Kamnik

Gradivo je zaradi obsežnosti razdeljeno v dva dela. V prvem delu predstavljamo življenje od rojstva do smrti enega od najpomembnejših Slovencev in vojaških oseb po prvi svetovni vojni. Predstavljamo ljudi, ki so oblikovali njegovo osebnost, v kateri sta združeni umetniška milina in vojaška ostrina. Okoliščine po prvi svetovi vojni in razpadu Avstro -Ogrske so mu omogočile, da je izbojeval temelje državnosti bodoče države Slovencev, za katere so velesile takrat prvič slišale. Izjemna inteligenca, daljnovidnost, pogum in strateške vojaške sposobnosti so mu omogočili, da je dosegel mnoge cilje, čeprav je pri tem premagoval zunanje ovire in ovire v mladih političnih tvorbah.
V drugem delu predstavljamo Rudolfa Maistra pri mehkem bojevanju na področju kulture in v luči sodobnih vrednot in turbulenc. Bil je tudi pesnik in talentiran za slikanje ter bibliofil. Vključil se je v kulturno življenje v Mariboru. Na področju mehkega bojevanja za slovenstvo in Slovenijo ima zasluge tudi za jezik in za razvoj slovenske kulture. Rojstni kraj Kamnik ga je prepoznal kot svojega pomembnega rojaka, zato predstavljamo manifestacije njemu v čast. Na področju njegovega bojevanja pa so se med mejniki, ki so ga predstavljale vojne in osamosvajanje Slovenije, pojavili pomisleku o pomenu in smislu njegovih prizadevanj. Največ jih je okoli njegove mitizacije in kulta osebnosti, s katerim konkurira drugim zmagovalcem. Tudi če mu to odštejemo od zaslug, pa je njegov prispevek izjemen, zgodovinski in vreden spomina in časti.

V članku prikazujemo časovno zaporedje in razvoj dogodkov, ki so pomembno vplivali na razvoj mesta Kamnik (današnja Slovenija) po tem, ko je cesar Karel VI mestu podelil privilegije za uživanje zemlje v okolici mesta. To so bili predvsem gozdovi in nekaj polj. Tako podeljevanje je bilo v primeru Kamnika in drugih mest namenjeno kot pomoč meščanom, ki so lahko izkoriščali nikogaršnjo zemljo za preživetje in vzdrževanje mesta. Danes je to po mnenju sociologov posebnost, saj so se podeljene pravice skozi čas transformirale v zasebno lastnino, na njej pa je zgrajena tudi močna meščanska zavest. Meščani jo branijo, zagovarjajo, zahtevajo vračilo lastnine in na tak način vplivajo na sedanji razvoj mesta in občine. S gradivom, v katerem so podatki, dokumenti in ilustracije, želimo predstaviti dejstva, saj se razblinjajo in deformirajo v novo ustvarjene "resnice". Meščani, nekdanji upravičenci, so po Zakonu o gospodarskih družbah organizirani v agrarno skupnost MeščansKa korporacija..

Na prosojnicah z dokumenti, slikami in besedob predstavljamo tri sodobnike, ki so v 19. stoletju postavili temelje industriji, prometu, kulturi in političnemu razvoju Kamnika z okolico. Kecel in Samec sta bila župana, Prašnikar pa gospodarstvenik in gradbenik evropskega formata. Gradil je Južno železnico, v Kamniku postavil zdravilišče Kurhaus in več pomembnih stavb. Ko so ti trije meščani umrli, je propadlo njihovo gospodarstvo, ostali pa so temelji, na katerih Kamnik gradi še danes.

Na prosojnicah najprej predstavljamo Jurija Humarja in njegove sorodnike ter njegov zgodnji razvoj kot zdravilca. V drugi polovici 19. stroletja je razvijal homeopatsko zdravljenje, posnemal Messmerjev magnetizem in hipnozo. Kljub težavam s posvetnimi in cerkvenimi oblastmi je v drugi polovici 19. stoletja veljal za uspešnega zdravilca in se je v predstavah ljudi postopoma razvil v legendarno osebo kot čudodelnik. S sestavo univerzalnega jezika se je uvrstil med pasigrafe.

