Poland should Possess Lubovna Castle

[kaima]

A może tak komornik zadzwoni na Słowację?
6 kwietnia 2018




W XV wieku król Polski Władysław Jagiełło pożyczył królowi węgierskiemu (ówczesnemu władcy ziem słowackich) ogromna kwotę. W zastaw otrzymał 13 miast spiskich, m.in. zamek w Starej Lubowli. Rzeczpospolita do tej pory nie odczekała się spłaty długu, może więc zamek powinien być nasz?

Zastaw spiski, umowa zawarta8 listopada 1412 roku w Zagrzebiu między królem węgierskim i luksemburskim, Zygmuntem Luksemburskim a królem Polski, Władysławem Jagiełłą.

Zastaw Lubowli, Podolińca i Gniazd oraz 13 miast spiskich stanowił zabezpieczenie zwrotu pożyczki, której król Jagiełło udzielił Zygmuntowi. Kwota pożyczki wynosiła 37 000 kop groszy, czyli ówcześnie ok. 7,5 tony czystego srebra.

Pożyczka miała zostać zwrócona w tej samej wysokości i w tym samym miejscu, gdzie ją wypłacono – na węgierskim wówczas zamku w Niedzicy.

W skład zastawu weszły tereny należące wcześniej (od X wieku do połowy XII) do Polski, w tym miejscowości należące do Ziemi Sądeckiej: Lubowla wraz z zamkiem, Podoliniec i Gniazda oraz 13 miast spiskich wraz z przyległymi do nich terenami – Biała Spiska, Lubica, Matejowce, Nowa Wieś Spiska, Poprad, Spiska Sobota, Wierzbów, Straże, Ruszkonowce, Wielka, Spiskie Podgrodzie (ale bez spiskiego zamku), Spiskie Włochy, Twarożne i 15 wsi.

Z zastawionych terenów utworzono starostwo spiskie z siedzibą na zamku w Lubowli. W wyniku zastawu ziemie te dołączono do Polski. Najpierw na czas, dopóki pożyczka nie zostanie spłacona. Kiedy Węgry kilkadziesiąt lat później podjęły próbę (bez spłacenia długu) odzyskania zastawionych miast, wyrokiem sądu papieskiego, który odbył się we Wrocławiu w 1489 roku, tereny te zostały przyznane Polsce i pozostały w jej granicach do rozbiorów. Miasta nam zabrano, długu do dzisiaj nie spłacono. Ale skoro wszyscy jesteśmy w Unii Europejskiej, sprawa powinien się zając jakiś rzutki komornik?

About ADAM GĄSIOR

Słowacja to pół jego życia. Był tam ze 140 razy i co roku wraca. Namówi do wyjazdu każdego, kto stanie na jego drodze.

www.waszaslowacja.pl/a-moze-tak-komornik-zadzwoni-na-slowacje/

Let's see, a bit of a clean-up on a Google translation:

In the fifteenth century, the King of Poland, Władysław Jagiełło, lent the Hungarian king (the then ruler of the Slovak lands) a huge sum. He pledged 13 towns and areas, including castle in Stara Lubovna. So far, the Republic has waited for repayment of the debt, so maybe the castle should be ours?
Pledge of areas, an agreement concluded on November 8, 1412 in Zagreb between the Hungarian and Luxembourgian King, Zygmunt Luxemburg and the King of Poland, Władysław Jagiełło.
The pledges of Lubovna, Podolinec and Gniazna and 13 Spis cities were the collateral for the loan, which King Jagiełło gave to Zygmunt. The loan amount was 37,000 kopecks, or about 7.5 tonnes of pure silver at that time.
The loan was to be returned in the same amount and in the same place where it was paid - at the then Hungarian castle in Niedzica. (which Poland now possesses)
The pledge included grounds previously belonging (from the 10th century to the mid-twelfth century) to Poland, including towns belonging to the Sącz Land: Lubovna together with the castle, Podolínec and Gniazna and 13 Spiš towns along with adjacent areas - Biała Spiska, Lubica, Matejowce, Nowa Wieś Spiska, Poprad, Spišská Sobota, Wierzbów, Straże, Ruszkonowce, Wielka, Spišské Podhradie (without a conspiracy castle), Spišská Štiavnica, Třebíče and 15 villages.
The areas were administered with the seat at the castle in Lubowla. As a result of the pledge, these lands were attached to Poland. First in time, until the loan is repaid. When Hungary, several dozen years later, attempted (without repaying the debt) to recover the pledged cities, with the verdict of the papal court, which took place in Wrocław in 1489, these areas were granted to Poland and remained within its borders until the partitions. The cities were taken away from us, the debt has not been repaid until today. But since we are all in the European Union, the case should be taken by bailiffs?

