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In past fifteen years in Poland we could observe an intensiva development of studies on early medieval times. In particularly it was noticeable in archeological and historical sciences and resulted from preparations for two millennium anniversary
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The failure of the Ilinden-Preobrazhenie Uprising of 1903 inflicted serious damage on the conceptual and organizational state of IMARO.
More...Droga Mariana Szyjkowskiego do objęcia Katedry Języka i Literatury Polskiej Uniwersytetu Karola w Pradze
A Polish scholar, literary critic, university lecturer, theatre lover, great organiser and speaker, an associate of a number of scholarly journals and newspapers, a man of impeccable manners, and patriot, Marian Szyjkowski undoubtedly stands out as one of the most outstanding examples of the Polish-Czech research cooperation, or even of a much wider ‘mission – to bring both nations closer to each other‘. Szyjkowski‘s life began in Lviv, then the capital of Galicia of an autonomous era. The atmosphere of his family home, the Polish-language high school and an extremely high level of university studies were a formative influence on Szejkowski. Next came Kraków, with its Jagiellonian Library, subsequent degrees, significant publications, PAU (the Polish Academy of Learning) membership. His life nevertheless took the main turn when Szyjkowski became the Head of a newly established Department of Polish Language and Literature at Charles University in Prague.
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Ritual bread used to play a very important role in various annual and family rituals. In the Lublin region, korowaj – large round braided bread – as well as busłowe łapy, szczodraki, andrzejki or small breads from Wola Obszańska, piróg biłgorajski and the so-called crosses, baked during Lent in Michałówka, deserve special mention. They performed important ritual functions and could be considered in the contexts of religion, magic, mediation, sacrifice, initiation and integration. Changes that have occurred in recent decades in ritual customs and traditions caused the bread to lose its function of an important prop. The types of bread that survived until now have lost their magical and religious significance. In the author’s opinion, it is crucial that actions are taken to protect the still existing traditional forms of bread.
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Le texte ci-joint suit le destin de quelques personnages du XVIIIe siècle, à savoir la famille Ruset. Sous la pression des événements, certains membres de cette famille sont partis de Moldavie en Valachie où ils se sont mariés avec des descendants et descendantes de grandes familles valaques. Quelles stratégies matrimoniales ont-ils développé pour s’immiscer parmi les grandes familles de la noblesse valaque et quel genre de rapports ont-ils élaboré avec cette noblesse ? Quel a été le sort de ces membres de la famille Ruset ? Comment se sont-ils adaptés au nouveau milieu social valaque et à qui ont-ils légué leur fortune après la mort? Ce sont les principales questions auxquelles tente de répondre cette étude. Parmi les 11 enfants du Grand Vornic Iordache Ruset, quatre ont choisi leurs épouses ou leurs époux dans les rangs de la noblesse valaque : Nicolae Ruset s’est marié avec Ancuța Brâncoveanu, Ioniță avec Ancuța Filipescu, Victoria avec Pârvu Cantacuzino et Ruxandra avec Barbu Văcărescu. D’autres on fait de même avec leurs enfants: Safta, la fille d’Anastasia et de Nicolae Costin, par exemple, a pris comme mari un boïar valaque de la famille Crețulescu; Catherine, la fille d’Anița et de Constantin Ruset s’est mariée en secondes noces à Constantin Mavrocordat. Le destin de tous ces personnages a été reconstitué à l’aide de maints documents d’archives inédits, dont certains sont publiés en annexe à la présente étude.
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Hallstatt period clay altar from Vát. Data on the cultic objects of the Eastern Hallstatt culture. A unique object was discovered during the excavation of a settlement of the Hallstatt culture at the Vát, Bodon-tábla site (Vas county, Hungary). The find, which the authors have interpreted as a “clay altar”, is in many respects similar to the firedogs of the Kalenderberg culture, yet it is different both in its size and ornamentation. The only real analogue to the object came from Styria, although clay objects that can be interpreted as altars can be found on the entire territory of the Eastern Hallstatt culture. Beside other similar altar fragments, the decorated baking surface of an oven was also found at the Vát site. The structure of the uncovered houses also attests to the uniqueness of the site.
