sotirovic 2014 article upon slavic reciprocity in dalmatia and croatia 1477-1683

7/28/2019 Sotirovic 2014 Article Upon Slavic Reciprocity in Dalmatia and Croatia 1477-1683

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THE IDEA OF PANSLAVIC ETHNOLINGUISTIC

KINSHIP AND RECIPROCITY IN DALMATIA AND

CROATIA, 14771683

ASSOC. PROF. DR. VLADISLAV B. SOTIROVI

Mykolas Romeris University

Faculty of Politics and Management

Political Science Institute

Email: [email protected]

[email protected]

Tis paper, as the main research task, sets out to examine and clarify historical deve-

lopment of the ideological concept of Pan-Slavism, which was created by the writers ofDalmatia and Croatia at the time of the late Renaissance and early Baroque (from the

end of the 15th century to the end of the 17th century). Te literary works of that time by

many of Dalmatias and Croatias writers deal with the ethnolinguistic aspect of Pan-

Slavic unity, solidarity, kinship and reciprocity. Teir writings established an ideologi-

cal framework for making both Pan-Slavic common national identity and program of

the united single national state of the South Slavs in the Balkans. Tis ethnolinguistic

framework of Pan-Slavic, and especially South Slavic, national identity became in the

19th and the 20th centuries the cornerstone of national ideology of Yugoslavism and

Pan-Slavism which ultimately led to the creation of Yugoslavia in 1918 and its recrea-

tion in 1945. Te main aspect of the ideology of Pan-Slavism and Yugoslavism that was

developed in the literature and historical writings in Dalmatia and Croatia from 1477

to 1683 was based on the old domestic thought and tradition that all Slavs originated in

the Balkans and that the South Slavs are autochthonous inhabitants of this peninsula.

In order to reach our goal as a basic research methodology we used textual analyzes of

the primary sources and relevant scientific literature of the authors of different historio-

graphic traditions and ethnonational backgrounds.

Key words: Pan-Slavism, Pan-Croatianism, Slavic solidarity, Yugoslavism, Dalmatia,

Balkans, South Slavic ethnolinguistic identity, South Slavic nationalism.

ISSN 2029-0225 (spausdintas), ISSN 2335-7185 (internetinis)http://dx.doi.org/10.7220/2335-7185.15.7


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INTRODUCTION

Dalmatian and especially Ragusian (Dubrovnik) humanists in the16th century accepted the old domestic thought that all Slavs origi-nated in the Balkans and that the South Slavs are autochthonousinhabitants of the peninsula. More precisely, the entire Slavic pop-ulation had their own forefathers in the ancient Balkan Illyrians,Macedonians and racians. Principally, the ancient Illyrians wereconsidered as the real ancestors of the South, Eastern and WesternSlavs. Consequently, according to this belief, the Eastern and WesternSlavic tribes emigrated from the Balkans and settled themselves on

the wide territory of Europe from the Elbe River in the west to theVolga River in the east.1

However, the South Slavs remained in the Balkans the penin-sula that was considered as the motherland of all Slavonic peoples. 2Subsequently, all famous historical actors originated in the Balkanswere appropriated as members of the Slavdom: Alexander the Greatof Macedonia, Aristotle, St. Jerome (Hieronimus), Diocletian, Con-stantine the Great, SS. Cyril and Methodius, etc.

FROM ILIJA CRIJEVI TO VINKO PRIBOJEVI

Famous Ragusian humanistic poeta laureatus Ilija Crijevi (AeliusLampridius Cervinus, 14631520), for instance, knew that inhabitantsof his born-city were of both Roman and Slavic origins as he pointedit in his poem Oda Dubrovniku(Ode for Dubrovnik). Crijevi inhis work Super comoedia veteri et satyra et nova, cum Plauti apolo-

gia (Apology for Plaut) called the language of the ordinary peoplefrom Ragusa/Dubrovnik as stribiligo illyrica (Illyrian solecism),or as scythica lingua (Scythian language), following the traditionthat ancient Slavs are called among other names and as Scythiansand Sarmatians. Tese two old Indo-European Iranian people livedduring the time of ancient Greeks and Romans on the territory of thepresent-day Southern Ukraine and Russia (from the Volga River tothe Danube River) and became in the Middle Ages synonyms for theSlavs.3In the song Qui proavi solio et patrueli culmine regnas,written

