On the Christian Confessions of Solkhat in the Thirteenth and Fourteenth Centuries (A Preliminary Communication)Syriaca.org: The Syriac Reference PortalThe National Endowment for the HumanitiesThe International Balzan Prize FoundationDavid A. Michelsoncbsc_adminRecord added to Zotero bycbsc_adminSyriaca.org: The Syriac Reference Portalhttp://syriaca.org/cbss/GLBMYFDT/tei
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CREATED: This bibl record was autogenerated from a Zotero record.Mark G.KramarovskiiOn the Christian Confessions of Solkhat in the Thirteenth and Fourteenth Centuries (A Preliminary Communication)http://syriaca.org/cbss/GLBMYFDThttps://www.zotero.org/groups/a_comprehensive_bibliography_on_syriac_studies/items/GLBMYFDThttps://www.zotero.org/groups/4861694/items/GLBMYFDTМатериалы по археологии, истории, этнографии Таврии. Выпуск 22СимферопольТаврический национальный университет им. В. И. Вернадского2009399-411This article deals with an aspect of Genghisid globalization, with its main point of Christian confessions in Solkhat / Krym, the Golden Horde’s administrative center in the Crimean Peninsula from the thirteenth to fifteenth century. The city passed several steps of its formation. The pre-urban stage consisted of two phases, the first being the post station and the second of village-like settlement (Arabic ḳaria) of Solkhat. The frames of this period are 1235-1275 AD. The town stage in the history of Solkhat began with the formation of local market marked by the minting of copper pul under Mengu-Timur (1267-1280 AD), in 674 and 679 AH (1276 and 1280/1281 AD respectively). The population of the new city shaped from several ethnic groups. The first (chronological) group comprised the Alans and Tauric Greeks, the second were the descendants of the Kipchaks and the Mongols, mostly from the Kyiats and Naimans, who had passed the stage of sedentarization, the third was the ethnically diverse group of migrants from Byzantium and Eastern Europe. Due to “minor migrations” from the countries of the Middle East and Asia Minor, Cilicia and Liguria, the city developed multicultural cultural space with several religious communities, Christian, Rabbinitic-Karaite and Islamic (there was no Islam in Taurica before the mid-thirteenth century). All the religious communities had heterogeneous culture and were not monolithic in creed.
The Christian community of Solhat comprised the representatives of Byzantine Orthodoxy, Middle Eastern Nestorianism, Catholicism, and Gregorianism. The analysis of two fourteenth-century cenotaphs with a Greek and an Arabic epitaphs made it possible to characterize certain features of cultural segments of its Greco-Byzantine and Nestorian branches.
The letter of 1286 by Ladislas, the Custody of Gazaria, now residing in the Vatican Library and dedicated to the conflict of the Christian (mostly its Franciscan part) and the Muslim communities of Solkhat, provides an insight into the role of the Yasa traditions in restraining inter-community confrontation in the Crimea shortly before the ascension of the “Islamic Party” of Khan Uzbek in the Mongol capital of Sarai.
This article also touches the issues of Genghisid globalization in the material and spiritual culture of the Mangup and Kyrk-Or principalities, which entered the triple alliance headed by Solkhat on the eve of the battle of the Sinie Vody against Grand Duke Vytautas of Lithuania in 1363.
Kramarovskii, Mark G. “On the Christian Confessions of Solkhat in the Thirteenth and Fourteenth Centuries (A Preliminary Communication).” In Материалы по археологии, истории, этнографии Таврии. Выпуск 22, 399–411. Симферополь: Таврический национальный университет им. В. И. Вернадского, 2009.
Mark G. Kramarovskii, On the Christian Confessions of Solkhat in the Thirteenth and Fourteenth Centuries (A Preliminary Communication), in Материалы по археологии, истории, этнографии Таврии. Выпуск 22 (Симферополь: Таврический национальный университет им. В. И. Вернадского, 2009), 399–411.