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Srednjovjekovni kulturni krajolik – interpretacija prostornoga rasporeda nekropola stećaka

Srednjovjekovni kulturni krajolik – interpretacija prostornoga rasporeda nekropola stećaka

Author(s): Edita Vučić / Language(s): Croatian Issue: 97-98/2019

For the purpose of a better understanding of the meaning of the medieval landscape, the discourse covers not only the stećci necropolises in the Western Herzegovina but also other visible material traces from earlier archeological periods. Just these material traces are indicators of the interaction between space and man who for generations has been projecting his cognitive map onto the environment, shaping it and giving the places new meanings. The paper will discuss the fitting of necropolises of the Western Herzegovina into the natural ambiance, along water courses and springs, former communications lines or by burial sites, which points to the vestiges of pagan beliefs and to the superstitions of the late medieval populations. Since this cannot be corroborated by written traces, the reconstruction of the actions of the late medieval populations in choosing the locations for the burial of their dead will be considered hypothetically. The deliberations of the author are the result of the years-long field work and the consultations of expert literature from theoretical archeology of space and landscape.

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Slagūnes Cibēnu senvietas. Aizmirstā meklējumos

Slagūnes Cibēnu senvietas. Aizmirstā meklējumos

Author(s): Juris Urtāns / Language(s): Latvian Issue: 1/2008

On 3 May 2001, aerial reconnaissance was undertaken of the site of the Slagūnes Cibēnu Cepures Hill (Annenieki Parish of the Dobele District). Several concentric grass marks were observed in a field next to Cepures Hill, coresponding in size to Early Iron Age barrows. In an attempt to identify the marks, archival research was undertaken, literary information was collected and the archaeological sites at Cibēni (Cepures Hill, Ozolkalns, Elkus Hill, the cemeteries at Mantas Hill, Ozolkalns and Lake Balziens) were visited. The earliest known account of the ancient sites around Cibēni was recorded by J. Doring in 1868. At that time, a barrow was also excavated. Artefacts excavated in 1867 at Mantas Hill also ended up in repositories of artefacts. In 1869, the ancient sites were described by A.Bielenstein, focussing on Cepures Hill. He suggested that Cepures Hill was the site of the castle of Babote, men-lioned in 1279. Most subsequent researchers did not support this hypothesis. Both researchers also left comprehensive descriptions of Elkus Hill. Later, in l he 19th and 20th centuries, the ancient sites of Cibēni were frequently mentioned in a variety of publications. Today it is possible to identify all of the ancient sites at Cibēni listed since the middle of the 19th century. The concentration of sites in this area is the reason why they have been confused in several publications (confusion between Cepures Hill and Mantas Hill, the cemeteries of Ozolkalns and Cepures Hill). The area around Slagūnes Cibēni was evidently an important centre in the ancient past, marked by several burial sites dating from the Early and Middle Iron Age, as were the sites of Cibēnu Cepures Hill, which requires furthoi study, and the adjacent hill, Elkus (Idol) Hill, the name of which may indicalc a sacred role. The grass marks seen in the aerial photographs turned out to be of natural origin - they had come about as a result of fungal growth. At the presenl level of development of aerial archaeology in Latvia, we still have to determine the kinds of archaeological realities that are visible from the sky and identify the kinds of grass, crop and soil marks and other features that indicate their presence. The attempt to interpret the marks observed at Cibēni has focussed attention on the ancient sites of the Cibēni area as part of the present-day cultural landscape.

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Podniecība Latviešu folklora

