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THE FEUDAL CEREMONY of COLOMEEA/KOŁOMYJA (SEPTEMBER 12Th 1485)

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THE FEUDAL CEREMONY of COLOMEEA/KOŁOMYJA (SEPTEMBER 12Th 1485) Cercetări Istorice (serie nouă), XXXIII, IAŞI, 2014, p. 57-78 THE FEUDAL CEREMONY OF COLOMEEA/KOŁOMYJA (SEPTEMBER 12th 1485). NOTES ON THE MOLDAVIAN HERALDRY AND VEXILLOLOGY DURING THE REIGN OF PRINCE STEPHEN THE GREAT∗ Tudor-Radu TIRON1, Lucian-Valeriu LEFTER2 Cuvinte cheie: Ştefan cel Mare, omagiul de la Colomeea/Kołomyja, heraldica, vexilologie, relaţii moldo-polone Keywords: Stephen the Great, homage of Colomeea/Kołomyja, heraldry, vexillology, Moldavian and Polish relationship The purpose of this study is to put unveil several features of the ceremonial usage of flags and coats of arms in the Moldavian court practice of the late 15th century, in the light of several written and illustrated foreign sources of the period. Moldavia’s foundation was closely related to the military expeditions of the Hungarian Crown to the East and the battles with the Tartars from the Golden Horde. One of these actions, led by Andrew Lackffy, count of the Szeklers, who crossed the mountains in 1345, had a significant role in the history of Moldavia. After the victory over the Tartars in 1347, a “march” was created in the East of the Carpathians, for the defense of the ∗ Lecture given, under the name “The Moldavian Heraldry and Vexillology during the Reign of Prince Stephen the Great”, at the Second Conference on Heraldry and Vexillology / II Konferencja IHW o Heraldyce i Weksylologii, Instytut Heraldyczno- Weksylologiczny, Ciesyzn, Poland, 4-6 September 2014. 1 Presidential Administration, Bucharest. 2 County Center for Preservation and Promotion of the Traditional Culture, Vaslui. www.cimec.ro / www.palatulculturii.ro Tudor-Radu TIRON, Lucian-Valeriu LEFTER 58 Kingdom of Hungary, the entity being placed under the rule of Dragoş, a Romanian voivode from Maramureş. Another significant moment in Moldavia’s early history was the rebellion of Bogdan, voivode of the Romanians of Maramureş, against the Hungarian king Louis. Accompanied by his soldiers, in 1363 he crossed the mountains to the East and banished Sas, son of Dragoş, then the ruler of the realm; thus was founded the Moldavian dynasty, the Bogdans. On May 6th , 1387, the land formally became a vassal to the Polish Crown3, the moment being regarded as the “…very first integration of the Moldavian principality into the family of European states and sovereigns…”4. * Despite the fact that the direct mentions were very limited, it has been concluded that the symbolical moments connected with the accession to the throne of a Romanian prince were all inherited from the practice of the Byzantine court, as a strong proof that the Romanian principalities continued the “imperial idea”. The ceremonies consisted in three parts: the formal election, “in open field” (having a double feature: popular and military), the anointment and the coronation in the church, with a special “reign oration” (molitva de domnie) and other rites closely following the Byzantine tradition, and finally the acceptance of the “flag of the realm”, offered by the boyars5. Two 16th century anonymous chronicles, as well as the so-called chronicle of Grigore Ureche, were referring to the accession to power of Stephen the Great attesting this practice: “…So (the boyars, A/N) all together raised him as lord and metropolitan Theoctist anointed him for ruling. And Stephan voivode took the flag of the Land of Moldavia from there (the election place, A/N) and went to the throne (-place, A/N) of Suceava…”. We should also notice that the word “scepter” (schiptru) was then used as an alternative one for flag, other texts of the period giving it 3 M. Costăchescu, Documentele moldoveneşti înainte de Ştefan cel Mare, II, Iaşi, 1932, doc. 162, p. 599-603. 4 Şt. S. Gorovei, M. M. Székely, «Princeps omni laude maior». O istorie a lui Ştefan cel Mare, Sfânta Mănăstire Putna, 2005, p. 27. 5 C. Nicolescu, Le couronnement – «încoronaţia». Contribution à l’histoire du ceremonial roumain, in RÉSEE, XIV, 1976, p. 656-657. www.cimec.ro / www.palatulculturii.ro THE FEUDAL CEREMONY OF COLOMEEA/KOŁOMYJA 59 the same meaning6 (the word was coming from the Greek σχήπτρον, that is to say “stick”, while the word “flag”, “steag” in Romanian, was used in connection with a military unit thus referred. Anyway, this alternative use is largely attested by the other Romanian medieval sources)7. Therefore, “scepter” and “flag” were referring the same object (that is to say the flag, having its well-known meaning). On the other hand, we can reasonably suppose that two different-like objects, a scepter and a flag, were simultaneously used for a prince’s consecration, each having a symbolical meaning. As a part of the spiritual ceremony of accession to power, the oration given by the metropolitan was asking Lord to “Give in his right hand (of the new prince, A/N) the scepter of salvation”8. Closely following several biblical excerpts9, in which the scepter was also taken with the meaning of staff or rod10, this formula not excluding the possible consecration of a Moldavian prince with a flag11, as a much more visible, yet the paramount symbol of monarchic power12. Even during the Ottoman rule, when the election of a prince “in open field” was discarded and other details were limited to the essential (such replacing the crown with a 6 L.