Orders Of Knighthood Research Articles

Seals as a Reflection of the Self-Confidence, Self-Image and Identity of the Teutonic Order

This article deals with the question of the extent to which the Teutonic Order, as a clerical order of knights founded during the Third Crusade, succeeded in expressing its self-confidence and identity by means of its seal. The “geographical” area of investigation extends to the bailiwicks of Franconia, Alsace–Burgundy, Lorraine, Austria, An der Etsch and in the mountains (South Tyrol) as well as the so-called Deutschmeistertum, whereby the terms mentioned do not necessarily correspond to the present-day areas of that designation. The time frame is within the Middle Ages. Due to the large number of surviving seals of the Teutonic Order, however, only a small insight from a larger study can be provided here. Selected seals of the Order’s various internal leadership strata are therefore presented, compared and examined to determine whether and to what extent they express a form of self-confidence and identity.

The End of the Steppe Knights Existence or Last Manifestations of the Nomadic Spirit

The relevance of this study lies in the lack of a qualitative study of such an important historical phenomenon as the order of knights serı. Steppe knights as the last manifestation of the fighting spirit of the Kazakh people is a wonderful personification of nomadic culture. The real nomads were members of the cavalry order who descended from the famous military aristocracy of the nomads. Their musical and poetic world included in the history of military service and culture is a vivid embodiment of nomadic life. The aim of the paper is to formulate the conventional representation of the cultural and spiritual values of the Kazakh people, making a cultural and philosophical analysis of all manifestations of the nomadic people. During the research, a cultural evaluation was given of some ideological, religious-ethical, and storylines dating back to the era of the Ancient Saks, Huns, and Turkic Khaganate that unfolded in Central Asia in the 18-19th and early 20th centuries, the latest manifestations of free thought, the art of the colonised people, the talent of comrades-in-arms, the ancient art of the Kazakh people that has not lost its characterisation based on folk traditions and religious beliefs. In this study, various methods such as induction, deduction, historical, and cross-analysis were used. The results of the study reveal the exceptional features of the formation and development of nomadic knights and their deep influence on the culture of the peoples of Central Asia, which will be useful for understanding the folk identity of culture, aspects of their origin, and history.

Polityka księcia świdnicko-jaworskiego Bolka II Małego wobec zakonu joannitów

The policy of Bolko II the Small, the Duke of Świdnica and Jawor regarding the Knights Hospitaller The article is devoted to the relations between Bolko II the Small, the Duke of Świdnica and Jawor, ruling in the years 1326–1368, and the Order of Knights of the numerous contacts with the knights, including confirmations of different transactions given on their request. The relations of Bolko with the receptories in Tyniec nad Ślężą, Lwówek Śląski, Rychbach and Strzegom are being discussed and the Duke’s input into the foundation process of a new monastery in Rychbach in 1338 presented. The relations with the Knights Hospitaller were of much significance due to the prestige and importance of the order.

RE-INTERPRETING THE BODRUM CASTLE UNDERWATER ARCHAEOLOGY MUSEUM: SPATIAL TRANSFORMATION AND EXHIBITION DESIGN STRATEGIES

The Bodrum Castle was built by the Order of Knights of Saint John at the beginning of the 15th century. The Castle, situated within a first-degree archaeological site, is one of the most visited museums in Turkey with its underwater archaeology collection. Throughout the processes of its transformation into a museum, the authentic characteristics of the medieval castle have been overshadowed by the urges and challenges to display and preserve an underwater archaeology collection and by the practical necessities of serving as a museum. An architectural conservation project of the Bodrum Castle was developed between 2014-2016 and restoration implementations have been conducted in three stages since 2018, which were recently completed in the summer of 2021. This study introduces the analyses of problems in the functional and spatial organization of the museum and discusses critical interventions on cultural properties to be used as museum spaces. By re-assessing the Bodrum Castle as a monumental building and as a museum, it presents thematic frameworks, spatial formation strategies and exhibition approach employed in the processes of museum design and implementation.