Gradivo je časovna preglednica dogodkov povezanih z Veliko planino, planoto, ki je del Kamniških alp nad mestom Kamnik. Planota je bila naseljena vsaj 3000 let, v zadnjem tisočletju je imela zaradi pašništva različne živine tudi gospodarski pomen. V zadnjih 200 letih pa se je razvilo tudi sirarstvo, rudarstvo in zadnje čase tudi turizem. Navajamo tako pomembne dogodke iz življenja planine, kot druge, ki jih ilustrirajo n.pr. vreme, nesreče, favno in floro ter kraško okolje. Popis dogodkov je popoln vir podatkov za nadaljnje raziskovalce Velike planine ter za razumevanje njene preteklosti in prihodnosti.

Na prosojnicah predstavljamo zapise, slike in dokumente o v Kamniku rojeni deklici, Valeriji Heybal. ki se je z uporništvom in velikim talentom razvila v eno največjih evropskih dramskih sopranistk. Številni udarci so jo kljub gostovanjem na slavnih opernih odrih ob koncu življenja povsem zlomili, kot pevka pa je potonila v pozabo.

Na prosojnicah prikazujemo povezanost  slovenskega pesnika Franceta Prešerna s pomembnimi ljudmi iz slovenskega mesta Kamnik. Nekateri Kamničani so pesnika spodbujali, o njem pripovedovali, se vpletali v njegovo življenje ali pa pesnik v njihovo. Omenjamo kamniške slikarje, ki so pesnika upodabljali in zlasti njegovo muzo Jerico Podboj. Omenjamo tudi mamo zbiralca starin Sadnikarja, Johano Wollmuth, šolnika Janeza Šlakarja, utopičnega socialista Andreja Smolnikarja, gospodarstvenika Davida Moulinejja in sorodnika - župana Smolnikarja