Podniecība Latviešu folklora

Author(s): Baiba Dumpe / Language(s): Latvian Issue: 2/2006

The aim of the study is to identify in folklore (folksongs and incantations) elements connected with pottery making, and, as far as possible, to assign these to particular stages of the development of pottery production. The article focuses on words describing the raw materials for pottery: māli (clay), zvirgzdi (gravel/crushed stone), akmens (stone), oln (pebble/egg) and olis (pebble). The study was based on the folksongs included in the academic work Latviešu tautasdziesmas ("Latvian Folksongs"), published from 1979 onwards, as well as incantations compiled in the work Latviešu buramie vārdi ("Latvian Incantations"). The word māli (clay) mostly appears in folksongs in the context of agriculture, less often in connection with pottery-making. Most commonly, the gruelling labour of kneading clay is wished on the landowners in hell when they die. It is thought that this group of folksongs appeared in the 18th century, when corvee labourers were made to prepare clay and to shape and fire bricks for the buildings of the estates. The oldest ideas concerning tire places for obtaining clay and the tasks of bringing the clay home and kneading it are to be found in the incantations. These relate to dairying, especially to butter production, i.e. the sphere of women's work, which up to the 13th century also included pottery-making. It is concluded that folklore does indeed contain references to pottery production as an element of the domestic economy, which are better preserved in incantations, less so in the songs. These are the ideas concerning the procurement and kneading of clay and the provision of crushed stone. So far, it has not proved possible to find examples referring to pottery as an activity undertaken by craft workers.

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Mazas vērtības lauku kultūrvidē – folkloras un arheoloģijas vienotājās

Mazas vērtības lauku kultūrvidē – folkloras un arheoloģijas vienotājās

Author(s): Lilija Jakubenoka / Language(s): Latvian Issue: 2/2006

Separate objects of nature become the cultural heritage both due to folklore as well as traditions that have been preserved by generations. Therefore they often attract the attention of archaeologists and folklore researchers. As a result, it is possible to get a deep insight in the mythical world outlook of our ancestors. The paper basically deals with the study of stones having cultural and historical value and also touches upon other values of the rural cultural environment - trees, springs, hills, focusing on the issues related to their protection and research. The protection of the objects mentioned above is of particular importance to archaeologists; however, the archaeologists are interested in them as objects of scientific study not as values of the Latvian cultural environment. As a rule, the objects transferred from their original location are not granted the status of the protected archaeological monuments. Folklore researchers also demonstrate little interest in the preservation of these small values of the rural cultural environment. Therefore, many objects described in the folklore collection can not be identified in nature. However, these objects play a significant role in the study of Latvian mythology as they provide significant information about chthonic deities. The paper concerns with analysis of the mentioned problem, based on the particular examples realized in the systematic practice of regional studies. Nowadays, when considering the issues related to the research, preservation, and popularization of these objects, it is important to bear in mind that it is equally important to preserve a link between a particular object, its geographical environment, and narrative folklore referring to this object. Archaeologists and folklore researchers should cooperate not only in order to use these objects in their research, but also in order to preserve them as cultural and historical values in the Latvian landscape and the human spiritual cultural space.

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Arheoloģijas dati jumja attīstības izpētē Latviešu mītiskajos priekšstatos

Arheoloģijas dati jumja attīstības izpētē Latviešu mītiskajos priekšstatos

Author(s): Valdis Rūsiņš / Language(s): Latvian Issue: 2/2006

The article deals with the possibility of the use of archaeological data in the investigation of the development of the deity ļumis in Latvian Pre-Christian religious notions from not personified jumis (two ears of grain, stalks of flax or I wo fruit that have grown together) to a personified, anthropomorphic mythical creature. Two dominant theories in the comparative Indo-European linguistics indicate a well-marked link of the word jumis with the Proto-Indo-luropean language. However, these theories are not able to give certain answers to the questions when and how the notions of jumis developed in the Latvian religious traditions. The analysis of the Latvian archaeological material is taken as a basis for the attempt to investigate the chronology of jumis' development. The first millennium A.D. indicates the appearance of jumis motifs in archaeological material and ornaments. Archaeological material indicates that the process of the formation of Jumis as a deity took place in the 12th-14th cc, while the personification of ļumis began already in the middle and the second half of the first millennium A.D. The anthropomorphization of the image of ļumis as it appears in the Latvian folklore sources is incomplete and, apparently, was stopped by the Reformation in the 15th century.