Der letzte Versuch des Deutschen Ordens zur Rückkehr nach Ungarn (1702–1731)

The Teutonic Knights’ Last Attempt at Returning to Hungary (1702–1731) Subsequent to the expulsion of the Turks the Teutonic Knights made a last attempt (1702–1731) at returning to Hungary after its abortive attempts in medieval times (1211–1228 and 1429–1432). Emperor Leopold I sold the Jazygian and the two Cumanian districts to the Order of Knights, who had participated in the anti-Turkish war form 1664 onwards. The Jazygian and Cumanian districts enjoyed privileges from medieval times on; being directly subordinate to the crown, the inhabitants had never been burdened by dues to the landed overlords. The population in the districts and the Hungarian estates at large promptly protested against the sale, but the Teutonic Order was unable to come into possession of the districts, for an anti-Habsburg uprising of the Hungarian noble estates broke out in 1703 led by the aristocrat Ferenc Rakoczi 2nd while the Imperial military were engaged in a war against France in the West. But the peace treaty putting an end to the uprising in 1711 did not confirm the position of the Knights, for the Emperor restored the Hungarian estates into their privileges and the Act of 1715 ruled that the transaction of 1702 had been unlawful and the districts should regain their liberties on condition that the estates pay back the purchase price the Knights had paid. This, however, did not materialize owing to the renewed warfare againsts the Turks. With regard to a possible compensation, the Teutonic Order did not implement any settlement or any economic investment in the Jazyigian or Cumanian districts, nor did it draw any profit from them. In 1731, the Grand Master sold the title to the Jazygian and Cumenian districts to the House of Invalids in Pest and the Teutonic Order left Hungary for good.

Bemerkungen zur Beweisführung in Ciceros Cluentiana

The speech for the defence in the criminal action (causa publica) of Aulus Cluentius Habitus, Cicero's longest surviving speech, dates back to the year 66 when Cicero was praetor. In certain respects, it is the jewel in Cicero's ars oratoria, since its narrative is vivid and full of twists and turns like a crime story. Events, scenes and time sequences follow one another in a dramatic, sometimes seemingly illogical fashion, but in view of the effect the orator seeks to attain, in an exactly premeditated sequence. One charge against Cluentius was that he had poisoned his stepfather, Statius Albius Oppianicus. Another charge was based on the criminal proceedings that had been instituted eight years previously, when Cluentius had charged Oppianicus with attempting to poison him, which resulted in Oppianicus being forced into exile. In the current lawsuit, however, the prosecution alleged that the court in the previous case had declared Oppianicus guilty purely because Cluentius had bribed the judges. The lex Cornelia de sicariis et veneficiis of 81 was applicable with regard to charges of poisoning. However, that law prohibited bribing only those judges who belonged to the order of senators, and Cluentius belonged to the order of knights. First, I outline the historical background of the oration, that is to say, the facts of the case; then, I turn my attention to the possibility of applying the lex Cornelia de sicariis et veneficiis to the case. Finally, I examine Cicero's oratorical strategy of addressing, modifying or distorting the charges and their chronology in order to back up his argument, which lawyers, too, will regard as brilliant.

El caballero de las espuelas doradas. Análisis arqueológico de un enterramiento nobiliario medieval del monasterio de Corias

In this paper we analyze some iron spurs gold recovered in the burial of a knight of the thirteenth century in the monastery of Corias (Asturias, Spain) First, it exposes a stratigraphic context assessment and a description of the spurs; in a second part establishes the chronology of the spurs from comparative analysis with other examples recovered in the different kingdoms of the Iberian Peninsula; and finally performs a socioeconomic and political contextualization of the order of knights in Asturias in the thirteenth century.

