The research was conducted at the Kwiatków site,1 in the Koło Basin (Central Poland). It included a fragment of a low terrace and the valley floor of the Warta river valley. The archaeological investigation documented over 100 wells that archaeological material indicates are associated with the Przeworsk culture. Geomorphological, lithological and geochemical studies were carried out at the archaeological sites and their surroundings. Selected for the presentation were two wells whose fillings were carefully tested and subjected to geochemical and lithological analyses. The wells showed a slightly different content of artifacts, as well as differences in their grain-size distributions, the structure of their filling deposits, and their geochemistry. This allows us to conclude that the two wells were used differently, but also probably about a different course for how each well was filled after the end of its operation.
We talk to Dr. Maciej Jórdeczka from the PAS Institute of Archaeology and Ethnology in Poznań about archaeological surprises, Neolithic medicine and paying respect to our deceased.
The main aim of the article was to present two emerging discourses of contemporary historiography in the field of digital media. In the first example, the authors present the thought of Niels Brügger, called the Web History and Web-minded historiography, which concentrates upon the digital source itself. The other school is marked by the works of Friedrich Kittler and Wolfgang Ernst, and called media archaeology. It underlines the concept of the medium itself as a primary object of research.
The article presents application of the new geophysical amplitude data comparison method (ADCM), resulting from integrated geophysical survey using ground-penetrating radar (GPR) and magnetometry. The ADCM was applied to recognize the horizontal and vertical stratigraphy of a Roman senatorial villa located in Santa Marina (western part of Croatian Istria). The measurements were carried out in 2017−2019 at this site, accompanied by a use of GPR and gradientometer. These two methods significantly differ from each other, but on the other hand, they are complementary to some extent. This is due to the fact that the methods register different types of underground materials. The GPR records electromagnetic waves reflected from real buried remains or boundaries between geological or archaeological layers that differ significantly in electrical properties. The magnetic method, in turn, records the anomalies of the magnetic field intensity resulting from the underground concentration of ferromagnetic minerals, hence it is ideal for searching structures filled with organic matter or burning material. However, a separate usage of these methods does not guarantee a full picture of archaeological structures that are preserved underground. Only the application of the ADCM allowed for a comparison of GPR and magnetic amplitude data reading, following which a spatial image (2D and 3D) of the preserved archaeological structures and the geological stratigraphy of the Santa Maria site were obtained.
Objects that have come within the inventory are the effect of whaling activity carried out in the region of South Shetland Islands in the first half of the twentieth century. They include mainly bones of hunted animals, rarely wooden or metal objects, part of which may be related to the whaling industry. In this paper the areas of particular accumulation of these objects have been determined, and the attempts to explain the reasons for such accumulations have been made. In addition, certain suggestions for further investigations into whaling activity in the South Shetland Islands region have been put forward. During the work 158 large fragments of whale skulls, among others, have been inventoried. The total number of individuals whose preserved relics have been explored within the surveyed sections of the Admiralty Bay shores has been estimated to be 210-230.
ABSTRACT:
The text discusses medieval and modern sepulchral finds of coins from Eastern Europe, conventionally referred to as the “obol of the dead”. For the first time the phenomenon was observed in 8th century graves of nomads in the Khazar Khaganate. In the 9th and 10th century, Arab dirhams and Byzantine miliarenses appear in graves in the areas of the Scandinavian expansion, mainly in the basin of the upper Volga and the Dnieper. In the 11th century the custom of equipping the dead with coins becomes common and it is mainly West European pennies that are used for the purpose. In the 12th and 13th century, the practice becomes virtually obsolete to experience a revival in the 15th century. In modern times the observance of the custom reaches its peak in the 17th century and remains to be recorded in ethnographic sources until today.
SUMMARY:
The text presents the custom of equipping the dead with coins, followed in medieval and modern Eastern Europe.
In this area coins appear for the first time in richly equipped graves of nomads, dated to the 8th century, along the lower course of the Don and Volga rivers in the Khazar Khaganate. They are predominantly gold issues — Byzantine solidi and gold-plated dirhams, placed in the mouth of the dead.
In the 9th and 10th centuries coins and their fragments, which can be referred to as “the obol of the dead”, occur in the barrow mounds in the north-west areas of ancient Rus’, on the east and south coast of Ladoga Lake, in the interfluve of the Volga and the Oka as well as in sites located along the upper and middle course of the Dnieper, particularly in the Czernichow Land. In the second part of the 10th and 11th century the custom becomes widespread, and most of the finds come from inhumation burial. Apart from those areas, coins appear in graveyards located along the upper course of the Volga River, in the areas of Lake Peipus and Lake Ilmen as well as in the basin of the Dnieper and further down to Kiev. Characteristically enough, all the sites are located in the area of the Scandinavian expansion and colonisation.
