Listy wysokiego dygnitarza bizantyńskiego Teodora Dafnopata, wysłane do bułgarskiego cara Symeona (893–927; zm. 27 V 927) w imieniu cesarza bizantyńskiego Romana I Lekapena (920–944; zm. 29 VI 948), są dobrze znane. Zostały napisane w końcowej fazie długiej wojny bizantyńsko-bułgarskiej w latach 913–927. Korespondencja Daphnopatesa wywołała i prawdopodobnie nadal będzie inspirować poważną działalność badawczą. Trudno się temu dziwić biorąc pod uwagę fakt, że listy dotyczyły niektórych aspektów bizantyńskiej ideologii i koncepcji politycznych, a także roszczeń bułgarskich z początku X w. Niniejszy artykuł koncentruje się na informacjach dotyczących bizantyńskiej ludności cywilnej i jej losów pod presją nacierających wojsk wroga. Zwrócono uwagę na ich schwytanie i porwanie. Główny nacisk kładziony jest na często pomijane lub jawnie zaniedbywane informacje, które Daphnopathes przekazuje w kwestii zniewolenia, handlu niewolnikami oraz wysiłków władz bizantyńskich, by sprowadzić przynajmniej część poddanych z powrotem do Cesarstwa poprzez znaną praktykę wymiany jeńców wojennych.
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The letters written by Theodore Daphnopates, a high Byzantine dignitary, and sent to Bulgarian Tsar Symeon (r. 893–927; d. May 27, 927) on behalf of the Byzantine Emperor Romanos I Lekapenos (r. 920–944; d. June 29, 948) in the final phase of the prolonged Byzantine-Bulgarian war of 913–927, are well known. Daphnopates’ correspondence has encouraged, and will probably continue to encourage, research activity due to its focus on both the aspects of Byzantine political ideology and concepts, and on the Bulgarian claims in the early 10th century. This text focuses on information concerning Byzantine civilians and their fate under the pressure of advancing enemy troops. Attention is paid to their capture and abduction. The main focus of this article is on the often overlooked or overtly neglected statements that Daphnopathes offers on enslavement, slave trafficking, and the efforts of the Byzantine authorities to bring at least some of their subjects back to the Empire through the familiar practice of exchanging prisoners of war.
The Old Bulgarian hagiographical collection of miracle stories, named A Tale of the Iron Cross, is relatively well known among the scholars, but a sufficient number of its details still has not been studied properly. In fact, such a peculiarity seems somehow strange, especially if we take into consideration that the mixture of translated and original strata in the present Tale’s version does not hinder its significance as a valuable primary source of historical information. There can be no doubt that the religious aspect in the hagiographical collection in question is the leading one in the foreground. On the other hand, however, the records of the daily life activities should not be underestimated either. Their presence within the frames of the Tale helps a lot in the scholars’ attempts to reconstruct the knowledge, skills, habits or principles of social behaviour in the Bulgarian society in the late 9th – early 10th century.
When scholars’ efforts are focused on the ethnic, religious and social diversity in certain parts of the Byzantine commonwealth during the middle ages, the hagiographic literature stands out as a key primary source. One such source is a voluminous early tenth-century collection of miracle stories titled A Tale of the Iron Cross. Its essential role when trying to uncover data, specific information and truths about Bulgaria’s medieval past is undeniable. A number of highly informative records have been found and are well-preserved within the covers of this impressive literary work. Many of them have been used repeatedly in various scholars’ academic initiatives and undertakings. However, other Tale’s records, regardless of their unique peculiarities and immeasurable contemporary information, still remain outside of the main research work when it comes to the subject matter of captivity and warfare.
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