Assoc. Prof. dr. VLADISLAV B. SOTIROVI


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for Bohemian-Hungarian King Wadysaw II Jagiello (King of Bohe-mia 14711516 and King of Hungary 14901516), Crijevi considered

the East Adriatic littoral as Illyrian coast.4His contemporary, priestMavro from Dalmatia, in his Glagolitic Breviary from 1460 indicatedthe town of Salona nearby Dalmatian city of Split as the birthplace ofSS. Cyril and Methodius, who were in fact the brothers from Tes-saloniki. Moreover, these two apostles of the Slavs, according to thepriest Mavro, were descendents from Roman Emperor Diocletian,and Pope St. Gaius: V Dlmacii Soline grd. roistvo svetago Kurila ibrata ego Metudie. ot roda Doklicina csara. i svetago Ga papi.5

St. Jerome from Dalmatia was as well appropriated as a Slav and lateron exclusively as a Croat. Consequently, the Latin-language Bible,which was written by St. Jerome and used by all Catholic Slavs in Eu-rope, was recognized by Dalmatian Catholics as achievement of theSlavic Croat. Moreover, St. Jerome was unjustifiably proclaimed as aninventor of the oldest Slavic alphabet the Glagolitic one, named aswell as Jeromes script and later this alphabet became appropriatedby Croats as their own original and national alphabet that became

used and by other Slavonic peoples.As a result, the first written Slavic language (named by scholarsas Old Church Slavonic), and devised in fact by Constantine (Cyril)and Methodius in the middle of the 9th century,6became appropri-ated by Croats in the Middle Ages and almost immediately as Croa-tian national and indigenous literal language. Tis belief founded anideological doctrine in the later centuries for claiming that all people(i. e., Slavs) who used this language virtually belonged to Croatian

ethnic community. In the late medieval times following a populartradition about St. Jerome he was assumed as spiritual progenitorof Croatian people who translated Hebrew and Greek holy writings(sacre scripture) to both Latin and Slavonic languages.7Even theRoman Catholic Church accepted this popular opinion that St. Je-rome was founder of Slavonic literacy. It is clear from the letter bythe Pope Innocent IV (12341254) to Philip, the Bishop of NorthernDalmatian city of Senj: in Sclavonia est littera specialis, quam il-lius terrae clerici se habere a beato Jeronimo asserentes, eam observant

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in divinis officiis celebrandis.8 Te same Pope confirmed twice, in1248 and 1252, the usage of Jeromes script in the liturgy among

Catholics in the area of Northern Dalmatia.9Te Croats were grantedonce again with the right to use Jeronimska pismena (Jeromesscript) in 1754 by Pope Benedict XIV in his Ex pastorali munere. Inthis pastoral letter the Pope named Croats as Illyrians.10Te samealphabet, which according to the local South Slavic tradition origi-nated in Dalmatia, was used among Central European Slavs in theMiddle Ages too. Tus, King of Bohemia and Emperor of the HolyRoman Empire of German Nation, Carlo IV (13461378) noticed that

the church service in the monastery of Emmaus nearby Prague isserved in Slavic language according to translation by St. Jerome: obreverentiam et memoriam plorisissimi confessors Beati Jeronymi Stry-

doniensis Doctoris egregii et translatoris interpretisque eximii sacre

scripture de Ebraica in Latinam et Sclavonicam linguas.11However,there are today claims that St. Jerome was ethnic Serb, born in eth-nic Serb area in present-day Bosnia (in Bosansko Grahovo), speakingSerb language of Shtokavian dialect and that he was, likewise many

other Roman Catholic Shtokavian speakers, Croatized by the RomanCatholic church.12

Still at the turn of the 17th century some of the well-known Dal-matian publicists and scientists, like Dinko Zavorovi from ibenik/Sebenico (Domenico Zavoreo, 15401610), believed that the real in-

ventor of Glagolitic script was Slav St. Jerome from Dalmatia (Hi-eronymus Dalmatiae),13while others, like Faust Vrani as well fromibenik (Faustus Verantius, 15511617) were sure that brothers Cyriland Methodius invented Cyrillic letters but not Glagolitic ones. Tisopinion resulted in logical conclusion that all Slavonic peoples whoused either Glagolitic or Cyrillic alphabets in fact practiced Illyrianor Dalmatian or Croatian script. All of these three script-namesbecame synonyms for the national language and alphabet of the Cro-ats, i.e., Illyrians. As this language and alphabet was used among allSlavs, Croatian language and alphabet became ones of the mostused and important in the world.