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Arheoloģiska studija par Augšzemes pilskalnu aploces vietvārdiem

Arheoloģiska studija par Augšzemes pilskalnu aploces vietvārdiem

Author(s): Juris Urtāns / Language(s): Latvian Issue: 2/2006

In the early 19th and 20th centuries, when the studies of hill forts started in Latvia, the place-names of hill fort surroundings were mainly used to find the respective hill fort itself. Upon the discovery of hill forts, the place-names of hill fort surroundings were used in two types of research. The first direction represented the studies of historical geography where the names of the houses, estates, and settlements located near a hill fort were linked and compared to the mentions of a fort or a settlement in the early written sources, mainly those dating hack to the 13th and 14th centuries. Thus, it was attempted to link a place mentioned in the written sources to a definite hill fort. The second direction was connected with the identification and study of the sacred places and cult places related to hill forts or located close to them. It can be assumed that the place-names of hill fort surroundings might contain some information about the processes or actual facts characterizing a particular fort during its existence. Therefore, 36 genuine Augšzeme hill forts were subject to the analysis. All the place-names in the territory of 2.5 km around each hill fort were recorded based on the maps published in 1920s. As regards the crafts, the craft of a blacksmith can be singled out most distinctly (10 place-names). Three place-names are related to pottery. In the early period of the existence of hill forts, pottery could not have been a separate branch of economy. There are also place-names related to wood working, and bee keeping; four place-names refer to brewing, bread, and malt. It appears that at the present stage of the research it is not possible to give a definite answer to the question whether the place-names of Augšzeme hill fort surroundings contain any evidence of the period of their existence. It seems that these place-names identify a little studied research direction which, hopefully, could result in new knowledge in the studies of hill forts as well.

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Lithuanian Archaeology and Folklore: Towards Cooperation

Lithuanian Archaeology and Folklore: Towards Cooperation

Author(s): Vykintas Vaitkevičius / Language(s): English Issue: 2/2006

Raksts veltīts akadēmiskai sadarbībai arheoloģijas un folkloras pētījumu jomā Lietuvā laikposmā no 19. gadsimta līdz mūsdienām. Sniegts arī īss pārskats par Lietuvas arheoloģijas un folkloras resursiem; proti, 80 000 tautas leģendu, kas savāktas Lietuvas folkloras arhīvā, un vairāk nekā 300 000 arheoloģisko atradumu, kas glabājas Lietuvas muzejos. Pētījumu vēsture ļauj mums saskatīt saikni starp leģendām un arheoloģiskās izpētes vietām. Arheologi ir izpētījuši daudz pilskalnu, apbedījumu vietu, pagānisko kulta vietu, kas saistītas ar zīmīgiem nosaukumiem un leģendām. Arheologi bieži atklāj vietas, kas tautas atmiņā ir glabājušās gadsimtiem ilgi. Padomju laika aktīva dialoga starp arheoloģiju un folkloru nebija. Tikai 1990. gadā notikušās politiskās un sociālās pārmaiņas iezīmēja lūzumu arī Lietuvas arheologu uzskatos. Pēdējā gadu desmitā ir vērojams dažas pazīmes, kas liecina, ka humanitāro zinātņu pārstāvji virzās pretim sadarbībai. Raksta sadaļā "Folkloras datu izmantošana pētniecībā" tiek iztirzāta tēze, ka noteiktu reģionu aptverošie vietvārdi, leģendas un ticējumi ir galvenie zīmīgie kultūrainavas liecinieki. Pēdējos gados Vilnas apkaimē veiktie pētījumi nepārprotami apstiprina šādu projektu nozīmi.

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Baltu pasaules modeļa atspoguļojuma iespējamās paralēles folklorā un arheoloģiskajā ornamentā

Baltu pasaules modeļa atspoguļojuma iespējamās paralēles folklorā un arheoloģiskajā ornamentā