10. THE DEER

The deer is an animal diffused in the european woods. In spring the horns of the deer become red and for the ancient people these symbolized the rays of the sun. The deer was probably revered already in the paleolitic. In ancient Greece the deer was represented together with the goddess Artemid. Ancient people were convinced that the deer was hostile of the snakes and that it chased them. Since the beginnings Christianity assumed as really the symbol of the deer. This was made on the base of the second verse of the psalm 42 that it says: "As the deer pants for the water brooks, so my soul pants after you, God" These verse in which the deer represents the soul of the believer began a vast iconography in which we find one or two deers turned toward a course of water or a source of the life (fons vitae). Saint Augustine (354. 430) connected this representation with the baptism or with the desire of a believer to be baptized. The Physiologus affirms that the deer is an enemy of the dragon which hides him in the hollow of the earth. The deer finds it and vomits from its abdomen the water so that the dragon it goes out and the deer kills it. The dragon is the symbol of the devil, the deer is the symbol of Christ and the water the symbol of the word of God or the baptism. The deer can be also the symbol of Christ as the head of the flock. The deer has a good hearing that helps him to feel the enemy. The deer is also present in the Bible in Song of Solomon 2, 9: “My beloved is like a gazelle or a young stag. Look! There he stands behind our wall, gazing through the windows, peering through the windows.” This scene of love symbolized the deep love that God had toward his chosen people. Some Church Fathers interpreted these verses in different way and they saw in them the love that God had for the Church community. In the middle age the deer became the symbol of some saints among which Saint Procopius of Sazava and Saint Giles.
On the slovene medioeval coinage the deer appears relatively few time and we finds it represented only on seven typologically different coins listed in the attached chart. The numismatics that have studied these coins, have not analyzed this symbol except in the case of the coin on which the deer appears above the bridge of Zidani most.
On the coin listed in chart under the letter A on one side appear the eagle and on the other the deer. On both sides there are present legends thanks to which Luschin already attributed the coin to the mint of Kamnik and Kos it attributed more precisely to the carinthian duke Ulrik III. (+1268). This iconography is the same that we can find on a coin coined in the mint of Enns (B 124) by Frederick II, Duke of Austria (+1246) which was married to Agnes that was owner of the town of Kamnik. Perhaps this could make to suppose that this coin should be coined before supposed until now and could be attributed to Federick II instead that to Ulrik III.
On the reverse of the coins listed in chart with the letters B and C it is represented a bridge with above two towers and among them a head of deer above which there is a star or rose. Luschin had attributed the coin to the mint of Graz thinking that it was represented a city wall with towers. On suggestion of Montecuccoli, Baumgartner noticed that on this coin it is rapresented a bridge and that probably this was the bridge of Zidani most above which existed a church consecrate to Saint Giles. In 1222 the Austrian duke Leopold VI reconstructed an ancient Roman bridge that was found near the confluence of the river Savinja with the river Sava. The bridge was found in a strategic position on the road that connected the Stiria with the Croazia. The historian Andrej Gaspari has analyzed in detail the history of the bridge and thank to this coin he understood how was it built. Gaspari reported to Baumgartner, Firtsch and Pogačnik sustaining that the head of the deer represented above the bridge refers to the church consacrated to Saint Giles that was built near the bridge. According to Fritsch the symbol of Saint Giles was the hind but in the middle age was possible the confusion beetween this two animals. Baumgartner and other numismatics supposed, that this coin was minted in one of the mint of Dolejska probably in Brežice.
On the obverse of the coin listed in the chart with the letter Č and attributed to the mint of Kostanjevica there is a deer turned on the left, but with the head it turns back. On the reverse is a bust of the duke or the saint among two bell tower. Luschin has noticed the similarity of this coin with one coined in the mint of Enns.
The coin listed in the chart with the letter D is particular because minted in the style of bracteates. On this coin is engraved a deer turned to ghe left. The coin was probably minted in the mint of Völkermark in Carinthia. Koch has established the period of mintage of this coin among the years 1270 and 1295. A series of bracteates has been faund in Stari Grad pri Kostanjevici. Among these it was present also one with the crowned lion that is the typical coat of arms of the Bohemia. It seems therefore that this type of coinage has been introduced by us by the Czech king Otokar II. Premysl (+ 1278). This type of coins was probably coined after 1270 when the king Otokar II. it occupied both the Carinzia and the Carniolia and it probably used the working mints in these regions. The deer was also the symbol of one of the principal patrons of the Boemia Saint Procopius of Sazava (+1053).
The motives that brought to the representation of the deer on the medieval Slovene coinage are not clear entirely. Also as it regards to the coin with the bridge of Zidani most there are some doubt if the deer is really the symbol of Saint Giles that he is generally represented with a hind. Even more difficult it is to understand the motive for the representation of the deer on the coin attributed to Otokar II. Exist some Czech coins on which a deer is represented but we don-t know if this is the symbol of Saint Procopius. Perhaps who coined  wanted to use the deer as Christological symbol, or the symbol of the believer that it looks for God as described in the psalm 42. We also remember that Saint Giles is one of the patrons of Charintia and therefore the deer on the coin of Völkermarkt could refer to this saint. We cannot even exclude that the deer was a heraldic symbol of which we don't know the meaning. The deer is the symbol of the king of the animals of the forest and is also the symbol of the good actions and the struggle against the snake and the dragon or of the evil. In this case it could represent the idealization of the Christian king.