<i>The Orders of Knighthood and the Formation of the British Honours System, 1660–1760</i> (review)

Reviewed by: The Orders of Knighthood and the Formation of the British Honours System, 1660–1760 Hannah Smith Antti Matikkala. The Orders of Knighthood and the Formation of the British Honours System, 1660–1760. Woodbridge, UK: Boydell, 2008. Pp. xvi + 470. $170; £90. Mr. Matikkala argues that the orders of knighthood continued to play a significant role in the high politics of 1660–1760 and had an important social status function for the aristocracy, who still craved such markers of favor and influence. While the Crown’s prerogatives became more circumscribed, the monarch’s power as the “fount of honour” stayed constant (although the Georgian kings came under greater ministerial pressure when it came to doling out honors). And because the Crown was so closely associated with the orders of knighthood, the Jacobite claimants to the British throne used the distribution of honors as an important way of very publicly emphasizing their monarchical pretensions, leading to two rival honors systems and much partisan pride and political irritation. Mr. Matikkala draws upon both primary and secondary sources, some arcane, and situates them in a current historiographical framework concerning the function of eighteenth-century monarchy and aristocracy. The book is sensitive to the wider political culture of the orders, and the literary and artistic forms through which this culture was articulated, including drama, verse, architecture (St. George’s Hall, Windsor, the Cupola Room, Kensington Palace, and a number of country houses), heraldic funerals and funerary monuments, and portraiture. Generous black-and-white and color illustrations enhance this attractively produced book. He explores how the orders of knighthood were deployed for diplomatic purposes. Similarly valuable: his discussion of [End Page 120] the religious aspects of knightly orders—such as contemporary concerns over the Catholic elements retained in the unreformed Garter statutes—underscores the continuing religious dimension to the British heraldic orders. Mr. Matikkala usefully examines the proposed foundation of orders for royalists after the Restoration (such as the Order of the Royal Oak and the more obscure Esquires of the Martyred King), analyzes the structure of the proposed order and reveals its “almost feudal” character, and highlights early eighteenth-century debates about women in the Order of the Garter as “Ladies of the Garter.” Despite these strengths, the study retains its roots as a doctoral thesis. The footnotes, given as much attention as the central narrative, are exhaustive, discursive, and lavish: they frequently take up between a third and half of each page. Though valuable, they obscure the book’s thrust. For example, in the first chapter Mr. Matikkala suggests that the period saw a “Chivalric Enlightenment,” a term used as an “umbrella-concept” to describe contemporary attitudes to chivalry and the heraldic orders. “Just as every period since the Crusades era had produced its own version of ‘new knighthood,’ so too did the age of Enlightenment.” This period, of course, consisted of many Enlightenments; the book examines the impact of Enlightened thinking on the orders of knighthood, particularly interesting since some of those who administered and wrote about them were also Fellows of the Royal Society or Freemasons. Mr. Matikkala, however, does not make a sustained case for why these new approaches to the orders should be considered as Enlightened per se. A useful scholarly reference for those working on politics and political culture, The Orders of Knighthood never fulfills its potential. Hannah Smith St. Hilda’s College, Oxford Copyright © 2012 Roy S. Wolper, W. B. Gerard, E. Derek Taylor, and David F. Venturo

The Orders of Knighthood and the Formation of the British Honours System, 1660–1760. By Antti Matikkala (Rochester, The Boydell Press, 2008) 470 pp. $155.00 The House of Lords in the Age of George III (1760–1811). By M. W. McCahill (Chichester, West Sussex, UK, Wiley-Blackwell, 2009) 475 pp. $49.95

<i>The Orders of Knighthood and the Formation of the British Honours System, 1660–1760.</i> By Antti Matikkala (Rochester, The Boydell Press, 2008) 470 pp. $155.00 <i>The House of Lords in the Age of George III (1760–1811).</i> By M. W. McCahill (Chichester, West Sussex, UK, Wiley-Blackwell, 2009) 475 pp. $49.95

The Identity, Rights and Challenges of Catholic Knights in the Church.

The desire for honours is prevalent in the human societies and also in the Church. Knighthood is of ancient origin. It is always a reward for both civil and military services. It is within the context of recognition for distinguished services and as a means of rewarding loyalty rendered that the Catholic Church considered it expedient to appropriate within the ecclesiastical circle what was of secular origin. In the Church we have Knights of Papal and diocesan/local status. They are lay members who are outstanding in their defence of faith and the Church. Since these knights enjoy dual citizens in both the Church and civil communities, we intend to see the order of knights in their identity, typology, rights and challenges in both the Church and civil society.

