„…kazali mu klękać przed martwym wodzem, który poległ w Sandomierzu”. W kwestii pochówku mongolskich wojowników oraz ich ofiar w czasie najazdu na Europę

Author(s): Rościsław Żerelik / Language(s): Polish Issue: 3/2021

In testimonies of eyewitnesses of the Mongol invasion of Hungary – archdeacon Roger of Torre Maggiore from Great Várad, presently Oradea in Romania (Carmen miserabile super destructione regni Hungariae temporibus Belae IV regis per Tartaros facta) and archdeacon Thomas from Split, now Croatia (Historia salonitanorum pontificum atque spalatensium) – the reader can find terrifying descriptions of the battlefield on the Mohi plane and massacres committed by Mongols and their allies. Other written sources also inform about those events. The same sources are usually silent about burials of both the perpetrators and the victims. Archeological excavations uncovered mass burials of defenders and inhabitants of towns and villages on the territories of present Russia and Ukraine, as well as “deviational” burials in Hungary and probably also in Poland and Slovakia. Nevertheless, in neither of these countries any burials of Mongols were found. In light of relations of Christian envoys sent to Karakorum (i.a. C. de Bridia, Jan de Piano Carpini) and works of European authors based on those relations, the killed were transported to the “land of Tartars” to one of two cemeteries located there. In a chronicle by Armenian chronicler Kirakos Gandzaketsi information can be found that in order to get rid of the demon inhabiting the body of the fallen warrior, the cadaver could have been transported for many days and then buried, which throws into question the interpretation that the bodies of the Mongol warriors were transported to Karakorum. In the relations of Christian travelers who visited Mongolia, accounts of burial customs of the nomads, as well as descriptions of battlefields with piles of bones. It cannot also be excluded that the bodies of fallen Mongols were burned (this custom was adopted from Buddhists), or buried “stealthily, in a secret place” in Puszta (Pannonian Steppe). Such custom could also be an explanation for lack of Mongol burials near settlements from the period of the invasion in 1238–1242.

Јан Хус (1370–1415) – претеча Лутера: екскомунициран, издан, спаљен и прослављен

Author(s): Zoran Andrić / Language(s): Serbian Issue: 2/2015

Још једном о натпису попа Тѣходрага из Лиштанâ код Ливна

(осврт на чланак Marić i dr., „Pop Tjehodrag i njegov natpis“, Povijesni prilozi 33, 2007, 9–32)