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Mortaria were used in Pannónia in the entire Roman period, but they changed in form and material from time to time. Potter’s stamps indicate that some of them were imported goods, but they were mostly local products. The article deals with mortaria found in Zalalövő (ancient Salla) between 1973 and 2005 and tries to draw a picture of the chronology and the provenance of the different mortarium types.
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Data to the pendants of the late Bronze Age depot find from Nadap. The study deals with the pendants of the significant late Bronze Age depot find published recently by J. Makkay. Pendants of diverse types can be found in it: 1) items belonging to “reiche Gehänge”, 2) “Mittelstück vom Typ Sankt Katharein oder Winklsaβ“, 3) “trichterförmige Anhänger“. The pendants composed of hourglass-shaped items with denticulate ornaments on both sides (Fig. 1.1-2) are unique items in the Hungarian find materials: they belong to “reiche Gehänge”. The fragment of the Tibolddaróc type pendant (Fig. 2.1) and the large, funnel-shaped pendant (Fig. 3.4) of the Nadap depot find could be imported to Transdanubia from the territory of the Northeastern Hungarian Piliny culture. The pendants of the Nadap depot find can be dated from the early and older Urnfield culture, the B2 D – Ha A1 period.
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Wall-paintings at Carnuntum (Lower Austria). Review about the current results. Apart from two articles from H. Brandenstein the ancient paintings of Carnuntum were unknown. Along with the excavation-projects which started in 2001 some wall-paintings were uncovered in the houses I and II (Figs 1–3). But during the researches in the villa urbana a fountain was examined which was nearly completely filled with roman paintings. Most of them are part from two different ceiling-paintings which were destroyed by an earthquake in the middle of the 4th century. One could be identified as a coffered ceiling-decoration (Fig. 4) with red and blue coffers. The other consists of several frames with two winged persons and some animals (Figs 4-5).
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Several publications since Czihak have dealt with the shape, decoration and origin of a peculiar group of conical glass beakers with cut ornaments called after Saint Hedwig of Silesia (1174-1243). Fourteen complete beakers and fragments of ten additional vessels are known from the respective literature. They have thick walls, a foot ring and range in height from 8 to 15 cm. Their relief shaped ornaments, cut on a wheel, represent pictures of lions, eagles, griffins, ivy leafs, life trees, stars, shells, almonds, etc.
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Significant excavations were conducted in the cemetery on the Danube bank (Gas Factory) east of the Civil Town of Aquincum on the territory of Graphisoft Park between 2005 and 2007. During these excavations, the archaeologists of the Aquincum Museum unearthed nearly 1300 Roman graves. It became evident that the cemetery was continuously used at least from the time of the foundation of the municipium until the end of the 4th century. The graves were dug into the sand dunes on the river bank, which were, however, leveled at the construction of the Gas Factory (end of the 19th century – beginning of the 20th century).
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N-S oriented grave group in the Gepid cemetery of Biharkeresztes–Ártánd-Nagyfarkasdomb. There was a grave group in the Hun period Gepid cemetery of Biharkeresztes–Ártánd-Nagyfarkasdomb that could be characterised by N-S orientation, drink offerings usually placed in a jug at the head and the special costumes. Both men and women wore buckled boots on the feet and two or three belts around the waists: one belonged to the trousers, one to the kaftan and one to the weapon. These burial customs were characteristic of the Alans of the Hun period.
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I took part in the archaeological excavations preceding the construction of road no. 405 between March 1 and June 26, 1994. The stretch between 0 km and 3 km where I was the director of the excavation started at the Dabas exit of highway M5 (marked by a triangle in Fig. 1), and lay within to the administrative borders of Újhartyán village. The archaeologists of Pest county had already carried out field walking in the track and in its environment. It indicated a single site on my territory: site no. 42.1 About two thirds of the territory was covered with planted pine and acacia forests, while the stretch between 2000 m and 3000 m was a wheat field on a soil composed partly of wind-blown sand and partly by a more compact humic soil. The area was segmented by N-S directed, 1–2 m high elevations. It could already be observed before the excavations that a few of the depressions between the elevations were former water courses or the remains of a waterlogged territory.