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Te principal and most influential protagonist of this doctrinebecame already mentioned historian and philosopher Faust Vrani

who printed the book Dictionarium quinque nobilissimarum Europaelinguarum, Latinae, Italicae, Germanicae, Dalmatiae & Ungaricae(Dictionary of the five most nobles European languages, Latin, Ital-ian, German, Dalmatian & Hungarian) in Venice in 1595. He recog-nized that Illyrian, Croatian and Dalmatian names are acctu-ally the synonyms.14 According to him, Dalmatian language wasthe purest Slavonic dialect.15Tis ideology was followed and furtherdeveloped into the concept of Pan-Croatianism at the end of the

17th

century by Cratian nobleman of German origin, Pavao RitterVitezovi (16521713) who saw all Slavs as Slavonic-Croats who spokeSlavonic-Croatian language.16However, contrary to this Vitezovisclaim, today there are many researchers who claim that autochtho-nous Balkan people have been the Serbs.17

A Dominican from Dalmatian Island of Hvar, Vinko Pribojevi(the 15th/16th centuties), did the first written systematization of thedoctrine of Slavic origin in the Balkans and their kinship in his

speech in Latin language given for the local aristocracy in the city ofHvar in 1525. Tis apologetic speech of glorification of the Slavdomwas published in Latin in Venice in 1532 under the title De originesuccessibusque Slavorum (On Origins and history of the Slavs).Pribojevi suggested that all non-Hellenic well-known personalitiesfrom the Balkans in the Antiquity were of Slavic origin, as Mace-donians Philip, Alexander, Aristotle, twenty four Roman emperorsborn in the Balkans and St. Jerome (Hieronimus). Finally, accord-

ing to Pribojevi, three Dalmatian noble brothersCzech, Lech andRuswere the forefathers of the modern Czechs, Poles, and Russians.Moreover, Pribojevi during his three years period of living in Polandand traveling in other Slavic countries became convinced that all Sla-

vonic peoples spoke a single language. More precisely, according tohim, the Russians were speaking Dalmatian tongue, and the Slavicappellation was younger than Dalmatian, i.e., Illyrian name.18 Ac-cording to him, the mythical Illyruswas an ancestor of all Slavs. Tus,this famous Dalmatian humanistic and renaissance writer connected



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the history of the Slavs with the history of the ancient Romans andMacedonians sugesting that current Slavic history is continuation of

glorified history of Roman and Macedonian Empires. Te Pan-Slavicdoctrine of Pribojevi became more influential and known amongthe South Slavs and other European readers when his speech wastranslated into Italian and published in Venice in 1595.

FROM VINKO PRIBOJEVI TO JURAJ KRIANI

Tis Pribojevis thought was followed by many various South Slavic

writers among them the most important became the abbot of a Bene-dictine congregation, a historian from Ragusa (Dubrovnik), whosefamily came to this city-Republic from Kotor (present-day a Monte-negrin city), Mavro Orbin, Dalmatian Tucydides (Mauro Orbini,d. 1611 or 1614). Orbin wrote the first and most influential generalSlavic history published in Pesaro in 1601 under the title Il Regnodegli Slavi(Te Slavic Kingdom) based mainly on the old populartradition upon the origins of the Slavs. Te book was translated into

Russian by Sava Vladislavi who was a Serb retainer of the Russianemperor Peter the Great, and published in St. Petersburg in 1722.Orbini further developed an idea that all Slavs spoke a common lan-guage named as Illyrian (Lingua Illyrica) and that their nationallanguages were in fact only dialects of mutual Slavic inter-dialect(koine), which was called among Dalmatians and Ragusians simplyas na/naki (our) or slovinski (Slavic) language. Orbin acceptedthe way of thinking of various writers of medieval chronicles from

Poland, as well as of Pribojevi and Pope Pius II (14051464) that theancestors of the Czechs, Poles and Rus, i.e., the legendary brothersCzech, Lech and Rus, were actually natives of the Roman province ofIllyricum, which was called in Pribojevi-Orbinis times as Dalma-tia.19Te ancient notion that Dalmatia encompasses the main por-tion of the Balkan Peninsula was alive in Vitezovis time as well.For instance, a founder of Croatian critical historiography, Ivan Lui16041679, a native from Dalmatia, issued a map entitled Dalmatiapost Imperii declinationem in Croatiam, Serviam et Dalmatiam ipsam