Author(s): Baiba Vaska / Language(s): Latvian Issue: 2/2006

Both Latvian folklore and the ancient design of the Baltic tribes preserve reflections of ancient cults and ideas concerning the structure of the world. Nowadays, it is generally accepted that ancient design, apart from its decorative aspect, also includes information in the form of signs and symbols, especially in non-literate cultures. Interpretations of design make use of information from folklore and from the traditional mode of life in the culture, as well as from historical accounts by contemporaries. In this paper, a comparison is made between the world order as interpreted from folklore and from the Iron Age archaeological material, taking the model of the world tree, as represented in the cultures of many peoples of the world, as a basis. The world tree appears in Latvian folksongs as a deciduous tree at whose tip the' sun sets, while in folktales it is seen in the form of a beanstalk by which one can climb to heaven. In design, this could be represented by the vertical herringbone design on 9th century Latgallian cuff-shaped armbands. The heav-only mountain appears in folklore as a mountain of ice or glass, with the sun sit-tting at the summit. In the archaeological material, this could be represented by hi upturned chevron with a circle at its tip. The sun is personified in folklore, md is seen as driving a cart or a boat. In the archaeological material, the sun is regarded as represented by the depictions of wheels and concentric circles, as. well as by the swastika. The moon, which appears in folklore as a warrior, is, represented by lunulae, usually connected with female dress. Lunulae also occur in the designs on horse-trappings. In certain cases, these are found on Prussian material from the Roman Period, while in Europe they came into fashion again in the 18th century. An 18th century lunula from a horse-fitting has been found in the ruins of Turaida Castle. Perhaps the folklore tradition relates to this period. Star motifs are also represented in the archaeological material from East Prussia. In Latvia, they are seen on the 12th century star brooches from Eastern Latvia. In folklore, the planet Venus is personified as Auseklis. It is perceived as two separate stars: the morning star and the evening star. It can also appear in the form of two horses, an aspect that serves to link it with the cult of twins, represented in folklore by the Sons of God. The cult of twins is also connected with the folklore figure Jumis, represented by two ears of grain growing on a single stalk. Jumis is unmistakeably connected with fertility cults. Traditionally, the figure of Jumis is seen in design in a motif with two upturned chevrons, their adjacent lines overlapping. Such motifs occur already in the early farming cultures of the Balkans, in the 5th mill. BC.

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Finding and Asking the Right People the Right Questions. On the Use of Oral Tradition in Archaeology

Finding and Asking the Right People the Right Questions. On the Use of Oral Tradition in Archaeology

Author(s): Christer Westerdahl / Language(s): English Issue: 2/2006

The background of this paper is extensive surveys and interviews for thirty years in maritime milieu, including a great lake environment, as well as the mountains of the interior of Scandinavia. The central theses are: 1) that you can almost be sure of a genuine tradition if a specific place for it can be pointed out in present neutral space, thus a potential archaeological site, and 2) that tradition and place names make a holistic view of culture possible, they offer extremely many-sided aspects of cultural history: mundane everyday existence, emergencies, dramatic events and aspects of life alike. Four principles for field work are outlined, geographical, social, gender and personal. By way of the study of folklore it is possible even to formulate intricate hypotheses on e.g. cultural barriers and ancient cosmology.

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Предания о языческих культовых памятниках беларуси и археология

Предания о языческих культовых памятниках беларуси и археология

Author(s): Eduard Zaikovsky / Language(s): Russian Issue: 2/2006

Despite the long period of time since the adoption of Christianity in Belarus, some pagan cult monuments are reflected in folklore. Several groups of legends have been studied. The biggest group is constituted by legends telling about a church located in a particular place some time ago, which had later sunk under ground. These legends refer to town settlements, ordinary hills, and even to flat areas of land, or sometimes to marshes and shallow lakes. In some of these places shrines have actually been discovered. Sometimes there was the source of a river nearby, which is also reflected in legends. These springs are linked with the shrines according to the principle of binary opposites. There could be a sacred boulder at tire spring of a river, something like the devil's stones or the stones 'tailors'. These stones can be linked with the worshiping of Veles or the similar Baltic deity. Topographically, the Devil's stones are typically found in remote marshy areas. Big boulders having an extended shape are often referred to as Snake's Stones. In some areas unprocessed stones are called the stones-'tailors' or the stones-'shoemakers'. Part of 'tailors' possess an additional name 'Stepan'. In the Byelorussian folklore the name 'Stepan' refers to a slightly Christianized substitute of Veles, the feminine counterpart of which was a sacred personage possessing the Christian name Catherine, and sometimes Uliana or Veliana. Legends referring to the hills of the type Maiden's Hill or settlements where giants throwing stone axes at each other supposedly used to live have also been studied. There are also legends about giants who used to make various clothes free of charge (which partly coincide with the plots about the stones "tailors"). Archaeological data about the places where sacred sites used to be located have also been analyzed. A conclusion has been drawn that in some cases folklore can contain some information about the actual existence of pagan shrines, but this information is coded according to the characteristics of the particular folklore genre. Apart from that, the probability of the secondary transformation of information has to be considered.