Author(s): Žarko Veljković / Language(s): Serbian,Old Slavonic Issue: 2/2018

In the year 2003., during archeological excavations in Lištani near Livno, Herzeg- Bosnia, in entity of Federation of Bosnia and Herzegovina in Bosnia and Herzegovina it was found the grave of a man-husband and his wife, bearing the Cyrillic inscription † Се лежитъ п(о)пъ Тѣходрагъ. А ıε имѣлъ θ съınoвъ, тере срѣдъ ıεдиnѣмъ годѣ стръ ıε, which by the shape of letters in it can be dated roughly in XIV c. Croatian scientists, headed by the chief archeologist of the excavations, during which the inscription was found, are confident that in that Cyrillic grave inscription some alleged elements of the script has been taken over from (supposedly Catholic and automaticaly Croatian) Latin script and (supposedly absolutely just Croatian) Glagolitic script and shaped the conclusion thus that one who’s laying in the grave under that inscription was – according to the alleged elements of the script taken over from the Latin script – a Catholic and automaticaly Croat, and – according to alleged elements of the script taken over from the Glagolitic script – absolutely just Croat and, predictably, Catholic Glagolitic priest. They also imagined that the inscription mentioned had been written in some so called “Croatian Cyrillic script”, which supposedly was used by Catholic Glagolitic priests- Croats in Livno (and broader, in Bosnia and Herzegovina), as well in Dalmatia, in the plane of everyday life, while in mass and on prayers Glagolitic script was used, adding that Тѣhodragъ, as “Catholic Glagolitic priest” shouldn’t have had a wife and children аccording to the cannon law, but he nevertheless had them. Finaly, they imagined that the inscription mentioned had been written in, predictably, Croatian redaction of Old church Slavonic/ Croatian Slavonic (litterary) language. On the mish-mash given, evidently just in function of ethnical and linguistic engineering it’s been answered by scientific counterarguments that: 1) elements of the script taken over from Latin and Glagolitic scripts were miscalculated observations, 2) until „All-Croatian Catholic congress” („Svehrvatski katolički kongres”) in the year 1900. there hadn’t been no absolute equality (of ideas) Catholic = Croatian, ie. Catholic = Croat, 3) round Glagolitic script was the oldest, All-Slavic script (older than Cyrillic script), being in use all around the Slavic world, mostly in (Vardarian) Macedonia/„ south Old Serbia” (thus, it should be called Serbian), 4) angleshaped Glagolitic script had been used by Tschakavian speaking („genuine”) Croats (and Catholics) as Croatian national script (thus it’s called Croatian), but also out of Croatia, in Bosnia and Herzegovina, by Serbs of Catholic, Orthodox and heretical krstjani’s faith, 5) some so called “Croatian Cyrillic script” of their’s had been called (1582., 1611.) in Bosnia and Herzegovina, as well in Dalmatia, Serbian script or Serbian/ Illyricscript, and in nearby Dubrovnik it had been also called (1511–1618.) Serbian script or Serbian, ie. Illyric script, 6) the Тѣhodrag’s so called non-cannonical wife had been buried afterwards in the same grave with him in a cannonical rite, 7) during XIV c. (1378–1400.) all Bosnian kings and queens had been titulating themselves as kings/queens of Serbs in Bosnia, Pomorje, Zapadni krajevi/ Završje etc. (and Livno with its surrounding having been in Završje!), but only in XV c. they would be adding (previously conquered) Dalmatia on the list, thus with every mention they were the kings of Dalmatia adding the notion ie. Croats (because, in these times, Croats were en mass – just there in all the state of Bosnia), and instead of king of Dalmatia it had been found, once, king of Croats in Dalmatia and king of (territory of) Croats, 8) the charter of Bosnian ban Stipan/ Stepan/ Stefan Kotromanić from the year 1333., and edited in Srebrenik, clearly indicated that the ikavian sounding Old Serbian (speaking) language was the main language of communication of all the people in the state under the rule of the ban, Bosnia (to which Zapadni krajevi/ Završje were annexed in the years 1324–1326., and Livno with its surrounding having been in Završje!) in the manner that near its end it was written that the charter had been given in 4 copies, from which 2 copies срьпсциε „in Serbian language”, adding that it was done so том... сваки да... види истиn „with the aim... that everyone... could see the credibility of the ban’s words”. From all the things explained it has been given the conclusion that the above mentioned pappas Tihodrag had been Serb, Orthodox and Orthodox priest (almost surely under the Mileševa archiepiscopate), who spoke ikavian- sounding Old Serbian, and his grave inscription was one of the older Serbian Cyrillic inscriptions in Old Serbian (speaking) language.

Черная металлургия и металлообработка на территории междуречья Верхнего Прута и Среднего Днестра в Х—ХІІІ вв.

Author(s): Igor P. Voznyj / Language(s): Russian Issue: 6/2017

The article deals with the development of one of the leading sectors of ancient crafts, namely the ferrous metallurgy. The author analyzed iron-complexes on the territory between the Upper Prut and Middle Dniester, based on the characteristic of workshops related to the extraction and processing of bog ore, such as laminitis in Lenkovtsy, Chernovka, Klishkovtsy. It is postulated that the ore mining and iron production remained predominantly rural activity. One of the centers of iron processing was in Lenkovtsy on the Prut, where 16 “pitfalls” for firing ore were found. Iron-forges ground type, facilities, warehouses for storage of ball iron were revealed. The author analyzes workshops that processed pig iron, namely the blacksmith shops in Revno (10th century), Chernovka (12th — early 13th centuries.). Tools of blacksmiths and locksmiths are characterized and typology of household items related to the steel industry is offered.

Чернигов и нашествие монголов в свете археологических исследований

Author(s): Olena Ye. Chernenko / Language(s): Russian Issue: 5/2016

This article analyzes the materials of 13th—14th centuries discovered in the recent decades during archaeological investigations on the territory of Chernigov. According to the chronicles, in 1239 Chernigov was captured and burned by the Mongols. However, material evidences that can be confidently attributed to the destruction of the city as a result of the Mongol assault are not revealed yet. Apparently, its degradation had taken place gradually, in military conflicts and armed attacks that did not cease after 1239. Discovered during excavations traces of fires and massacres can be associated with one of these events.

Четвъртият кръстоносен поход, превземането на Цариград и българолатинските отношения 1204–1207 г.

Author(s): Vasil Gyuzelev / Language(s): Bulgarian Issue: 2/2004

The relations are followed up of the Bulgarian Kingdom with the Latin Knights during the period from the spring of 1204 at the time when they besieged Constantinople to the death of King Kaloyan at the walls of Thessalonica (October 1207). The thesis is advanced that the objectives of the Bulgarian ruler changed depending on the concrete conditions. On the eve of the capture of Constantinople by the Latins he offered them divisions of the “Byzantine heritage” in the Balkans. After the refusal he sought an alliance with the Byzantine aristocracy in Trace and intended to establish a Bulgaro-Hellenic Empire with Constantinople as its capital. After the split of the Bulgaro-Hellenic alliance he started a total war against both Latins and Greeks. His naming Ρομαιοκτόνος (Romaiokiller) and Σκολοιωάννης (Skylojan “the dog loan”) was the result of a temporary attitude. In point of fact Kaloyan’s policy to a large extent favoured the consolidation of the remains of the Byzantine Empire and particularly of Nicaea and Empirus. This was its objective historical result which is usually overlooked and not appreciated properly by contemporary Byzantinistics.

