Al-Mas‘ūdī, a 10th century Arab traveller and writer spoke of a pagan custom present among the Slavs and the Rūs living in the Khazar capital, Ātil. Namely the posthumous marriage of an unmarried man. Another Arab author, Ibn Fadlān, witnessed and described in detail a burial ceremony of a Rūs chieftain, which had many elements of a wedding ritual. The two testimonies can be easily associated together. The practice of posthumously marrying an unmarried person has been present in Slavic culture for centuries. Even now some of its aspects can still be observed among Slavs, including Poles, although their true significance has long been forgotten.

A longstanding folk tradition among rural Russian peasants, ulichnye familii (‘street surnames’) were used by Doukhobors colloquially ‘on the street’ of a village to distinguish among families sharing the same official surname. Similar to Quebecois dit names and Scottish sept names, ulichnye familii arose because of the low surname stock within Doukhobor society. Passed down to succeeding generations and transferred between settlements, these names became a recognized form of address among Doukhobors, helping structure kinship networks and organize social interactions among villagers. When a large contingent of Doukhobors emigrated from the Caucasus to the Canadian prairies in 1899, they continued this naming practice in their settlements well into the early 20th century. A ubiquitous part of their culture for generations, today ulichnye familii have all but disappeared among Doukhobors, as a result of their assimilation, dispersal and modernization. This article offers an analysis of the Doukhobor anthroponymic custom of ulichnye familii: the social factors leading to their adoption; the etymological processes through which these names were formed; the manner in which they were used and transmitted; and the elements contributing to their eventual decline and disuse. It also includes an inventory of extant ulichnye familii among the Doukhobors of the Caucasus and Canada, obtained through extensive fi eld interviews and archival research.

The objective of this article is to present the funerary eye and mouth plates use as a funeral custom from the 10th century in the Carpathian Basin. Presented artefacts, which were interpreted as funerary eye and mouth plates, were sewn onto the shroud used to cover the skull or were placed on the eye cavity and on the mouth of the deceased person. The collected artefacts were divided into four parts, based on the formal aspect. Their characteristics were examined. These artefacts show strong connections with specimens known from eastern Europe, especially with the ones known from the Ural. The ancient Hungarians brought this funeral custom to the Carpathian Basin in the course of their conquest. Ethnic studies are needed to understand the discussed custom, and the subject requires further research.

The present text describes the attitude toward sources of law in the recent works of the International Law Commission (ILC) on custom, general principles of law, and jus cogens (with special emphasis on reports of the respective special rapporteurs). The three main tasks of the text are to verify whether the ILC rapporteurs: grasped the essence of unwritten sources (reality-concern); preserved the coherence of views when referring to different topics (coherence-concern); and last but not least allow states to have the decisive voice as regards the set of their obligations (sovereignty-concern). The author notes the nominal strict attachment of the ILC to two-element nature of custom as a general practice recognized as law. Though in fact it should be a good message for states, this strict attitude of the ILC seems not to be based on a real stress test. It seems to ignore the reality of lawyers and even international judges referring to several customary norms without the slightest attempt to verify the true existence of both the two elements of custom – namely practice and opinio juris. What is more, the ILC does not see any problem with calling all general principles as sources of law. What is overlooked is the element of state consent to be bound by several presumed general principles. This is qualified by the author as a threat to state sovereignty – with states being pressured to follow some patterns of conduct to which they have not given their consent.

In the paper, we investigate queueing system M/G/∞ with non–homogeneous customers. As non–homogenity, we mean that each customer is characterized by some arbitrarily distributed random volume. The arriving customers appear according to a stationary Poisson process. Service time of a customer is proportional to his volume. The system is unreliable what means that all its servers can break simultaneously and then the repair period goes on for random time having an arbitrary distribution. During this period, customers present in the system and arriving to it are not served. Their service continues immediately after repair period termination. Time intervals of the system in good repair mode have an exponential distribution. For such system, we determine steady–state sojourn time and total volume of customers present in it distributions. We also estimate the loss probability for the similar system with limited total volume. An analysis of some special cases and some numerical examples are attached as well.

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.