World Orders of Knighthood &amp; Merit

World Orders of Knighthood &amp; Merit

The Unicorn, St Andrew and the Thistle: Was there an Order of Chivalry in Late Medieval Scotland?

A common expression of kingship throughout Europe in the fifteenth century was the founding of orders of chivalry. Whether the Scottish crown also attempted to appropriate the ideologies of chivalry in this way is important to establish. Scholars have generally accepted that a chi valric order of knighthood was instituted in and functioned from the reign of James III.1 This order, in its first stages was named by scholars as the Order of the Unicorn, then becoming the Order of St Andrew, alleg edly the order upon which the Order of the Thistle was modelled. However, no detailed examination of the evidence supporting the order's fifteenth-century existence has yet been undertaken. This article re-examines the evidence used by historians to support the conclusion that James III founded a chivalric order and asks whether an alternative interpretation can be advanced. James VII and II instituted the Order of the Thistle on 29 May 1687, claiming to be reviving it from ancient roots. This is, in fact, the earliest explicit reference to a chivalric order and the first indication that a medieval Scottish order may have existed. 2 The patent, which was

Der Malteserorden. Wandel, Internationalität und soziale Vernetzung im 19. Jahrhundert (review)

Der Malteserorden.Wandel, Internationalitat and soziale Vernetzung im 19 Jahrhundert. By Carl Alexander Krethlow. [Europaische Hochschulschriften. European University Studies. Series III History and Allied Studies. Vol. 890.] (Bern: Peter Lang. 2001. Pp. 812. $85.95.) The doctoral thesis under review here, which was accepted at the University of Bern in fact in 1997, has set itself the task of following in proper detail the destiny of the Sovereign Order of the Knights of Malta from the loss of Malta in 1798 up to the beginning of World War I, and its transformation from being a traditionally oriented order of knights, which toward the end of the eighteenth century had defined its raison d'etre only with difficulty through its naval warfare against the Barbary corsairs, to a community highly esteemed by the European aristocracy which finally also took up charitable tasks. The primary question to present itself was that of the strategies for survival of this order of knights in the course of the nineteenth century. In addition, the author is interested in how the international character of this community, which had existed since its beginnings in the age of the crusades, articulated itself in the era of national states. The study is based on the extensive archives of the Grand Master's Office in Rome as well as the surviving records of the Grand Priorate of Bohemia-Austria in Prague, and is also able to draw on the lists of members for the period from 1800 to 1918, which are not, it is true, quite complete (among others, the founder of the Sodality of the Rhenish-Westphalian Devotional Knights of Malta, August, Baron von Haxthausen, is missing), but they do provide material on a total of 3591 members whom the author has evaluated prosopographically. In his account of the state of research, the author is quite scathing in his comments on the inadequate state of literature on the history of the Order, especially for the nineteenth century, but he has himself provided only an inadequate and in part faulty bibliography, and in particular he did not consider it necessary to examine and incorporate the findings of further studies on the topic that have appeared since 1997. Thus in this connection one should refer, among others, to the dissertation by Urs Buhlmann Malteserkreuz and Preussenadler. Ein Beitrag zur Grundungsgeschichte der Genossenschaft der Rheinisch-Westfalischen Malteser-Devotionsritter, which was brought out by the same publishers in 1999. After sketching out the bases of the Order's conception of itself (with very interesting reflections on the nobility as a traditional and international elite) and of the prevailing conditions, thus also providing a brief outline of the history of the Order until 1798, the author expatiates on an attempt at understanding the history of the Order's mentality in which he examines the effects of the revolutionary events since 1789 on the Order from political, military, personal, and economic aspects. …