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Apbedījumos atrastie sieviešu rotaslietu komplekti - avots kultūras sakaru izveides pētniecībā

Apbedījumos atrastie sieviešu rotaslietu komplekti - avots kultūras sakaru izveides pētniecībā

Author(s): Vita Bandere / Language(s): Latvian Issue: 1/2006

Dliese Publikation befasst sich mit dem Frauenschmuck, der in Gräbern von Frauen der drei Volksgruppen - Daugaver Liven, Lettgallen und Selonen -gefunden wurde besonders reichhaltig sind diese Grabbeigaben in der späteren Eisenzeit (von 800 bis zum 1200 n.Chr.). Die Zusammensetzung dieser Schmuckstücke unter-'scheidet sich bei jeder ethnischen Gruppe. Es ist zu bemerken, dass sich bei diesen Grabbeigaben neben den jeweiligen volkstümlichen Schmucksachen nu ll Schmuckstücke oder Gegenstände von anderen ethnischen Gruppen befinden. Die Verfasserin versucht nachzuweisen, dass diese "fremden" Schmucksachen nicht nur durch den Handel, sondern auch durch Einheirat der Frauen in deren Besitz gekommen sind. Die betreffende Braut behielt die Schmucksachen, die charakterisch für ihre Volksgruppe waren und nahm auch neue Gegenstände von ihrem Mann an. In den Frauengräbern der Daugaver Liven findet man unter den Smuuckstücken auch drei Arten von Anhängern: vogel- und pferdchenartige Anhänger sowie Schlüssel. Diese sind nicht bei allen Grabbeigaben zu finden, sondern nur vereinzelt anzutreffen. Daraus kann man folgern, dass diese Anhänger nicht als Amulette zum Schutz gegen das Böse dienten, sondern ein charakteristisches Schmuckstück für jede Besitzerin waren.

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Kārku pagasta svētvietas un to folklora

Kārku pagasta svētvietas un to folklora

Author(s): Sandis Laime / Language(s): Latvian Issue: 1/2006

Kārķi parish is situated in Valka region in northern part of Latvia. The current article deals with the objects of sacred landscape of the parish and their folklore. Folklore collected during the expeditions between 2002 and 2004 a:, well as that from the Archives of Latvian Folklore has been used as a sourer to identify sacred places (trees, stones, hills etc.) in the landscape of Kārķi parish. The research revealed that Kārķi parish is quite rich in places that could have been considered sacred in the past. One can find different types of sacred places here either characteristic of whole territory of Latvia or of Northern Vidzeme only, e.g. stones that are believed to be moved by Veins (Devil) (stones at farm-of Dišleri and Strautmali) or used by Veins as chair (Kalējiņi Devil's Chair and Dišleri Devil's Chair) are typical for whole territory of Latvia, so called Swedish trees (Strautmali Swedish Lime and Vēveri Swedish Oak) are typical for Vidžeme while so called Witch hills (Kalnapelēdu Raganu Kalns and Āran- Raganu Kalns) which are connected with place legends which tell about washing clothes and dancing on the hill are typical for northern part of Vidzeme only.