[Jaga]

Kai,

it is a bit humorous... but I remember my father taking us there to Stara Lobovla. If there would be not Slovakia there, sure we should have the castle back from Hungary... but let respect the right of people who lived there.
Polish kings borrowed lots of monet to foreign monarch, some of them were never returned.

[kaima]

It seems proper to continue this thread with more Lubovna news.

How Ľubovňa Castle was built
May 3, 2020
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118 visits

Stará Ľubovňa Castle is one of the tourist attractions for the destination Montenegro, Levočské vrchy. During the pandemic, the castle in Stará Ľubovňa is closed to the public, but it communicates with its visitors through the online world.

It offers children an animated fairy tale How the castle was built:
HOW THE ĽUBOVŇA CASTLE WAS BUILT ⚒⛏🔨– an animated fairy tale not only for the little ones
. that he will build a castle on a rock cliff above the river Poprad. And so the construction began…



Employees of the Ľubovňa Museum and castle administrators also collaborate with Polish partners on the Crown Game .

thecrowngame.com/?fbclid=IwAR1uKcR3GRVuTK23LewJOYobeQf5w9cxjWgF3sAFnF_AVZVgZ7pZe8c8ays

Witamy w The Crown - Korona Rzeczpospolitej!

he Crown - Korona Rzeczpospolitej to gra z gatunku MMORPG (Massively multiplayer online role-playing game) gdzie duża liczba graczy może grać ze sobą przez internet. Każdy gracz kontroluje swój awatar i może grać sam lub współdziałać z innymi graczami podczas wykonywania zadań. Zadania wykonuje się, żeby zdobyć cenne przedmioty, doświadczenie potrzebne do rozwoju postaci oraz żeby rozwijać fabułę.

W przygotowanej grze Gracz wciela się w postać (młodego szlachcica lub szlachcianki), którą ojciec wysłał do swego towarzysza broni, niejakiego Onufrego Zagłoby, żeby ten wstawił się za graczem i pomógł mu zdobyć sławę i pieniądze, a przynajmniej nie dał szybko zginąć. Gracz kieruje poczynaniami swojej postaci wedle własnego uznania.

Akcja gry toczy się w niemającym swojego początku i końca świecie stylizowanym na realia siedemnastowiecznej Rzeczpospolitej Obojga Narodów. Największym wyzwaniem stawianym przed graczem jest obrona kraju przed wszelkimi, wewnętrznymi i zewnętrznymi, zagrożeniami. Największymi obrońcami byli magnaci i do takiego statusu powinien dążyć gracz poprzez rozwijanie swoich dóbr, wzmacnianie armii i własnej pozycji. Do obsadzenia będą zaszczytne tytuły, więc warto pamiętać o rozwoju swoich włości. Jeśli wszystko dobrze pójdzie to może to się nawet skończyć koronacją na Króla Rzeczpospolitej!

W grze, oprócz rozwoju gospodarczego, czekają na nas również wyzwania militarne. Przyjdzie nam stawić czoła m.in.: Ordzie tureckiej, najazdom tatarskim, kozakom czy wojsku moskiewskiemu. Bardzo ważne będzie zatem staranne szkolenie naszych rekrutów, dbanie o nich i awansowanie ich w naszej chorągwi.

Nie ominą nas także ważne decyzje. Fabuła gry obliguje nas do dokonywania trudnych wyborów, których konsekwencje będziemy odczuwali na dalszych etapach gry.

Podczas rozgrywki możemy wykonywać zadania (questy), handlować, rekrutować do chorągwi, szkolić i awansować rekrutów, bronić kraju zarówno wobec bieżących zagrożeń jak i sezonowych wyzwań.


Streszczenie scenariusza
Wiek XVII w Rzeczpospolitej to był niespokojny czas, zwłaszcza jego środkowy okres. Jednak ludzie, którzy brali udział w tych wydarzeniach nie wzięli się znikąd...