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distancta (Dalmatia aer the fall of the Empire divided into Croa-tia, Serbia and Dalmatia proper) claiming that Western and Central

Balkans belonged to the province of Dalmatia.A Canon Juraj Rttkay (16121666) in his workMemoria regnum

et banorum regnorum Dalmatiae, Croatiae et Sclavoniae (Remem-brance of the kings and bans of the kingdoms of Dalmatia, Croatiaand Slavonia), printed in Zagreb in 1652, located the birthplace of thebrothers Czech, Lech and Rus in the Northwestern Croatia aroundthe Krapina region that is 50 km. far from Zagreb on the border withSlovenia. Both Orbini and Rttkay became familiar with personal ex-

periences upon Slavic ethnolinguistic kinship of several South Slavictravelers who visited Polish-Lithuanian Commonwealth and Muscovyin the 16th and 17th centuries like: Ragusian physician and bishopomo Nadal Budislavi (15451608) who lived several years in Kra-kow (Cracow/Krakw) and Aleksandar Komulovi from Split whowas working under direction of Pope Clement VIII on organization ofthe Pan-Slavic military action against the Ottoman urks for the saketo liberate the South Slavs and for that purpose he travelled to Polish-

Lithuanian Commonwealth and Muscovite Russia (15941598).20

A popular legend upon Slavic ethnic-linguistic kinship and com-mon origin in the Balkans that became systematized by Mavro Orbinhad a strong influence among the 17th-century South Slavic writers andpublic workers. Tus, the most prestigious and celebrated South Slavicauthor from Dubrovnik, Ivo (Divo) Gunduli (15891638), praised inhis poem Osman the Slavic victory of future Polish king and Lithuaniangrand duke, Wadysaw IV Vasa (Vladislovas IV Vaza, 16321648),over the urks in Chotin in 1621. Gunduli hoped that Wadyswsarmy will cross Danube and liberate all South Slavic population fromOttoman yoke. Finally, Gunduli sugested to the prince Wadysw tore-establish medieval Serbian Empire and to take a title of Serbian em-peror. Subsequently, Kingdom of Poland, Grand Duchy of Lithuaniaand Serbian Empire would be united by personal union in the name ofWadysw IV Vasa. Gunduli, like many others, followed the pattern ofPribojevi and Orbin that famous historical figures from the Balkans



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belonged to the family of the Slavs. For example, he called Alexanderthe Great of Macedonia as the Serb (Serbljanin).21

Te awareness of existence of a mutual spoken language of allSlavs inspired great number of South Slavic scholars in the 16 thand17th centuries to work on creation of a single South Slavic and Pan-Slavic litteral language taking as a model the local South Slavic, i.e.,Illyrian, dialects. Te most succesful in this matter was Jesuit BartolKai (15751650), from the Dalmatian Island of Pag who lived inDubrovnik as well, and who was working for many years as a mis-sionar among the South Slavs within the Ottoman Empire. He rec-

ognized that all Slavic subjects of the Ottomans spoke one languageand thus he chose a Shtokavian (tokavski) dialect spoken in Bosniaand Herzegovina as a model for his common South Slavic grammerpublished in 1604 in Rome under the headline Institutionum linguaeillyricae libri duo. Authore Bartholomeo Cassio Curictensi SocietatusIesu (Foundations of Illyrian language).22With much less successwas an attempt to create a single South Slavic inter-dialect by the lit-teral circle around Slovenian Protestant and reformer of Slovenian

language, Primo rubar (15081586), who called himself as Illyri-an patriot. Teir idea was to create a single South Slavic literal, i.e., Il-lyrian language, by combining all South Slavic dialects and Latin andCyrillic alphabets into a single South Slavic language and alphabet.23