-V. Lefter, 12 aprilie 1457: o problema de logică istorică, in CercIst S. N., XXI- XXIII/2002-2004, p. 299-300. 7 M. Romanescu, Despre schiptru, in RIR, XVI, III, 1946, p. 288-294. 8 P. Mihail, I. Caproşu, Despre ceremonialul domnesc, in AIIAI, VII, 1971, p. 398. 9 “Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom” (Hebrews 1:8): “The Lord will extend your mighty scepter from Zion, saying, «Rule in the midst of your enemies!»” (Psalm 110:2) etc. 10 “The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongs shall come and the obedience of the nations shall be his” (Genesis 49:10); “The Lord has broken the rod of the wicked, the scepter of the rulers” (Isaiah 14:5). 11 C. Rezachevici, A fost Ştefan cel Mare „ales” domn în aprilie 1457? Un vechi „scenariu istoric”: de la „tradiţia” imaginară la realitate, in Ştefan cel Mare şi Sfânt. Portret în istorie, Sfânta Mănăstire Putna, 2003, p. 331-332. 12 C. Nicolescu, Les insignes du pouvoir. Contribution à l’histoire du cérémonial de cour roumain, in RÉSEE, XV, 1977, p. 234-235. www.cimec.ro / www.palatulculturii.ro Tudor-Radu TIRON, Lucian-Valeriu LEFTER 60 decorated fur cap, or cuca), they used to say that the prince received the steagul domniei (= flag of reign)13. Even if some authors are now discarding the image of a Romanian prince sitting upon his throne, wearing a crown and holding in his hand a flag14, in reality this pose was inherited from the iconography of the Eastern Roman emperors, where the labarum had the meaning of the permanent triumph over the evil15. The direct association between the flag and the sovereign also resulted from the iconography of the medieval rulers of the region, as attested by one of the gravures which adorn Johannes de Thurocz’s work Chronica Hungarorum (1488), depicting Attila, king of the Huns, with the features of a 15th century monarch (Fig. 2)16. Thus, the flag belonged to a series of “signs of power” (lat. insignia potestatis), together with the crown, the sword, the mantle, the cross, the mace etc.17. The older image of the Moldavian flag results from a woodcut reproduced several times in the above-mentioned Chronica Hungarorum, illustrating a fight between the Hungarian and the Moldavian armies, presumably during king Matthias Corvinus’s invasion of Moldavia in 1467: it is about a pennon, charged with an aurochs head (Fig. 3/a-b)18. Fortunately, a hand-colored copy of this incunable (belonging to the Corvina collection and now preserved in Széchényi National Library of Budapest), also gives the chromatics of this flag (Fig. 4). The same aurochs appeared to have been used on blue, red, yet greenish flags during the time of Stephen the Great19, one explanation offered for all these variants being 13 D. Simonescu, Literatura românească de ceremonial: Condica lui Gheorgachi, 1762, Bucureşti, 1939, p. 78. 14 Şt. S. Gorovei, Muşatinii, Bucureşti, 1976, p. 20. 15 A. Grabar, L’Empereur dans l’art byzantin. Recherches sur l’art officiel de l’Empire d’Orient, Paris, 1936, p. 32-34. 16 Joannes de Thwrocz, Chronica Hungarorum, Augsburg, 1488, f. b. 4r. 17 C. Nicolescu, op. cit., 1977, p. 234. 18 C. I. Karadja, Despre ediţiile din 1488 ale cronicei lui Iohannes de Thurocz, in AARMSI, III, XVI, 3, p. 35-43. 19 T.-R. Tiron, Steagurile heraldice ale lui Ştefan cel Mare. Certitudini şi ipoteze în lumina informaţiilor mai vechi sau mai noi, in AP, VIII, 2012, 1, p. 71-72, 77, fig. 13-17. www.cimec.ro / www.palatulculturii.ro THE FEUDAL CEREMONY OF COLOMEEA/KOŁOMYJA 61 the necessity to have different, however related flags for the military units acting in the battlefield20. Retaining the conclusion that the Moldavian heraldic flags of the period were decorated with the aurochs head (in different chromatic combinations), we should now focus on the ceremonial use of the object. The only 15th century preserved mentions on the subject are connected with the strong Moldavian and Polish relationship: no less than 43 acts of allegiance, defensive treaties, commercial ones etc. were concluded with the Kingdom of Poland by the princes of Moldavia, from the earliest mention up to Stephen the Great21. All these documents were conceived and authenticated according to the usages of the Moldavian chancellery.
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