Jest rok 1618. Młody szlachcic udaje się do Nowego Wiśnicza w poszukiwaniu szlachetnego rycerza, towarzysza wojennych wypraw swego ojca, niejakiego Onufrego Zagłoby. Spotyka go, a jakże, w jednej z karczm, gdzie ów zacny rycerz zrzuci na niego swoje obowiązki. Podczas wykonywania tego zadania nasz bohater poznaje Stanisława Lubomirskiego, przedstawiciela jednego z najzacniejszych rodów Rzeczpospolitej. Zdobywając jego uznanie zostaje nagrodzony własną wioską. Wykazując się zmysłem organizacyjnym oraz lojalnością i dyskrecją podczas kolejnych misji młody szlachcic staje się jednym z najbardziej zaufanych ludzi pana na Wiśniczu.

Czasy są jednak niespokojne, mówi się o wojnie z Turcją, ludzie są spięci, nerwowi i w końcu w jednej z wiosek dochodzi do samosądu na jednym z panów. Szlachcic musi sam zdecydować o tym, jakim Panem chce być i rozstrzygnąć ten spór po swojemu. Ta decyzja położy się cieniem na jego dalszym życiu.

Plotki o wojnie nie były przesadzone. Nadchodzi rok 1621 i wielka wyprawa przeciw Osmanom. Nasz bohater zostaje wciągnięty do wojska Stanisława Lubomirskiego i wraz z nim uda się pod Chocim. Wojna jest okazją do wykazania się odwagą lub niebezpieczeństwem okrycia się hańbą. Nasz szlachcic sam na wynik bitwy wpłynąć nie może, ale na swoje życie już jak najbardziej. Od jego poczynań i wyborów zależy to, co go w tej wielkiej bitwie spotka.

Po powrocie do ojczyzny i kilku spokojniejszych latach szlachcic ów, już nie młody, ale wciąż w sile wieku, zostanie wysłany do syna Stanisława Lubomirskiego, Jerzego Sebastiana, żeby dyskretnie i skutecznie pomóc młodemu Panu w sprawie zaginięcia cennych klejnotów z jego zamku w Lubowli. Szlachcic musi zmierzyć się z legendą Błękitnej Damy i historią o wielkiej miłości, a kiedy miłość zawita pomiędzy ludźmi to i myśli o ożenku pojawią się w głowie naszego bohatera.

Kiedy wybierze sobie żonę, albo i nie, wszak ożenek to nie przymus w większości przypadków, dostanie szansę zdobycia miejsca w sejmiku wojewódzkim, a później również jednego z wielu stanowisk. O tym zadecydują inni gracze podczas głosowania.

Nastaje rok 1648... Kiedy czasy wydają się uspokajać zdarza się tragedia: kozacy porywają córkę jednego z przyjaciół Lubomirskich, małą Annę Marię Radziwiłł. Nasz szlachcic, nie tracąc czasu, wyrusza sam z niewielką grupą zaufanych żołnierzy na poszukiwania małej szlachcianki. Tam odkrywa niepokoje pomiędzy kozakami oraz ich plany zbrojnego wystąpienia przeciw Polakom. Po powrocie zdaje relację ze wszystkiego swojemu patronowi, Jerzemu Sebastianowi i wraz z nim, nie czekając na pozwolenie Króla, wyrusza na wyprawę wojenną na Sicz, żeby rozbić wojska kozackie zanim urosną w siłę. Jednak Król, Władysław IV Waza, nie znosi samowoli. Każe przerwać działania wojenne i stawić się na żądanie przed sejmem w celu przyjęcia wymierzonej kary. Kiedy przychodzi wezwanie i nasz bohater wraz z Jerzym Sebastianem Lubomirskim stawiają się na wyznaczone miejsce okazuje się, że Król zmarł, a sejm staje się sejmem elekcyjnym. Rozpoczyna się polityczna rozgrywka o schedę po zmarłym monarsze i o zachowanie życia przez naszego szlachcica. Każde rozstrzygnięcie jest możliwe, zarówno to, w którym nasz szlachcic zostaje nowym Królem, jak i to, że traci głowę.