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Arheoloģiskās vietas Kūku pagasta iedzīvotāju priekšstatos

Arheoloģiskās vietas Kūku pagasta iedzīvotāju priekšstatos

Author(s): Liene Ozoliņa,Juris Urtāns,Ieva Vītola / Language(s): Latvian Issue: 1/2006

There are five archeological monuments that are under the state protection in kuku parish of Jēkabpils district: Dzirkaļu hillfort with a settlement and Church i baznīcas) hill, Asotes hillfort with a settlement, the ancient burials of Daugavas (Iglenieki, Ribāki and Kūkupasile. In the summer of the year 2003 a culture sociological survey was carried out in order to study how well informed the inhabitants of the parish are about the cultural-historical sites, what their attitudes towards the meaning of the cultural historical sites are, what their personal experience related to those places is. According to the answers given by the inhabitants of Kūku parish, it can be concluded that hill forts are recognized more in the cultural-historical landscape. Compared to other cultural-historical places, Dzirkaļu and Asotes hill-forts are visited more frequently. The respondents know how far they are located from their dwelling-places; the respondents are informed about the protecion status of the object as well as have their opinions about the period when hill forts were active and what their age is. Presumably, it can be related to the visual notability that hill forts have in the landscape, unlike Kūkupasiles, Ribaini and Daugavas Oglenieku ancient graveyards, which possess a relatively less expressive localization in the landscape. Part of the respondents do not perceive the difference between ancienl and natural sites. Likewise, a few interviewees regard as ancient graveyards the ones that are from more recent periods, as well as those functioning nowaday» Possibly, part of the present-day graveyards have been used for longer time and might have some archeological significance. It could be observed that the majority of the respondents do not know or do not distinguish historical periods, do not differentiate ancient-historical monuments and testimonies from the places of historical memory of more recent ages Thus, a phrase "ancient-historical monument" might be considered as a certain drawback of the questionnaire as several respondents perceived it in a conceptually narrower meaning - monuments as sights for commemoration.

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TRASHËGIMIA ARKEOLOGJIKE NË KOMUNËN E DEÇANIT
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TRASHËGIMIA ARKEOLOGJIKE NË KOMUNËN E DEÇANIT

Author(s): Emine Kalaja‐Hajdari,Premtim Alaj / Language(s): Albanian Issue: 48/2018

Deçan Region is rich regarding its cultural heritage, especially archaeological heritage, which is undoubtedly the best indicator of life's development with a high intensity throughout prehistoric and historical periods. Archaeological evidence suggests that life has evolved since prehistoric times, due to its numerous natural resources, biodiversity, and geographic position. In Deçan, as in the whole Dardania area, were witnessed mass of settlements, since the epoch of the eneolithic, to continue with a series of settlements of successive periods, to those of the medieval period, but unfortunately have not been researched enough and consequently there are a luck of numerous studies on them. In this paper, due to the new data derived from recent researches conducted in this area, a contribution was made to the evidencing, chronological determination and definition, and valorization of archaeological heritage strewn over centuries in the Municipality of Deçan.

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Идеология ассирийского государства: историография проблемы

Author(s): Sergey Borisovich Krikh,Alisa Andreevna Popova / Language(s): Russian Issue: 6/2017

This paper considers the problem of Assyriology development in the context of the general evolution of research on history. Assyriology has undergone the following several stages in its development: 1) middle 19th century – 1920s: collection, translation, and initial interpretation of data obtained during the archaeological expeditions; 2) 1930s – 1950s: creation of generalizing works, attempts to characterize the specificity of the state structure and royal power of Assyria; 3) late 1960s – early 21st century: the modern stage in Assyriology development, attempts to apply new approaches to the study of the history of Assyria. Based on how modern Assyriologists consider the problem of the ideology of Assyria, we tried to show that the newest theoretical and methodological approaches, such as the ones developed by R.J. Thompson, L.R. Siddall, B. Pongratz-Leisten, and M. Karlsson, are applied currently in the field of Assyriology. During the review of these monographs, the following conclusion has been made: the development of the methodological foundations of history research and their introduction into various spheres of historical knowledge, on the one hand, expanded the problematic field of Assyriology and allowed us to look at the archaeological sources from different perspective based on new data which were not earlier available to researchers. However, on the other hand, using the example of ideology, we have shown that researchers, due to differences in the applied approaches, see the problem of studying ideology and understand the basic terms in different ways. It leads to different results of research that cannot be combined within the framework of a single cognitive space.