Lutherans in Russia since 1990

Origins Lutherans formed the most important Protestant group in the Russian Empire. As early as the mid-sixteenth century Tsar Ivan IV, 'the Terrible', called numerous weapon smiths, fortification designers, officers, artists and architects to Moscow from German lands, settling them in the 'German suburb' (Nemetskaya sloboda). With the tsar's permission the first Lutheran church in Russia was established in Moscow in 1576.' Baltic territories with a compact Lutheran population (Latvians, Estonians and Germans) fell to the Russian Empire with the annexation of the former lands of the German Teutonic Order of Knights: Estland and Livland in 171011721, Courland in 1796. Germans reached Central Russia (the lower Volga and Saratov region 1763-69: 23,000) and later Ukraine (the Black Sea region 1804-56: 54,000; Volhynia from 1863: 150,000) and the Caucasus (1814-17). Some three quarters of these immigrants were Lutherans. In the Russian Empire (excluding Poland and Finland) Lutherans numbered 3.3 million before the First World War: 1.1 million Latvians, 1.1 million Germans, 1 million Estonians, 140,000 Finns and several thousand Swedes. The Baltic Germans in Estland, Livland and Courland had built up a well-function­ ing church organisation that integrated the Estonian and Latvian peasant popUlation. In 1802 the German university in Dorpat/Tartu was established with a Lutheran theological faculty that became famous throughout Europe. In contrast to the Baltic Lutherans, the German colonists in Russia did not succeed in building up a church administration, and so in 1832 an imperial decree established the 'Evangelical Lutheran Church in Russia' (Evangelisch-Lutherische Kirche in Russland) to oversee all Protestants in the country (including the few members of the Reformed faith). The church leadership, the 'General Consistory' (General-Consistorium), was of course located in St Petersburg. This Lutheran Church, whose official language was German, represented a state church with inferior legal rights to those of the Russian Orthodox Church; its spiritual and secular leaders and the heads of the church administration were appointed by the emperor personally and paid by the state treasury.2 Lutheran ministers, like Orthodox priests, were quasi-state officials who had to maintain state registers (births, marriages, deaths). The church's official language, as well as that of the university in Dorpat, was German. Germans always constituted the majority of the church leadership and of the clergy; Estonians and Latvians entered the pastorate in larger numbers only after 1850. 3

Thevet Revisits Guanabara

Thevet Revisits Guanabara

Orders of Knighthood and of Merit: The Pontifical, Religious and Secularised Catholic-founded Orders, and their relationship to the Apostolic See by Peter Bander van Duren

Orders of Knighthood and of Merit: The Pontifical, Religious and Secularised Catholic-founded Orders, and their relationship to the Apostolic See by Peter Bander van Duren

Catholic Peacemakers: A Documentary History. Volume Two: From the Renaissance to the Twentieth Century, Parts I and II, ed. by Ronald G. Musto