[kaima]

For a Google Translation of the Crown Game front page:

Welcome to The Crown - The Crown of the Commonwealth!

he Crown - The Crown of Rzeczpospolita is a MMORPG (Massively multiplayer online role-playing game) game where a large number of players can play with each other over the internet. Each player controls his avatar and can play alone or interact with other players while completing quests. Tasks are performed to gain valuable items, experience needed to develop the character, and to develop the story.

In the prepared game, the player takes on the character (a young nobleman or noblewoman), which the father sent to his comrade-in-arms, a Onufry Zagłoby, that he would put in a good word for the player and help him gain fame and money, or at least not quickly die. The player manages his character's actions at his own discretion.

The game takes place in a world with no beginning and end, stylized as the reality of the seventeenth-century Polish-Lithuanian Commonwealth. The biggest challenge for the player is to defend the country against all internal and external threats. The magnates were the greatest defenders and this status should be sought by the player by developing his goods, strengthening the army and his own position. There will be honorable titles to be filled, so it's worth remembering to develop your property. If all goes well, it can even end in the coronation of the King of Poland!

In addition to economic development, there are also military challenges waiting for us in the game. We will face, among others: the Turkish Horde, Tatar invasions, Cossacks and the Moscow army. Therefore, it will be very important to carefully train our recruits, take care of them and promote them in our banner.

Important decisions do not pass us by. The plot of the game obliges us to make difficult choices, the consequences of which we will feel at later stages of the game.

During the game, we can perform tasks (quests), trade, recruit to flags, train and promote recruits, defend the country against both current threats and seasonal challenges.


Summary of the script
The 17th century in the Polish-Lithuanian Commonwealth was a turbulent time, especially its middle period. However, the people who participated in these events did not come out of nowhere ...

It is 1618. The young nobleman goes to Nowy Wiśnicz in search of a noble knight, a companion of the war expeditions of his father, a Onufry Zagłoba. He meets him, and how, in one of the taverns, where this noble knight will throw his duties on him. While performing this task, our hero meets Stanisław Lubomirski, a representative of one of the most important families of the Commonwealth. Winning his recognition, he is awarded with his own village. Demonstrating organizational sense as well as loyalty and discretion during subsequent missions, the young nobleman becomes one of the Lord's most trusted people on Wiśnicz.

However, times are restless, there is talk of a war with Turkey, people are tense, nervous, and finally one of the villages comes to self-trial on one of the gentlemen. The nobleman must decide for himself which Lord he wants to be and settle this dispute in his own way. This decision will cast a shadow on his further life.

Rumors about the war were not exaggerated. The year 1621 is coming and a great expedition against the Ottomans. Our hero is dragged into the army of Stanisław Lubomirski and goes with him to Khotyn. War is an opportunity to show courage or a danger of dishonor. Our nobleman cannot influence the outcome of the battle by himself, but his life as much as possible. What will happen to him in this great battle depends on his actions and choices.

After returning to his homeland and a few calmer years, the nobleman, no longer young, but still in his prime, will be sent to the son of Stanisław Lubomirski, Jerzy Sebastian, to discreetly and effectively help the young Lord in the case of the disappearance of precious gems from his castle in Lubowla. The nobleman has to face the legend of the Blue Lady and the story of great love, and when love comes between people and thoughts of marriage will appear in the head of our hero.

When he chooses a wife or not, after all, getting married is not a compulsion in most cases, he will get a chance to win a seat in the provincial parliament, and later also from one of many positions. Other players will decide when voting.

The year is 1648 ... When times seem to calm down, a tragedy happens: the Cossacks kidnap the daughter of one of the Lubomirski friends, little Anna Maria Radziwiłł. Our nobleman, without wasting time, sets out alone with a small group of trusted soldiers to look for a small noblewoman. There, he discovers the unrest between the Cossacks and their plans for an armed protest against the Poles. After returning, he reports everything to his patron, Jerzy Sebastian and with him, without waiting for the King's permission, sets off on a war expedition to Sich to break up the Cossack troops before they grow into strength. However, the King, Władysław IV Waza, hates arbitrariness. He orders to stop the war and put himself on the order

[kaima]

How to fight cholera
www.restartnisa.sk/ako-sa-staval-lubovniansky-hrad/?fbclid=IwAR0pyI-OTTDi16FLAUOEmqA9E98GBI8Pz6BpuDX9iF03ZCbXYFZmGeC22UA



If you are interested in how the pandemic was fought in historical times, visit the Church of St. Michal Archangel of Matysová in the Ľubovňa open-air museum.