The predominant types of coins found in graves dated to the 10th century are Arab dirhams as well as Byzantine folles, miliarenses and solidi. It should also be noted that graves with pendant-coins become more frequent. At the end of the 10th century there is an observable decrease in the inflow of Arab gold into the Baltic region. At the end of the 10th and the beginning of the 11th century, coins from Western Europe appear and dominate the entire next century. They are usually German issues, but also English and, to a smaller extent, Bohemian and Hungarian coins. Interestingly enough, the number of coins left in the form of “the obol of the dead” is much higher than that of pendant-coins. Sometimes the local, Rus’ coins occur, although rather infrequently.
In the 12th and 13th century the custom of equipping the dead with coins disappears completely from the forest zone of Eastern Europe, which is caused by the cessation of the inflow of Western European coins into Novgorod Rus’ and predominantly, by the evolution of burial practices, manifesting itself in abandoning the custom of equipping the dead. In the 13th and 14th century, after the Mongol invasions, coins reappear in the graves of the nomads of the Golden Horde, who bring the custom from the grasslands of Central Asia. The finds are dominated by Golden Horde issues.
In the 14th century, coins are occasionally used in the burials of Lithuanian and Slavic population in the Polish-Rus’ and Lithuanian-Rus’ border areas (today’s Eastern Poland and Grodno Region). In the latter case, the finds of coins are particularly frequent in graves from the 15th century. Similarly to the 11th century Rus’ this is an area of intensive Christianisation and transformations of burial practices. Outside the Grodno Region, the coins appear frequently in graves across Lithuania, Samogitia, Semigallia, Latgale, Livonia and Courland. In the 16th century, coins start to appear in graves of newly Christianised Finno-Ugric peoples of Mari, Mordva and Udmurt. They appear both as the “obols of the dead” and pendants in lavishly decorated necklaces and hats.
The culmination of the practice of equipping the death with coins falls on the 17th century and the beginning of the 18th century. The areas of the Polish-Lithuanian Commonwealth and of the Grand Duchy of Moscow are dominated by local issues, mostly small coins of low nominal value.
In archaeological sources, there is a rapid decrease in the number of sepulchral finds of coins in graves from the second half of the 18th century. We know of only one burial with coins from the 19th century. Similarly, coins were discovered only in one 20th-century grave, which does not, however, signify that the practice of equipping the dead disappeared — it only reflects the current state of examination of contemporary archaeological sites. Ethnographic sources frequently record the tradition of equipping the death and confirm the presence of such practices in the areas of Russia, Ukraine, Belarus and Poland.
This article looks at the history and contents of the quarterly Dawna Sztuka [Old Art] published in Lwów in (1938–1939), dedicated to the history of art and archaeology. Founded by Professor Stanisław Jan Gąsiorowski, the periodical was intended, among others, as a platform for establishing ties with researchers from abroad and presenting the work of Polish archaeologists and art historians to the academic community and readers all over the world.
In France, as well as in other countries of the French language, the relationship between the Bible and literature mirrors the dilemma facing the European culture, a culture founded on the Greek and Roman civilization, when it was becoming Christianized. The Christians in the French speaking Europe confront the problem of 'double-fidelity': either to the Bible as the Truth, or to the Greek and Roman culture representing Art. Two trends can be observed. Some would try to prove the artistic superiority of the Bible over pagan literature. Others would attempt to show that even in that kind of non-Christian literature it is possible to observe the presence of supernatural truth. The dilemma abates and loses its importance starting with the XVIII century when literature as such emancipates and becomes an autonomous reality of esthetic character.
Unsurprisingly, in the Middle Ages, the Bible constitutes the crucial source of inspiration for French literature. Authors compose paraphrases and long poems based on Biblical motifs. There appear mystery plays, with their performance often spread over a number of days. In the XVI century, both Catholics and Protestants produce a number of translations of the Holy Scriptures. There appear poetic pa- raphrases of psalms, and also extensive epic poems adopting various Biblical threads. In the XVII century, the genre of poetic meditation appears in addition to the genres already mentioned. On the other hand, the kind of drama based on Biblical themes is in retreat; it finds refuge in the academic theater, when it becomes superseded by works of the classicist character. In the beginning of the XVIII cen- tury, some scholars try to demonstrate the religious character of the works of Antiquity.
Together with the rationalism of Enlightenment, there appears a new attitude towards the Bible. In Voltaire, the Bible is an object of attacks and of ridicule. In Rousseau, it is a paradigm for the kind of discourse that is supposed to take its place. In Romanticism, we can observe the influence of the Bible over both Christian and non-Christian writers. In the works of the latter, the poet becomes a mystagogue interpreting the old myths. The Bible influences poetry; it serves as a stylistic and esthetic model, as a source of themes and motifs, and also as a point of reference for poems in the philosophy of history with the pantheistic or else progressist and utopic message, and for non-Christian apocrypha. In Symbolism, the Bible becomes completely despoiled of its religious value. It is being used in entirely atheistic and subjectivist ways. By the end of the XIX century, and in the first half of the XX century, we observe in France some kind of Catholic renaissance. The Bible is present in the prophetic works of Le'on Bloy. It becomes the object of the exegetical work of Claudel, of the poetry of Jouve and P. Emmanuel. In non-Christian writers in loses its function of the book of faith and becomes a book of myths.
en
pl