BOOK REVIEWS737 Catholic Peacemakers: A Documentary History. Volume Two: From the Renaissance to the Twentieth Century, Parts I and II. Edited by Ronald G. Musto. [Garland Reference Library of the Humanities,Volume 1372.] (New York: Garland Publishing, Inc. 1996. Pp. xlv, 522; xlv, 523-979- $ 150.00.) Publication of Ronald G. Musto's narrative survey The Catholic Peace Tradition (Orbis, 1986) was welcomed by many as a more inclusive and ecumenical interpretation of this tradition than that conventionaUy and more narrowly focused onThomism and the "just war" theory. In one breathtaking volume, Musto traced the continuous stream from the Church's earliest martyrs and pacifists to contemporary peacemakers.The book was intended to be the first of three related works.The second was The Peace Tradition in the Catholic Church. An Annotated Bibliography (New York: Garland, 1986). The third is this twovolume compendium of primary and secondary documentary sources that is comprehensive in scope and wiU, no doubt, remain the standard in this field for many years to come.This review addresses only the second volume of this last work. Documents are gathered into chapters that paraUel simUarly titled ones in the original narrative history.The editor's introductions to the chapters and to the individual documents provide historical context especially valuable to the nonspecialist audience for whom he writes. Some of the introductions are elegant Uttle historiographical essays in themselves.The volume lends itseU to being a source book to accompany and enrich the study of the narrative history. Its varied contents include, inter alia, official church statements, articles, book excerpts , speeches, sermons, and position statements of peacemaking organizations ; they have been updated to include the developments occurring during the decade since the history's pubUcation. A chapter in the historical narrative that originally explored European peacemaking fromVatican Council II to the rise ofthe Polish Solidarity movement has been expanded to include essays and other statements related to the Czechoslovakian Velvet Revolution of 1989. In addition to the contributions byVaclav Havel,Vaclav Benda, and others, is the appearance of a random selection of particularly poignant slogans used in the Prague street protests: "People! Be good to each other." The chapter onThirdWorld Liberation brings not only the witness ofGustavo Gutierrez, Leonardo Boff, Dom Helder Cámara, and the Mothers of the Plaza de Mayo but also some later voices, such as those of Haiti's Jean-Bertrand Aristide and the Jesuit martyrs of El Salvador.Among the latter is Ignacio EUacuria, who acknowledges the pluraUsm of Christian approaches to solving the conflict raised by violence and caUs for a resolute denunciation ofviolence.The chapter on peacemaking in the United States also includes developments of the last decade, notably statements regarding the death penalty and the Persian GuU War. Musto concludes the work with an admittedly subjective sample ofcurrent CathoUc thinking on war, peace, and justice. In this sampling he gives the last 738BOOK REVIEWS word to religious and lay voices—prophetic, controversial, spiritual—determined in their pursuit of the peace of the Gospel. This impressive work should be treasured and housed in, at very least, the Ubraries of every Catholic parish and educational institution. Its value, however, is not confined to these. It wiU remain an important standard resource for courses on peace studies, church history, and adult Christian education. For aU its merit, this work suffers from lack of clarity in presentation and organization . Sometimes a document that is excerpted from a published coUection or secondary source remains undated and carries only the publication date of the subsequent published source. Each part begins with a full table of contents covering both volumes, i.e., aU four parts. More confusing, however, is the full numerical list of texts that also appears at the front ofeach part; it would be greatly improved U, in addition to the number, it provided the reader with the appropriate page. Readers who cannot easUy find what they are looking for but persist after the initial frustration are rewarded richly. Patricia A. Gajda The University ofTexas at Tyler Orders ofKnighthood and ofMerit.The Pontifical, ReUgious and Secularised Catholic-founded Orders, and their relationship to the Apostolic See. By Peter Bander van Duren. (Gerrards Cross, Buckinghamshire: Colin...

The Knights of the Crown: The Monarchical Orders of Knighthood in Later Medieval Europe, 1325-1520.D'Arcy Jonathan Dacre Boulton

<i>The Knights of the Crown: The Monarchical Orders of Knighthood in Later Medieval Europe, 1325-1520.</i>D'Arcy Jonathan Dacre Boulton

Gleb Anrep, 1891-1955

Gleb (Vassilievitch von) Anrep was descended from a famous Westphalian family with a proud history of high military distinction which can be traced back to the tenth century. Field Marshal von Anrep was leader of the Livonian Order of Knights who built an outpost of Christianity on the shores of the Baltic. General von Anrep came to St Petersburg at the invitation of Peter the Great and founded the Russian branch of the family in the eighteenth century. Professor Vassili (Basil) von Anrep (1854-1925) was the first member of this family to prefer science to arms. He was born in St Petersburg and studied law in the university there for a year, but he soon tired of academic legal arguments and entered the Medical Academy where he was a brilliant student. He spent two years studying pharmacology in Leipzig, where he described the local anaesthetic action of cocaine and recommended its use in medicine four years before its introduction by Roller. He returned to Russia to be professor of pharmacology, first in Kharkov and then in the Medical Academy in St Petersburg. At the invitation of Prince Oldenburgski he founded the Institute of Experimental Medicine and directed it for several years. At the command of the Emperor he then founded a medical institute for women doctors, which was needed because Moslem women refused to be treated by men. His public duties interfered with his researches and eventually he devoted himself entirely to the reform of education. He held high administrative posts in connexion not only with medicine but also with education in general, and nearly succeeded in introducing compulsory education for all Russians. In the first world war he was at the head of the Russian Red Cross. At the outbreak of the revolution he was thrown into prison, but was released after six months and since the family had come from the Baltic he managed to obtain a Latvian passport. He arrived in London in 1919, stayed with his younger son Gleb for a few years and then left for Paris, where he died in 1925.

A new order of knighthood

A new order of knighthood