The wooden body on its ceiling is a unique element of the sanctuary's furnishings. For many years it was presented as a magic body or chandelier. According to legend in the times of cholera (1633), a fiery body appeared in a dream to one of the inhabitants of Matysová, when cholera raged in the village. When the object was made according to his instructions and hung in the church, the cholera stopped. More here> < www.hradlubovna.sk/sk/symbolicky-tron-bozi/ >

We believe that the restrictions will soon cease and we will meet under Levočské vrchy in Stará Ĺubovna. And don't forget that for families with children, a trip to the Stará Ĺubovňa castle is also considered a fulfillment


SYMBOLIC THRONE OF GOD
Ridvan Yahweh - Praise to the Lord (the so-called body) in the interior of the Church of St. Michal Archangel of Matysová.

Author: Ing. Otília Barlíková

A wooden body on the ceiling in the Greek Catholic Church of St. Michal Archangel in the Ľubovňa open-air museum is a unique element of the sanctuary's furnishings. For many years it was presented as a magic body or chandelier.

The object is made of wood and consists of two levels of hoops arranged horizontally (four hoops connected crosswise in each), in blue, with painted red and white rosettes (ornamental circular shape) after removal. The pair of four hoops is connected by five vertical carving profiled elements (columns) with a higher middle one, which is terminated by a prismatic suspension part. The vertical elements are polychrome in ocher burgundy and white. The balls in the middle of each of the vertical elements as well as under the prism hinge were highlighted in white. With the same color, the painted ends of the vertical elements were formed into a flame shape. Inside the lower quadrangle hoop, there is an Engraving made in white, on the basis of which we can find out the surrender, recorded in Arabic numerals, separated by the ornamental motif "1/6/3/3" and the letters MSB. The "body" is hung on a long chain under the ceiling in the central part of the church.
The dating of the monument in 1633 (without further analysis) and its description as a chandelier appeared in the catalog of the church from 1971. However, the construction and form of this object does not give reason to see a hanging candlestick (among other things there are no places on fixing candles).

The body was made in accordance with the Christian iconographic tradition. It is a symbolic spatial representation of God's throne - Ridvan Yahweh. The manner in which this object is revealed and its form evokes associations with the revelations of God's throne known from the Bible.

According to legend in the time of cholera (1633), a fiery body appeared in the dream of one of the inhabitants of Matysová, when cholera raged in the village. When the object was made according to his instructions and hung in the church, the cholera stopped. " During the period of cholera, when a lot of people were dying in the village, one of the inhabitants admitted that the wind brought a strange burning body into the village, which was supposed to drive the disease out of the village. According to the idea, he allegedly made this object from a dream. Because they considered him a messenger from heaven, they placed him in a church. However, the disease continued and so the object was moved several times in the church. "The evil disease receded only after the object was hung in the middle of the nave of the church."

The way in which this object appears and its form evokes associations with the revelations of God's throne (otherwise Ridvan Yahweh and the Praise of the Lord) known from the Bible from the vision of the prophet Ezekiel (Ezekiel 1; Ezekiel 10) and the Apocalypse (Revelation) of St. John (Acts 4: 2-10; Acts 7:11).

The most complete picture of God's throne can be found in the first part of the book of Ezekiel: “The heavens were opened, and I saw a vision of heaven. And the LORD spake unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chobar; and there the hand of the LORD rose upon him.

Behold, from the north came a tumultuous wind, a great cloud, and a murmur of fire around which was radiant, and from its center — from the center of the fire — something like the appearance of shiny metal. From the middle of this, however, the form of four beings. This was their appearance: They were in the form of a man, each with four faces and each with four wings. Their feet were straight, the sole of their feet like the sole of a calf's foot, and they shone like the look of polished metal. They had human hands on four sides under their wings, and all four of them had faces and wings. The wings touched each other, they did not turn when walking, each walking in front of her face.