S tem prispevkom želimo k dosedanjim izsledkom dodati spoznanja o kontinuiteti poselitve Bistriške ravnine od paleolitika dalje. Ker je Bistriška ravnina pri drugih avtorjih že opredeljena kot poganska sakralna krajina, bo s soočenjem različnih tez bolje raziskana. Argumentirano bomo dokazali, da je zmaj kot mit povezan s staroverstvom, mitski vzorec, kot je kamniški, pa srečamo tudi drugje na Slovenskem. Raziskovali bomo teze o obstoju Neveljskega jezera v stvarnosti in ugotavljali ali drži, da povedke in legende o njem niso zgolj plod domišljije, ampak aitiološke, torej imajo zgodovinsko osnovo. Zanimalo nas bo, ali obstaja konotacija jezera s prvimi prebivalci Šutne in povezano s tem vprašanje izvora naselbine, ki je postala Kamnik. Pri tem ne smemo obiti tistega, kar pomeni korenine naravnih in družbenih razmer sodobnosti.

Prispevek je nastal na pobudo Ustanove Petra Pavla Glavarja iz Komende, ki želi ob 300-letnici rojstva počastiti svojega slavnega rojaka. Avtorica je raziskovalka in strokovnjakinja na področju izobraževanja, pedagogike in andragogike, zato se omejuje na predstavitev Glavarja v tem okviru.
Petra Pavla Glavarja na nobenem področju ne moremo ločiti od njegove lastne usode in življenjske izkušnje, razsvetljenega pogleda na svet in na njegovo osredotočenost na dobrobit za ljudi, bolj za nižje kot za višje sloje, ter zavzemanja za naprednejšo ekonomijo. Naprej in preko ovir ga žene občutek poslanstva, da pomaga faranov, poskrbi za intelektualni potencial, zlasti revnih otrok in za tedanjo in prihodnjo blaginjo. Znanje in učenje sta bila zelo pomembna tako zanj osebno, kot za ljudi nasploh, za kmetijska opravila in za zdravje ljudi in živine. Ko so ga ovirali, je šel pogosto proti nasprotnikom in čez ovire. Poseben pomen je imelo zanj kot za izobraženca in kot umnega gospodarja čebelarstvo. S svojo čebelarsko dejavnostjo se je uveljavil in sodi med utemeljitelje čebelarstva na podlagi znanja in raziskovanja ter uveljavljanja znanosti.   
Glavarjevo delovanje na področju izobraževanja, ki se prepleta z drugimi dejavnostmi, je zaradi preglednosti in lažje analize v tem prispevku razdeljeno v tri poglavja in sicer na podporo nadarjenim otrokom, na motiviranje za učenje in vrednotenje znanja odraslih faranov ter na strokovno izobraževanje in šolanje. 
V uvodnem delu predstavljamo Glavarjevo šolanje, prve pedagoške izkušnje in široko podlago  za lastno širjenje znanja, ki sta jo omogočila znanje jezikov in obilica knjig. Šola za nadarjene v Komendi, v kateri so imeli bistri fantje oskrbo in učne vsebine, ki so jih potrebovali za višje šole, določena pravila, vse je bila dobra priprava na nadaljnje šolanje, je bila med tremi bolj znanimi na Kranjskem. Njegovo kmetovanje z znanjem, nauki za življenje preko verskih vsebin in skrb za »intelektualno kondicijo« odraslih faranov imajo nekatere značilnosti in izzive iz sodobnega »vseživljenjskega učenja«. Ceniti moramo, da mu je bilo to pomembno v času, ko je bil podložnik še božje darilo bogatim, znanje, razen morda verskih vsebin, pa bi ga polenilo.
Občutek, da je učenje dolžnost je med drugim vzdrževal s preverjanjem znanja in opisnimi ocenami. Neprostovoljno slovo od Komende, ko so zmagali pristaši srednjeveških ostalin, mu je vzelo možnost, da bi izobraževalne dosežke nadgradil, kot je načrtoval. Postal je dolenjski graščak na velikem posestvu, kjer je iz narave želel pridobiti, kar ta lahko nudi človeku, se posvetil uvajanju naprav in s tem modernizaciji kmetijstva, še posebej pa razvoju čebelarstva ter čebelarski šoli, za katero je pripravil tudi koncept in program. Pomemben je tudi njegov prispevek k strokovnim besedilom s področja kmetijstva in v tem okviru čebelarstva. Slovenščina je bila 200 let po spopadu reformacije in protireformacije borna, zato ima prispevek takih piscev in pridigarjev, kot je bil Glavar, za njen obstoj znaten pomen. 
Mož, ki je v vseh svojih prizadevanjih neizprosen, lahko bi rekli, da je bil trmast, je bil v odnosu do ljudi empatičen. Iskrena čustva je pokazal ob slovesu iz Komende, ko je pridigal v tunjiški cerkvi sv. Ane, čeprav moško čustvovanje ni bilo častno. V tem je skrivnost ene od njegovih uspešnosti, kar lahko smelo trdimo tudi za današnje učitelje in vodje. Skoraj vse, kar si je zamislil, je izpeljal ob izdatni podpori ljudi  nižjih slojev in nekaterih prosvetljenih posameznikov v Cerkvi in monarhiji. Kar je za življenja od revnega pankrta do graščaka ustvaril, je z oporoko namenil revnim ljudem v Komendi in na Lanšprežu ter za izgradnjo bolnišnici v Komendi.

