History 2

Desarrollo cultural de los mayas by Evon Z.; L. Alberto Ruz (eds.) Vogt

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By Evon Z.; L. Alberto Ruz (eds.) Vogt

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289–292. , 294–297. , 294–297. Unlike Bretholz, Pekař regarded this text as another “excerpt” from the Legenda Christiani. , 298–299. , 299. But Bretholz did not accept Pekař’s conclusions, criticized his edition and also his exaggerated polemic viewpoints, see Bretholz, “Zur Lösung der Christianfrage,” 12–24. “ our oldest chronicle ” 45 It is not at all clear how much Pekař believed in his final victory. At any rate, he seems to have contemplated the idea of writing a monograph in a foreign language, which would enable scholars not reading Czech to familiarize themselves with his theory.

28 Pekař believed that the most significant evidence that Cosmas of Prague must have known the Legenda Christiani was found in the passage about the wall between Podiven’s and his master’s grave, since Cosmas of Prague also says that Podiven’s relics had to be relocated due to the reconstruction of St. 31 Pekař’s conclusion was that the prologue of the legend may be trusted and that the legend was a late tenth-century authenthic source despite the language, realia or positions of the legend captured in the scheme of the various legends of Wenceslas and Ludmila and those of Cyril and Methodius as well.

267–269. , 269–271. , 271–274. , 275–277) that Bretholz did not refer to his argument concerning Podiven. As a matter of fact, pointing to lack of reference was a favourite aspect of Pekař’s criticism. , 274. Using Bernhaim’s authority, especially against German scholars, was another of Pekař’s favourite tactics. 44 CHAPTER 3 brother of Boleslav II, who is mentioned in the the legends of St Adalbert and in the Chronicle of Cosmas of Prague. Pekař did not believe that the relationship between the Chronicle of Cosmas of Prague and the Legenda Christiani was of any particular significance for proving the authenticity of the latter.

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