But the appearance of their faces was the face of a man, then the face of a lion on the right side of the four, and the face of a bull on the left side of the four, and the face of an eagle were their faces. Their wings spread out, two wings in contact with each other, and two covered their bodies. And each walked before her face; where the spirit sought to go, they went, but they did not turn as they walked. And the form of beings: their appearance was like the glowing coals of fire as something resembling torches, and this passed between beings, but the fire was radiant and lightning emanated from the fire. The beings walked here and there, like a glowing lightning bolt.
I looked at the creatures, and behold, there were one wheel on the earth by the beings — in all four. The appearance of the wheels and their system was like the appearance of a chrysolite; all four had the same shape, looked and were constructed as if the wheel were in the middle of the wheel. When they went, they went to their four sides, but did not turn as they moved. (Their bahras had height and appearance!) Their bahras, on all fours, were full of eyes all around. As the beings walked, the wheels moved beside them, as the beings rose from the ground, the wheels rose. Wherever the spirit wanted to go, there they went. If the spirit wanted to go, the wheels were lifted likewise, because there was a spirit of beings in the wheels. When they went, they went, when they stood up, they also stood still, when they rose up from the earth, and likewise the wheels also stood up: for the spirit of the creatures was in the wheels.

There was something like a sky over the creatures' heads, it looked like a terrible crystal, spread from above over their heads. Under the sky, however, their wings were spread out against each other. Two covered each body on one side and the other. And I heard the flutter of their wings as the roar of great waters, as the voice of the Almighty. When they left, there was a great whining like the hum of a camp; when they stood, their wings were loose. And out of the sky above their heads came a voice; (When they stood, their wings were loose.)

Above the sky above their heads was something like a sapphire stone, it resembled a throne, but on what was similar to a throne - on top of it, there was a figure who looked like a man. From the top of what looked like his belt, I saw something like shiny metal, it looked like a fire around a yard; and from below what looked like his belt, I saw something like fire, all around it. What the rainbow looks like in the cloud on a rainy day, so did the glow around.
When I saw it, I fell on my face and heard the voice of the Speaker.

Surprisingly close construction with a biblical description of God's throne of intertwining wheels in the color of Tashir and Carnelian (emerald and red), with many pairs of eyes painted on hoops, not accidentally hung under the dome of the old church in Matysova was subsequently reverently transferred to the new shrine. For people calling for help, she was a throne exposed to the Most High in anticipation of salvation. And from a canonical point of view, it was placed in the most appropriate place in the church. The location of the "body" seems to testify to its connection with the symbolism of the dome - heaven and the Dwelling of God. There they must have fallen down before the throne, and worshiped God, saying, "Verily, blessing and praise, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever." (Ap 7: 11-12).

As legend has it, they have achieved rescue.

Although we do not know of a similar spatial realization showing God's throne, this theme is popular in both paintings and murals. We have already mentioned the expressive value of the murals in the part of the vault of the nave of the church, but this idea is most fully shown by the iconography of the performance of the thriving Christ Pantocrator - Salvation in the Powers (in the Powers). The Savior is shown against the background of penetrating spheres - in blue and red colors, in which the forms of cherubs, seraphs, resp. faces of tetramorph (lion, eagle, bull and angel). At the footstool on which Christ rests his feet, there are usually four winged big-eyed hoops - the form of the Thrones. Images less depicting the symbolism of God's throne can also be found in the icons of the Last Judgment and the Ascension of the Lord. There the main element is the triumphal arch (rainbow) ?.



Based on the above, we believe that the "body" of Matysova can be interpreted as a throne - Ridvan Yahweh in general - in which case the blue penetrating hoops would be elements of the tetramorph (being with four faces) shown in the movement (activity) corresponding to the biblical description, on the other hand, vertical elements (columns) by fire flashes or radiation. We also consider justified the possibility of a direct relationship of the four hoops to the highest beings in the heavenly hierarchy, which Pseudo-Dionysus calls the Thrones, residing near the Lord at the bottom of his Throne. Finding out whether the immediate inspiration for the execution of God's throne from Matthew was biblical texts, church painting, or the real vision of one of the inhabitants of a village close to the revelation of Ezekiel and John (which the legend tells us).

Source:

Pavelcikova, Monika. Matysov icons. 1st edition. Stará Ľubovňa: Ľubovňa Museum - Castle, 2010, 56 p. ISBN 978-80-970021-4-5.

The scriptures of the Old and New Testaments. Published by Spolok sv. Vojtecha Trnava 2000. ISBN 80-7162-326-1