Rod Šlakarjev je v Kamniku bival vsaj od srede 18. do konca 19. stoletja. V Mestu 39 (danes Maistrova 11)  je namreč usnjar Mihael Umschlaker leta 1789 podedoval hišo , zato so bili Umschlakerji v Kamniku morda vsaj eno generacijo prej. V isti ulici na številki 33 se je njegov sin, tudi Mihael, oženil s Kmetičevo hčerjo in z ženitno pogodbo postal lastnik hiše. Na Šutni 9 pa je Jakob Umschlaker leta 1805 prav tako z ženitno pogodbo dobil hišo. Od kod so Šlakarji prišli v Kamnik, nismo raziskali, po njihovih kasnejši poteh pa sklepamo, da so imeli verjetno sorodnike v državici Galiciji in v okolici Graza. Zadnji Šlakar je imel štiri hčere med njimi Marjano. Marjana se je poročila s sodnim uradnikom Ivanom Mesnerjem, tako je priimek Šlakar po 130 letih v Kamniku izginil, usnjarstvo pa je ugasnilo že leta 1883.

18. stoletje je bilo v intelektualnem smislu v majhnem mestu Kamniku (danes Slovenija) izjemno. Spremenjen položaj ženske v družinah, ki so imele manj otrok, je omogočil posvečanje matere vzgoji in prihodnosti otrok. Po mnenju sociologov je to transformacijo družine Kamnik dočakal nekoliko prej kot druga mesta na tedanjem Kranjskem. Uspeh otrok je bil uspeh tudi za mater, ki takrat še ni mogla imeti poklica. Temu dejstvu in splošni privlačnosti Kamnika kot mesta s tradicijo lahko pripišemo, da je zraslo v njem izjemno veliko izobražencev, ki so prispevali k splošni uspešnosti Slovencev, čeprav so zgodaj odšli v svet. V tem času so v Kamniku delovali tudi nekateri župniki, ki so prepoznavali nadarjene otroke in jim omogočili šolanje. To zlasti velja za Raspa in Paglavca kot mecena.

V Kamniku rojeni Janez Nepomuk Šlakar je predstavljen na prosojnicah z besedilom in slikami ter dokumenti iz ustanov, ki jih je vodil. Bil je ravnatelj ljubljanske Uršulinske šole, nato ravnatelj Normalke in ustanovitelj Kranjske hranilnice, ki je temelj slovenskega finančništva. Skrbel je za slovenščino ter izdal slovar. Častni meščan Ljubljane in vitez FJ reda.