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Образ воина в искусстве населения Казахстана сакского времени
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Образ воина в искусстве населения Казахстана сакского времени

Author(s): Gulnara S. Jumabekova,Galiya A. Bazarbayeva / Language(s): Russian Issue: 3/2019

The Image of Warrior in the Art of Kazakhstan Population of the Saka Time

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О композиционных структурах и иконографических схемах греко-скифского искусства (на примере изделий из кургана Солоха)
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О композиционных структурах и иконографических схемах греко-скифского искусства (на примере изделий из кургана Солоха)

Author(s): Lyubov N. Ermolenko / Language(s): Russian Issue: 3/2019

The article analyzes battle images on the jewellery from the Solokha barrow: a comb, a gorytos overlay and a vessel with scenes of heroic hunting of Scythian warriors. The author discusses these metalwork artifacts considered to be objects of the Graeko-Scythian art in terms of their dual cultural attribution. The artistic features of the objects in question characterized in the paper include the arrangement of composition through numerical patterns, “duplication” of scenes where people act with those involving animals, and the use of iconographic patterns of the Greek art (military posture of “lunge”, etc.) to create the images of fighting Scythian characters. The compositional and iconographic analogies for the analyzed images in Greek vase painting are given, mainly based on the subjects of the Trojan epic, amazonomachy, and centauromachy. An attempt is made to identify compositional elements and artistic motives that correspond to the artistic perception and world view of the Scythian owners of precious objects from Solokha. The author assumes that clear structure and rhythm of the composition, the use of anthropomorphic-zoomorphic “doublets” and other features could meet the artistic demand of the Scythians.

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Сцены сражения на золотом конусе из Передериевой Могилы и скифский миф о Колаксае
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Сцены сражения на золотом конусе из Передериевой Могилы и скифский миф о Колаксае

Author(s): Yurii B. Polidovych / Language(s): Russian Issue: 3/2019

The article addresses the gold object found in 1988 in a grave-mound Perederieva Mogyla of the 4th century BC. It relates to objects of unknown purpose, which are conventionally called cones. Two battle scenes are depicted on the Perederieva Mogyla cone. An analysis of the iconography suggests that the scenes consistently represent two key episodes of the legend (myth) about three brothers. The first scene shows the conspiracy of the elder brothers, the second scene — the death of the younger brother. The legend of the three brothers is well known in the Iranian mythological and epic traditions. It tells about the sons of the hero Fereydun (Thraetaona in the Avesta) — Salm, Tur and Iraj. Fereydun divided the world into three kingdoms and gave them to his sons. The younger son became king in Iran, and the elder brothers envied this. They conclude an alliance and kill Iraj. Analyzing and comparing the Scythian and Iranian myths, the author comes to the conclusion that the Scythian hero Kolaxais corresponds to the Iranian Fereydun/Thraetaona, and the story of his sons is depicted on the cone. The death of his younger son was the first death, the first blood with which the history of human wars began. It is a symbolic sacrifice that is made to seize power. The legend of the three brothers became the basis of the concept of power among the Iranian peoples, including the Scythians. She was associated with important royal and military rituals, in which they used the golden cone.

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Военная тематика пекторали из Толстой Могилы
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Военная тематика пекторали из Толстой Могилы

Author(s): Leonid I. Babenko / Language(s): Russian Issue: 3/2019

From the first sight, among the images and plots of the Pectoral from Tolstaya Mogila, the military topics is secondary. However, upon a closer view, more deep association of pectoral and different sides of military domain reveals. Gorytus in the upper frieze central scene are the thinnest volume prototype model. The Gorytus semantics is determined by their peculiarity of position and the decoration of plots with scenes of fight of a serpentine personage with a cat predator. A shirt of mutton fur, which is interpreted by many as a khvarenah symbol, could also have a utilitarian function as a coat of mail with a military belt attached to it. As for social attribution of the central scene characters, the dominant opinion is that they belong to the military class — either like kings or like archers. The pectoral composition in a whole can be associated with the military domain; as it narrates about destiny of its owner, his passing through the military initiations for obtaining higher status. At the bottom of the pectoral conception there could be a transformation of associations chain of the images (shield of Achilles — shield-pelta — breastplate), which are also directly connected to the military domain. The idea of hinge mounting is most likely adopted from the construction of the helmets. The connection with the military culture is also reflected by the burial complex composition. All of this allows stating the deep association of the pectoral with the military culture domain and allows considering its function as an attribute of military initiation and of a high status.