Croatian Jesuit student and forefather of the 19thcentury Slavophiliaand Pan-Slavism,24Juraj Kriani (16181683) who devoted his life to bringtogether all Slavs predicting their glorified future succeeded finally to forma single Slavic inter-dialect, or mutual Slavonic literal language. Working

on Pan-Slavic ethnolinguistic unity of all six Slavic peoples (according toKriani, the Rus, Poles, Czechs, Bulgarians, Croats and Serbs) he chosethe speech of the Ozalj area in Western Croatia nearby Slovenia as a modelfor a single Slavic literal language. His opinion was that spoken language ofOzalj area was the purest and the closest to the original Pan-Slavic tonguein both grammar and accent. Te reason for such opinion came from thefact that the spoken language of this area had inter-dialectical character,i.e., was consisting of three the most spread South Slavic dialects: Shtoka-

vian, Kajkavian and Chakavian (tokavski, kajkavskiand akavski).25



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CONCLUSIONS

A development of the 19th century ideological concept of Pan-Sla-vism, historically was established by the Slavic writers originated inVenetian province of Dalmatia and Hungarian province of Croatia atthe time of the late Renaissance and early Baroque (i. e., from the endof the 15th century to the end of the 17thcentury).

Te literary works of that time by many of Dalmatias and Cro-atias Slavic writers had very strong and deep political connotation asthey were dealing with the ethnolinguistic aspect of Pan-Slavic unity,solidarity, kinship and reciprocity for the very political aim to libe-

rate all South Slavs from the foreign rule (Venetian, Habsburg andOttoman) with the help of only two free Slavic states at that time inEurope: Poland and Russia.

However, their writings established an ideological framework formaking both Pan-Slavic common national identity and a programof the united single national state of the South Slavs in the Balkans.Tis ethnolinguistic framework of Pan-Slavic, and especially SouthSlavic, national identity became in the 19thand the 20thcenturies the

cornerstone of national ideology of Yugoslavism and Pan-Slavismwhich ultimately led to the creation of Yugoslavia in 1918 and its re-creation in 1945.26

Te main aspect of the ideology of Pan-Slavism and Yugoslavismthat was developed in the literature and historical writings in Dal-matia and Croatia from 1477 to 1683 was based on the old domes-tic thought, tradition and certain European historical sources fromthe Middle Ages that all Slavs originated in the Balkans and that the

South Slavs are autochthonous inhabitants of the Balkan Peninsula.

ENDNOTES

1 About the western borders of Slavic extension in the early Middle Ages, see:Engel, J. (ed.). Groer Historischer Weltatlas. Zweiter Teil. Mittelalter. Mnchen,1979, p. 36.

2 (group of authors). , 1960, p. 224227.3 Hammond. Historical Atlas of the World. Maplewood, MCMLXXXIV, p. 3, 5;

Westermann. Groer Atlas zur Weltgeschichte. Braunschweig, 1985, p. 11,



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1415, 2223, 24; Fine, J. e Early Medieval Balkans. A Critical Survey fromthe Sixth to the Late Twelh Century. Ann Arbor, 1994, p. 2526. About ahomeland of the Indo-Europeans, see: Mallory, J., P. In Search of the Indo-Europeans. London, 1989; Gimbutas, M. Primary and Secondary Homelandof the Indo-Europeans //Journal of Indo-European Studies, 1985, No. 13,p. 185202.

4 Franievi, M. Povijest hrvatske renesansne knjievnosti. Zagreb, 1983,p. 310313; Banac, I. Hrvatsko jezino pitanje. Zagreb, 1991, p. 29; adin, C. ElioLampridio Cerva // Rivista Dalmatica, 1903, vol. 3, No. 6, p. 265278.

5 Panteli, M. Glagoljski brevijar popa Mavra iz godine 1460 // Slovo, XVXVI,1965, p. 94149; Banac, I. Op. cit., 1991, p. 9.

6 Fine, J. Op. cit., p. 302.

7 tefani, V. isuu i sto godina od moravske misije // Slovo, XIII, 1963, p. 3436.8 Jeli, L. (ed.). Fontes Historici Liturgiae Glagolito-Romanae a XII ad XIXsaeculum, saec. XIII. Krk, 1906, p. 9.

9 Ibid., p. 910.10 Ibid., p. 3940.11 Ibid., p. 5.12 , . , -. , 2003.13 tefani, V. isuu i sto godina od moravske misije // Slovo, XIII, 1963, p. 3839.14 Verantius, F. Dictionarium quinque nobilissimarum Europae linguarum,

Latinae, Italicae, Germanicae, Dalmatiae & Ungaricae. Venice, 1595;

Vrani, F. Rjenik pet najuglednijih evropskih jezika. Zagreb, 1971; Banac, I.Op. cit., p. 31; Franievi, M. Povijest hrvatske renesansne knjievnosti. Zagreb,1983, p. 675; Cronia, A. Contributto alle lessicografia del Dictionarum quinquenobilissimaram Europae linguarum di Fausto Veranzio // Ricerche slavistiche,1953, vol. 2; Dukat, V. Rjenik Fausta Vrania // Rad JAZU, 1925, vol. 231,p. 102136.

