The book "Battle for Illyricum" is the second, largely supplemented and revised edition of the book "The Roman Wolf and the Illyrian Serpent, Last Fight ". Basic theme of the book “Battle of Illyricum” is Great Illyrian Uprising or Last Roman – Illyrian war which lasted from 6 AD till 9 AD. This “the greatest Roman war since Punic wars” is very poorly known and represented in modern historiography and public. Three and a half years of the Great Illyrian Uprising represented for Illyrian lands and peoples a final break with prehistoric and protohistoric periods and entry into the historical era. The ultimate cause of the uprising was economic exploitation of the province of Illyricum, with consequence that aboriginal population in Illyricum became more and more poorer. In the spring 6 AD, Augustus issued order for mobilization of many young man from Illyrian nations in auxiliary units. But, instead to go in war against germano-celtic kingdom of Marcomania, these units rebelled (somewhere in Central Bosnia) against their roman officers. After first flames of uprising, rebels created Rebel Alliance which united almost all aboriginal nations in Illyricum south of river Sava. On the top of Rebel Alliance were two man (as political leaders and military chiefs) with name Bato, one from nation Daesitiates (near modern Sarajevo) and one from nation Breucos (southeastern Pannonia). During 6 AD and first half of 7 AD Rebel Alliance liberated and controlled area from borders of Italia to borders of Macedonia. Augustus sent almost 190 000 legionary, auxiliary, veterans and allied troops under command of his stepson Tiberius against Rebel Alliance. After two and half years of terrible and devastating war, Bato the Breuk betrayed Rebel Alliance, and with some of Pannonian forces surrendered to Tiberius on river Bosnia (3rd August 8 AD). Bato the Daesitiat and the rest of Rebel Alliance managed to defeat traitors and capture Bato the Breuk. After the trial, the assembly of the Rebel Alliance has passed the death penalty for Bato the Breuk. Romans and their allies continued war against Rebel Alliance for one year with bloody battles and offensive. In middle September 9 AD, Bato the Daesitiates surrendered himself and rest of rebels to Tiberius. War was over and Illyricum returned to Empire.

According to Giddens, the modern self is bewildered by the growing variety of possible identities on offer. In the transitional period Balkan countries are currently facing, we can observe a dynamic interplay of traditional and new identities. Traditional identities on one hand change under the pressure of new ones, and on the other put up certain resistance to possible changes. In this paper the authors present a comparative analysis of identification and identities in Serbia, Bulgaria and Macedonia, based on the findings of empirical research. By establishing similarities and differences between identity dynamics in these countries, it becomes possible to account for identity trends in them. In a separate section, family value orientations are examined as cultural frames of reference of identity constructions. Their analytical deconstruction is accomplished through the prism of relatively structured gender relations and a particular, " desired " pattern of family values....

Le agiografie di Girolamo risalgono agli stessi inizi del monachesimo cristiano e nel Medioevo facevano parte costitutiva delle raccolte agiografiche popolari di Vitae Patrum. La Leggenda breviare di Ilarione, così come le leggende glagolitiche di san Paolo di Tebe, confermano che le Vitae monastiche geronimiane erano ben presenti nella composizione glagolitica della letteratura medievale croata. I personaggi eremitici di Paolo di Tebe e l’abate Ilarione servono da ispirazione anche ai successivi scrittori ecclesiali croati e agiografi, quali Marko Marulić, Franjo Glavinić, Hilarion Gašparoti. Queste vite di monaci di Girolamo, le “perle” dell’agiografia cristiana, volentieri lette, spesso trascritte ed elaborate, hanno influenzato lo sviluppo della letteratura agiografica croata e fin dal Medioevo costituiscono una parte molto importante della cultura letteraria e spirituale croata. Nei diciassette breviari glagolitici dal secolo XIV al 1561, contenenti il Proprium sanctorum per il mese di ottobre nella festa di sant’Ilarione, si trova l’ufficio con le lezioni dalle leggende di Ilarione di Girolamo (Bibliotheca Hagiographica Latina, 3879). La figura eremitica di Ilarione e la sua dedizione monastica, è citata da Marko Marulić in vari punti nella sua famosa opera De institutione bene vivendi per exempla sanctorum (1508) e le citazioni dalla biografia di Ilarione sono state usate nelle voci del Repertorio morale-didattico Le elaborazioni speciali della biografia di Ilarione nelle opere dei grandi agiografi croati: Franjo Glavinić ha inserito la biografia di Ilarione in Cvit svetih (1a edizione, Venezia, 1628), e il paolino Hilarion Gašparoti nel libro 4o dell’agiografia Cvet sveteh ili Živlenje i čini svecev (Graz, 1761).

This paper analyzes the Preslavisms in the text of Kopitar’s Gospel, a Bosnian Church Slavonic manuscript from the second half of the 14th century. The sporadic presence of the lexicon from the second redaction of the Slavonic translation of the Gospel (T2) in Kopitar’s manuscript raised the important question of the origin of the younger template used by the scribe of this codex. The comparative analysis showed that, in addition to the main template belonging to the tradition of the first redaction (T1), the scribe also used a control template with an updated Jurjevsko-Mstislav type vocabulary. The control template is close to the textual tradition of the second editorial board, whose testimonies are found in numerous East Slavic and South Slavic manuscripts.