The griffin is a fantastical hybrid animal formed by the body of a lion and by the head of an eagle.
The back part of its body has a tail and resembles a lion, while the claws remind those of an eagle. The
eagles’ wings are never represented closed. On greater and detailed images, the griffin has a pair of ears
on its head, which represent the only distinction between an eagle’s head and a griffin’s head. The
griffin was known already twenty centuries before Christ in the Chaldean and Babylonian art. In
Mycenae, in the building at Knossos, some images of griffins among lilies were found. The griffin had
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a positive value since it represented a lion and an eagle, two imposing animals that are the kings of the
earth and of the sky. The Greek had commercial contacts with the Asian nomadic populations, which
believed that griffins lived in the Altai territories. It was believed that the nests of these animals were
built in proximity of auriferous layers. In fact, also the historian Herodotus described that in the distant
country of Hyperborean the griffins were the custodians of gold. The Siberian populations known as
Skits represented the griffin very often. In central Asia bones of Protoceratops have been recovered.
This was an herbivorous dinosaur of the Late Cretaceous (around 75 million years ago). The
Protoceratops’ beak was similar to an eagle’s beak and was provided of a bony collar. The area
between Mongolia, China, Siberia and Kazakhstan is particularly rich in dinosaurs’ and Protoceratops’
nests. Perhaps the ancient populations of those regions associated the custody of the gold to the
dangerous and mighty griffins. Since they found some griffin’s bones in the area, they thought that the
animal really existed. As a symbol the griffin condenses various meanings, which are usually related to
the eagle and the lion. Besides steadiness, vigilance and strength, the griffin symbolises humbleness
and calm under difficult circumstances: "Costans et lenis, ut res expostulat, esto: Temporibus mores
sapiens sine crime mutat" (Be firm and mild, as the situation requires: who is wise, without guilt
changes his behaviour in relationship to the circumstances). In the Middle Ages the griffin was
considered to be the dominator of earth and air and became the symbol of the double nature of Christ -
divine and human.
On the medieval Slovene coinage the griffin appears only on some coins. Not the numismatic ones
always individualized in the hauled beast the griffin. Luschin confused a griffin on a coin minted in
Friesach with a hauled Pegasus. Travner and Baumgartner saw on the coin of Ljubljana a dragon and
Baumgartner confused it on a coin of Slovenj Gradec with a winged lion. Others numismatics correctly
described the griffin. In an article about the common mintage of the count of Gorizia Meinhard III and
Ulrik III Spanheim in Kamnik, Andrej Rant correctly analysed the symbol of the griffin. In the article
are listed all the coins on which the griffin appears. They are duly catalogued and their period is also
mentioned. The first coin in the table is attributed to the mint of Friesach (in the table under letter A).
In this case it is not clear whether this coin was minted under the archbishop of Salzburg Eberhard or
its successor Philip. Three coins are attributed to the mint of Slovenj Gradec. These coins were
probably coined by the Patriarch of Aquileia Bertold, but perhaps also under the duke of Carinthia
Ulrik III, who took possession of this mint after the death of the patriarch. In the mint of Kamnik four
types of coins were minted. According to Rant, two of them (F and G) have very similar images (a
tower with two eight-pointed stars on the obverse and a griffin on the reverse), but different origins.
Rant states that these coins were jointly coined by Ulrik III and the count of Gorizia Meinhard III. In
the article, some arguments are proposed against this thesis. After the death of the duke of Austria
Frederick II (+1246), a struggle for the possession of his territories and the mint of Kamnik began. On
the background of this struggle was the fight between emperor Frederick II and pope Gregory IX. The
emperor Frederick wanted to take possession of the territories of the late duke of Austria without taking
into consideration that the widow of the duke of Austria Agnes (nephew of the Patriarch of Aquileia)
claimed some rights on these possessions. In order to gain the territories of the late duke, the emperor