15 Banac, I. Op. cit., p. 39.16 Ritter, P., E. Anagrammaton, sive Laurus auxiliatoribus Ungariae liber

secundus. Vienna, 1689; Ritter, P., E. Kronika, Aliti szpomen vsega szvieta vikov.Zagreb, 1696; Vitezovi, P., R. Croatia rediviva: Regnante Leopoldo MagnoCaesare. Zagreb, 1700.

17 , ., .; , ., .; , ., . . , 2009; , . . ,2011.

18 Pribojevi, V. De origine successibusque Slavorum. Zagreb, 1951, p. 6570; (group of authors). Op. cit., p. 224; Boi, I.;irkovi, S.; Ekmei, M.; Dedijer, V. Istorija Jugoslavije. Beograd, 1973,p. 129; Schmaus, A. Vicentius Priboevius, ein Vorlufer des Panslavismus //Jahrbcher fr Geschichte Osteuropas, 1953, 1, p. 243254; Gortan, V. igorii Pribojevi // Filologija, 1958, No. 2, p. 149152; Barii, F. Vizantijski izvori



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u dalmatinskoj istoriografiji XVI i XVII veka // Zbornik radova Vizantolokoginstituta, 1961, No. 7, p. 227257.

19 Orbini, M. Il Regno degli Slavi. Pesaro, 1601; Orbin, M. Kraljevstvo Slovena.Beograd, 1968, p. 1162; Radoji, N. Srpska istorija Mavra Orbinija. Beograd,1950, p. 8082; Mati, . Bajraktarijev prijevod Orbinijeva Il regno degliSlavi // Historijski zbornik, 1950, vol. 3, No. 14, p. 193197; (group of authors). Op. cit., p. 227.

20 Reetar, M. oma Nadal Budislavi i njegov Collegium Ortodoxum uDubrovniku // Rad JAZU, 1915, No. 206, p. 136141; Gluck, W. oma NadaliBudislavi // Pregled, 1939, vol. 15, No. 183184, p. 150154; Bazala, V. StricGrgur i neak oma Budislavi // Republika, 1954, vol. 10, No. 23, p. 255259;Kolendi, A. est latinskih knjiica tampanih u Krakovu u ast Dubrovaninaome Natalisa Budislavia // Zbornik istorije knjievnosti, SANU, 1962, No. 3,p. 211240; ic, N. Hrvatske knjiice Aleksandra Komulovia.Vrela i prinosi,1935, No. 5, p. 162181; Vanino, M. O. Aleksandru Komuloviu // Napredak,kalendar, 1936, No. 26, p. 4054; tefani, V. Bellarmino-KomulovievKranski nauk // Vrela i prinosi, 1938, No. 8, p. 150; , . . , 1993, p. 436.

21 (group of authors). Op. cit., p. 227228;Samardi, R. Veliki vek Dubrovnika. Beograd, 1983, p. 94; Boi, I.; irkovi,S.; Ekmei, M.; Dedijer, V. Op. cit., p. 193; , . Op. cit., p. 436.

22 Cassio, B. Institutionum linguae illyricae libri duo.Authore Bartholomeo CassioCurictensi Societatus Iesu. Rome, 1604; Kai, B. Izabrana tiva. Zagreb, 1997,p. 1575; repel, M. Latinski izvor i ocjena Kaieve gramatike // Rad JAZU,1890, No. 102, p. 172201; Stojkovi, M. Karakteristika ivota i djelovanja BartulaKaia iz Paga // Nastavni vjesnik, 1913/1914, vol. 22, No. 1, p. 19; Stojkovi,M. Bartuo Kai Paanin // Rad JAZU, 1919, No. 220, p. 170263; Laszowski,E. Putovanje Bartula Kaia po Srijemu g. 16121618 // Hrvatski list, 1923,vol. 4, No. 264, p. 2; Vanino, M. Bartul Kai i knjievni mu rad // Napredak,kalendar, 1934, No. 23, p. 123127; Vanino, M. Autobiografija Bartula Kaia //Gradja, 1940, No. 15, p. 1144; Cronia, A. Contributo alla grammatologiaserbo-croata // Ricerche slavistiche, 1952, No. 1, p. 2237; Gabri-Bagari, D.Institutiones linguae illyricae Bartola Kaia i tenje ka standardizaciji jezika //Knjievni jezik, 1976, No. 12, p. 5568; Gabri-Bagari, D.Jezik Bartola Kaia.Sarajevo, 1984.

