suggest that this
lost document which Granum was based on was reedited probably in the 13th
century with the use of the following legends Tempore Michaelis imperatoris and
Quemadmodum. And this second edition was used a source of information by so
called Dalimil, Přibik Pulkava and Granum. This would also explain the traces of
verbal and subject matter conformities between the two chronicles and Granum.
Even though we succeeded in uncovering remains of an unknown
and fairly old source of the Czech medieval history, it unfortunately is not a great
acquisition regarding the density of 'specific data '. Nevertheless, just the pure fact
that in the mid-12th century a document was written in Olomouc, which attempted
to present the history ofbishopricfrom its ancient beginning, is worth noticing.