sent the count of Gorizia Meinhard III. At the same time, the patriarch of Aquileia and the duke of
Carinthia, after realising that the emperor would not accept their requests, decided to support the pope.
In this context of open struggle, it is difficult to understand when and how the two main antagonists
Meinhard III and Ulrik III could have coined together at the same mint. Maybe, the name of Meinhard
that appears on this coin, refers to Meinhard III son, who was given the same name (Meinhard IV). In
1276, Meinhard IV occupied the whole Carniola region, where the mint of Kamnik was situated, and
maybe during this period he coined this interesting coin. In the mint of Kamnik probably the Czech
king Otokar II Premysl coined the coin described by the letter H. The duke of Carinthia Ulrik III coined
a coin depicting a griffin holding a snake between its legs on the obverse and a two-headed eagle on the
reverse (I). In Ljubljana, the duke of Carinthia Bernard coined a beautiful coin (J) that on the obverse
represents a duke sitting on a faldistory, holding a halberd in his right hand and a parchment in his left
hand. On the reverse, a griffin is represented. Stylistically this coin resembles the ones coined in
Ljubljana by the same duke, which have the patriarch of Aquileia on the obverse and an eagle with a
parchment on the reverse. In various catalogues the coin described by the letter K is attributed to the
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mint of Kamnik. In one of his articles, Oražem has proposed several solid arguments, which attribute
this coin to the mint of Ljubljana, not of Kamnik. Near Kostanjevica the dukes of Carinthia used a
second mint near Sv. Križ, where they coined five types of coins (L, M, N, O and P), all with a griffin
on the obverse. Some of this coins, which were found in Hungary, could be the first Freisach coins
depicting a griffin. This animal appears also on some coins minted during the Hungarian occupation of
the Styria region (R). Pogacnik has attributed these coins to the mint of Brežice, but Koch was more
vague and attributed them to a not well-specified mint in Styria. Towards the end, the article describes
a coin attributed to the mint of Salzburg. A griffin appears on this coin too. This coin has been
attributed to the archbishop of Salzburg Wladislav, but it could be possible, that it was minted by its
predecessor Philip.
The majority of these coins, except those of Sv. Križ, were coined after 1250. Nearly all of these,
except those of Slovenj Gradec and those coined under the Hungarian occupation, have been attributed
to the family of the dukes of Carinthia. We should ask ourselves, why the dukes of Carinthia have used
so often the symbol of the griffin on their coins. The simplest answer is that the griffin was a
Christological symbol also used by others (for example by the Hungarian kings). Another answer could
be that the griffin was the first heraldic symbol of the Carniolan possessions of the dukes of Carinthia.
Later, this heraldic symbol was not used anymore, because after the marriage between Agnes (the last
descendant of the dukes of Merania) and Ulrik III, the heraldic symbol of the Carniola region became
the Meranian eagle. It should be noted, that the heraldic coat of arms of Ljubljana represents a dragon,
which also appears on the coat of arms of Kamnik. The medieval man often confused the griffin and
the dragon and perhaps on the initial coat of arms of Ljubljana and Kamnik there was a griffin, which
was later transformed into a dragon. This possibility has also been underlined by Rant. A third
hypothesis on why we find the griffin on some coins, refers to the fact that already the Hungarians used
the griffin on their coins and maybe it was depicted on the coins coined in the mint of Sv. Križ that
were later exported to the Hungarian territories. The last reason, why the griffin appears on these coins,
refers to the decisive battle fought in 1252 between the counts of Gorizia and the archbishop of
Salzburg Phillip (son of the duke of Carinthia Bernard). The battle was fought near the castle of
Greifenburg (or “Castle of the griffin”). The counts of Gorizia were terribly defeated. Meinhard’s
father-in-law Albert III and his ministeriales was captured and imprisoned in Friesach. In order to set
Albert III free, Meinhard had to pay a large ransom and had to hand in his two young sons as hostages.
Maybe some coins with a griffin on them coined by the dukes of Carinthia celebrate this important
victory.