23 Boi, I.; irkovi, S.; Ekmei, M.; Dedijer, V. Op. cit., p. 124134.24 Wandycz, P. Laisvs kaina. Vidurio Ryt Europos istorija nuo vidurami iki

dabarties. Vilnius, 1997, p. 86.25 Kriani, J. Gramatino izkaznje ob Rskom jezku. Moscow, 1859, p. iii

iv; Golub, I. Juraj Kriani, Hrvat iz Ozalja-Georgius Krisanich Croata-iliKrianieva ukorjenjenost u zaviaju // Kaj, asopis za kulturu, 1976, No. 912,p. 100103; murlo, E. J. Juraj Kriani: Panslavista o missionario // Rivistadi letteratura, arte, storia, 1926, vol. 1, p. 34; murlo, E., J. From Kriani



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to the Slavophils // Slavonic Review, 1927, vol. 6, No. 17, p. 321325; eak,S. Naglasci Jurja Kriania i dananji naglasni odnosi na podruju Ribnika,Ozalja Dubovca // Filologija, 1996, No. p. 8594.

26 On the process of creation of the first Yugoslavia in 1918, see: ,. : (14921992). , 2010, p. 342372; Sotirovi, B. V. Creation of the FirstYugoslavia: How the Kingdom of Serbs, Croats and Slovenes was Established in1918. Saarbrcken, 2012.

SANTRAUKA

ETNOLINGVISTINIO PANSLAVIZMO GIMININGUMO IR SVEIKOS IDJADALMATIJOJE IR KROATIJOJE 14771683 m.

Reikminiai odiai:panslavizmas, pankroatizmas, slavikasis solidarumas, jugoslaviz-mas, Dalmatija, Balkanai, piet slav etnolingvistin tapatyb, piet slav nacionaliz-mas.

Straipsnyje aptariamos ideologins panslavizmo svokos, sukurtos Dalma-tijos ir Kroatijos raytoj vlyvojo renesanso ir ankstyvojo baroko laikotar-piu (XV a. pabaigojeXVII a. pabaigoje), raidos tyrinjimai ir aikinimas.Literatriniuose daugelio to meto Dalmatijos ir Kroatijos raytoj veika-

luose svarstomas etnolingvistinis panslavizmo vieningumo, solidarumo,giminingumo ir sveikos aspektas. J tekstuose idstyta ideologin pan-slavizmo bendrajai nacionalinei tapatybei koncepcija ir programa bendrainacionalinei piet slav valstybei Balkanuose sukurti. i panslavistin,ypa piet slav, tautins tapatybs schema tapo kertiniu XIX ir XX a. na-cionalins ideologijos jugoslavizmo ir panslavizmo akmeniu, ir tai galiau-siai atved prie Jugoslavijos sukrimo 1918 m. ir jos pertvarkymo 1945 m.Pagrindinis panslavizmo ir jugoslavizmo ideologijos aspektas, pltojamasliteratroje ir istoriniuose veikaluose Dalmatijoje ir Kroatijoje nuo 1477 iki

1683 m., buvo pagrstas senuoju vietiniu mstymu ir tradicija, kad slavaikilo i Balkan ir kad piet slavai yra autochtoniniai pusiasalio gyventojai.



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APPENDICIES

Ethnographic map of the Yugoslavs submitted to the Paris Peace Conference in1919 by the representatives of the newly proclaimed Kingdom of Serbs, Croats and

Slovenes on December 1st, 1918 with a requirement that all ethnographic Yugoslav

territories have to join a new state

A flag with the coat of arms of the new Yugoslav state between two world wars. Te

flag was a 19th century Pan-Slavic standard(blue-white-red tricolor). Te coat of

arms was composed by the Serb, Croat and Slovene national-historical insignias


sotirovic 2014 article upon slavic reciprocity in dalmatia and croatia 1477-1683

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