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It is a well-known fact that organic remains represent only minute percentage of the archaeological finds from the 10th – 11th centuries due to the climatic and soil conditions of the Carpathian Basin. Most of the surviving objects are of small size and of poor condition. However, in order to shed light on the material culture of previous centuries, it may be of importance to re-examine this evidence.
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According to the evidence of linguistics, the Hungarians brought the knowledge of beekeeping with them to the Carpathian Basin. Beekeeping and the consumption of honey must have been a common practice in Csongrád (historically the county seat in the early Middle Ages), a settlement surrounded by water, as records show that in 1138 the people here were required to pay a tax in márc (mead). In Turkish times, mid-16th-century defters (taxation lists) provide evidence of beekeeping during that period. After the Turks were driven out of Hungary, a record dating from 1731 shows that as part of his economic organising activity the Hungarian landowner Sándor Károlyi wanted to make beekeeping a taxable activity. Notitia, an 18th-century description by Mátyás Bél (minister of religion, teacher, historian), and the survey ordered in the time of Joseph II record the endowments for beekeeping (extensive natural stretches of water and melliferous wildflowers) as well as the man-made conditions (cultivated melliferous plants such as tobacco, grapevines, fruit trees). 19th-century sources also confirm the existence of local beekeeping. Material collected orally in 2004 shows that folk and peasant beekeeping was practised at several places in the area in the late 19th and the 20th centuries. In addition to establishing the locations, in a few places the researchers also obtained a description of the place occupied by beekeeping in the peasant economy. The oral data record the traces of beekeeping in live trees and of harvesting honey in the wild, the process of transition from skep to box hive in the late 19th and early 20th centuries, the various types of hives, the method of making mead and the occasions on which honey was eaten.
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A new system of Polish-Lithuanian relations was shaped manly by the passivity of Poles inhabiting the eastern Lithuania in the plebiscite organised by the Lithuanian government on 9 February 1991, and a decision of the authorities of Vilnius and Šalčininkai (Polish: Sołeczniki) regions to hold a referendum, initiated by Mikhail Gorbachev, on the future of the Soviet Union to turn it into a new, loose confederation of states, which was not recognized by the Lithuanian authorities. Such an attitude of Lithuanian Poles was determined by several factors. Firstly, the Soviet social and economic structure; secondly, for a large part of people the old governments of the Vilnius and Šalčininkai districts and the memory of the Lithuanian Soviet Socialist Republic guaranteed stability and predictability. The soviet structures were more trusted than a newly introduced, not strong yet Lithuanian social and political order. The sense of threat was intensified by an unquestionable domination of Lithuanians on all levels of the new hierarchy. Social and political reforms were perceived by the Polish minority in Lithuania through the prism of a rule of the majority. For the rest of the Lithuanian society (except of the Russian minority) such an attitude was completely incomprehensible. In such complex geopolitical circumstances Poles from the regions of Vilnius and Šalčininkai decided to convene a congress of deputies of the Vilnius and Šalčininkai regions to Mostiškės. According to a project adopted at the Congress, the Vilnius district was to become “an autonomous administrative-territorial unit within the Lithuanian Republic”, with a broad political autonomy. In the opinion of Lithuanians, however, the region of Vilnius should not be “an autonomous administrative-territorial unit of the Lithuanian State”, but form a part of Lithuanian federation. This meant that the Poles wanted to enlarge the status of the Vilnius region and to strengthen its autonomy within Lithuania. The implementation of such a project would mean a decentralisation of the state. In a complex geopolitical situation of that time all attempts at the decentralisation of the country was regarded by the Lithuanian political elite as the threat of the security of the young Lithuanian state, its sovereignty and territorial integrity.
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The Ottomans occupied Bonyhád and its surroundings probably during the imperial campaign of 1543. The first survey of the region was made in 1546, followed by three additional ones during the 16th century (1552, 1570 and 1579). The territory under investigation first belonged to the sancak of Mohács, later to that of Pécs. Nearly all studied settlements could be found in all four defters . Thus some 20 places were categorised according to various criteria. It turned out that as far as population, the amount of taxes paid and wine-production are concerned, the market town ( oppidum ) Nádasd was the most significant. Though only a village at the time, Bonyhád also ranked among the first in several respects. The examination of settlements with mills, fairs and markets and of the number of priests yielded new results, modifying in part our knowledge of the Middle Ages.
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