ANGELS
Angels are spiritual creatures of superior intelligence and intermediaries between God and man. For a long time in early Christians’ artworks it was prohibited to represent angels with wings, in order not to confuse them with Nike (Victory) or Agathe Tyche (Glory) that were commonly used by Roman emperors. Motives of angels are often represented on Slovenian medieval coins, which were minted in Breže (Friesach), Kamnik, Slovenj Gradec, Ptuj, Brežice, Brestanica-Reichenburg, Kostanjevica, Sv. Križ pri Kostanjevici and Otok-Gutenwerth. Some numismatics, for example Vladimir Travner and Egon Baumgartner, have mentioned this symbol, but only Andrej Rant has analysed in detail the symbol of the archangel Michael on a coin minted in Otok-Gutenwert.
Archangel Michael is certainly the mostly represented angel on Friesach coins and in many churches of the 6th century, he is commonly shown with archangel Gabriel. In Germany, St. Michael’s day (29th September) has been celebrated since 9th century. St. Michael was considered to be the supreme angel and commander of the celestial hierarchies fighting against Satan. The half bust of an angel was often reproduced on Breže (Friesach) coins and later copied by other mints (Fig. 2). In some cases it is reproduced above a tower or helmet crest (Fig. 3). When represented with a sort of an edifice or temple above his head, it may denote his role as protector of a certain city or church. In some cases the angel holds an object in his hands, for example a sword or a lance. These attributes indicate that the angel is St. Michael (Fig. 5 and 6). On a coin the angel holds a cross in his hand and above him there are three arcs with a cross, which may symbolize clouds or heaven (Fig. 7). Saint Michael’s day used to represent the beginning of autumn, when fairs and livestock markets were held.
On a coin attributed to the mint of Slovenj Gradec, an angel holds in his right hand a twig - probably a lily. In this case the represented angel is archangel Gabriel, who announced to the Virgin Mary the birth of Jesus and is often represented with a lily in his hand.
On some coins the angel’s half bust is encircled by the word SERAPHI. Seraphim are special angels and custodians of holy places. The reason, why the word SERAPHI is written around the angel, is not definitely clear. Perhaps it was a recurrent word referred to angels.
On several coins attributed to the mint of Otok-Gutenwerth the angel holds a book in his hands (Fig. 10), probably “the book of life”, which includes the names of those, who will be saved by God’s judgment. The angel holding a book may also possibly symbolize Matthew the Evangelist. Similar representations of an angel holding a book in or between his hands are to be find on a mosaic of the 5th century at the archbishop’s chapel in Ravenna and on a capital of the 14th century in the Castle of Buonconsiglio Museum in Trento. In these latter cases, the angels holding a book symbolize Matthew the Evangelist.
At the mint of Otok- Gutenwerth Henry IV, Duke of Merania, coined a peculiar type of coin, which on its reverse side shows the half bust of a tunic-dressed man and a half bust of an angel. This representation is almost certainly a symbol of Matthew the Evangelist. The only reason, why this saint was represented on coins, is to be found in his role as protector of tax collectors, accountants, moneychangers and bankers. Matthew himself served as a tax collector, that is way he has been associated with toll gates that were surely erected in the towns close to the mints.

Gradivo je zaradi obsežnosti razdeljeno v dva dela. V prvem delu predstavljamo življenje od rojstva do smrti enega od najpomembnejših Slovencev in vojaških oseb po prvi svetovni vojni. Predstavljamo ljudi, ki so oblikovali njegovo osebnost, v kateri sta združeni umetniška milina in vojaška ostrina. Okoliščine po prvi svetovi vojni in razpadu Avstro -Ogrske so mu omogočile, da je izbojeval temelje državnosti bodoče države Slovencev, za katere so velesile takrat prvič slišale. Izjemna inteligenca, daljnovidnost, pogum in strateške vojaške sposobnosti so mu omogočili, da je dosegel mnoge cilje, čeprav je pri tem premagoval zunanje ovire in ovire v mladih političnih tvorbah.
V drugem delu predstavljamo Rudolfa Maistra pri mehkem bojevanju na področju kulture in v luči sodobnih vrednot in turbulenc.