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Mycenaean Thrace – a Theme to be Continued
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Mycenaean Thrace – a Theme to be Continued

Author(s): Valeria Fol / Language(s): English Issue: 24/2019

The article examines the concept of Mycenaean Thrace introduced as a notion in specialised literature by Professor Alexander Fol, first used in 1972 following the archaeological discoveries and publications over the last decade. Mycenaean Thrace is a concept that shows from a historical point of view the typological similarity between the Thracian lands in the late Bronze Age and Mycenaean Greece. Analysing the written evidence and archaeological material, A. Fol specifies that Mycenaean Thrace is a concept of the similarities between the state-forming processes (similar but not identical processes!) in Southeastern Europe and especially of the Thracian lands and those of Mycenaean Greece towards the end of the Bronze Age, and of the similarities between their respective socio-political and civilisational development in the sense of technological achievements and material culture. A. Fol theorises that the common ethnonym Thracians was created during the colonisation and was archaicised in order to denote the northern part of the Mycenaean world, whose representatives participated in the Battle of Troy, and who often fought and traded with the Mycenaeans. He supports these observations, taking into consideration written sources with linguistic data, as well as the famous archaeological material at that time. The Fourth International Congress of Thracology in Rotterdam in 1984 was dedicated to the Thracian-Mycenaean contacts and interactions. The newly-discovered archaeological material supports written evidence that a Thracian aristocratic establishment, which governed its subordinate small territories and had economic and cultural contacts with other peoples, had been formed since the Trojan War, when Thracian mythological and legendary basilei were mentioned for the first time. The best known examples are the tumular necropoleis near the village of Dabene, Karlovo municipality, and in the area of the village of Izvorovo, Haskovo region. The gold objects found have analogies from Asia Minor to Central Europe and show the exceptionally high technological level of the toreutics masters who worked for a ruler living in the nearby tell. Another object that suggests early state organisation is again found along the Maritsa River. In the necropolis dating from the beginning of the second millennium BC near the village of Izvorovo, Haskovo region, two gold spindle weights have been placed as gifts; as well as gold necklaces with the beads of one of them in the form of barley grains; also, other gold ornaments showing clear relations with Crete. In connection with the excavations of the Ada Tepe gold mine in the Eastern Rhodopes, the Thracian lands are defined as northern boundaries of the Mycenaean world. The relations Thrace – Troy – Ahhiyawa are also documented by means of finds bearing inscriptions in Linear A script and are mythologised via the history of Dardan’s migration from Samothrace to Asia Minor and the mythographic tradition of the Chalybes. The synthesis of the new archaeological discoveries and the in-depth studies of the technologies that existed during the Bronze Age, especially the ones dating from the second half of the second millennium BC, confirm the active contacts with the Mediterranean world. Artefacts that testify to a strong aristocratic establishment are found also to the north of the Balkan Range. Their characteristics show connections to the north of the Danube, e.g., the two–part stone blocks for sceptres and armaments and the Valchitran gold treasure from the second half of the second millennium BC. In fact, we can safely conclude that A. Fol’s hypothesis of extending the content of the concept of Mycenaean Thrace north of the Balkan Range is confirmed. Twenty years ago, Mountjoy included Samothrace and Troy during the Late Bronze Age in the Mycenaean koiné, as the direction of the expansion of the influence of Ahhiyawa to the north on the map covered Lemnos, Samothrace, Western Asia Minor and left open space north towards Thrace. Ten years ago, Jan Boer also included Thrace in the Mycenaean area, believing that connections are not through the Black Sea but along the rivers, and in particular the Maritza River, thus confirming the hypothesis launched by Alexander Fol, but without quoting him. Alexander Fol formulated the notion Mycenaean Thrace for the lands south of the Danube River. The new archaeological discoveries, combined with the new methods of specialised studies of archaeological artefacts and their historical interpretation, themselves combined with the re-interpretation of the already known ones, show that Mycenaean Thrace is a theme to be continued, and that we can expect an extension of the territory for which it is used also to the north of the Danube River.

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