Чтения московской редакции Стишного пролога в рукописных прологах Речи Посполитой

Author(s): Marina Vladimirovna Chistiakova / Language(s): Russian Issue: 2/2019

The interaction between the Ordinary and the Versed synaxarion began almost immediately after the latter was translated in the first quarter of the 14th century. The present article focuses on samples of readings from the Versed synaxarion that found their way into versions of the Ordinary synaxarion. The author raises the question of whether the readings from Moscovite Rus versions of the Synaxarion were integrated into the versions characteristic to the Kyiv Metropolitanate. An indepth study into the composition of the versions of the Synaxarion deriving from the Grand Duchy of Lithuania and, subsequently, the Commonwealth of the Two Nations, has made it possible to give an affirmative answer to this question. The specific version of the extended edition of the Synaxarion copy written by the local scribe Symeon in 1621 in Rychagov Village, Lviv Region, Ukraine, later transferred to the Krekhov Monastery and currently stored in the Lviv National Scientific Library, MV 1267, has been found to contain a number of didactic articles and individual hagiographic texts derived from the Moscow version of the Versed synaxarion. The Rychagov synaxarion was also checked with some other synaxaria and hagiographic collections from the Commonwealth of the Two Nations. During their work on these sources, the book scribes were chiefly interested in the new sermons they used for creating the unique and rich didactic section of the synaxarion No. 1267.

Шибеник у прошлости и садашњости.

Author(s): F.D. Marušić / Language(s): Serbian Issue: 12/1932

Данашњи шибенски котар има готово исте границе што их је имала жупа кнезова брибирских, која је сезала до иза брибирских мостина, тамо уз десну обалу ријеке Крке.

Шлем или шапка? О находках серебряных конусовидных наверший головных уборов в археологических памятниках X—XIV вв.

Author(s): Svetlana S. Ryabtseva / Language(s): Russian Issue: 5/2019

One of the interesting details characteristic of the male multi-ethnic retinue culture of the 10th century are cone-shaped silver tops of headdresses. There are four specimens found on the sites of the North European, Hungarian, ancient Russian cultural circle. All of them come from the rich male graves of the 10th century, where they are combined with weapons (swords, sabers, spears, axes, scramasaxes) and horse and rider equipment. Presumably, they could decorate soft male helmets or round hats with a pointed top.As the closest analogy, we can point to silver cone-shaped top of headdress from a rich female burial dated by the 14th century and found in the Belorechensky Kurgans in the Caucasus region. It should be noted that the pointed helmet headdresses were represented in this region in male and female costumes, and earlier, in the 14th century, they were typical for female clothing and were accompanied, in some cases, by metal tops. Thus, in the period when men’s fashion in the Caucasus region is reoriented to a new oriental influence — orbelge hats, skullcaps, the shape of helmet-like headgear is preserved in female costume, with a specific addition of a crescent at its top, as if to emphasize that this was a female dress.

Шта значи Оуреши на Милутиновој плаштаници?

Author(s): Žarko B. Veljković / Language(s): Serbian,Old Slavonic Issue: 3/2016

In the Museum of Serbian Orthodox Church in Belgrade is enshrined King Milutin’s burial shroud with Serbian Slavic inscription, written in Old Church Slavic orthography: †ПОМѦNHБЄ̃ДƔШѪРАБАСВОЄГоМHЛƔТHNАƔРЄШH, translated as: (In the name of the Father, the Son and the Holy Ghost) do not forget, oh God, this soul of Your servant Milutin Ureš! In this inscription can be perceived one personal name and one titular. In this way, because King Milutin did not use officially his personal name, but titular Stefan Uroš, it is about unofficial circles close to the King. In the inscription within King Milutin’s church endowment, Monastery Gračanica, we read: СТФNО ƔРЄШЬ КРλЬ, translated as: King Stefanos Ureš. In this inscription can be seen two titular names, i. e. one full titular name and in this way it is about official context. And inscription above King Milutin’s portret in King’s Church in Hilandar is: СТЄ́Фſ҃Ν̉Є̉ΝΧΩ̃ΤΟΘΩ̃ΠΙ҆ϛΟὖРЄСІСК, translated as: Stefan, in the Body of Christ the Lord, faithful master Uroš. This article scrutinizes the Serbian Slavic form Ѹрешь as Serbianised Byzantine Greek Οὔρεσις, which is their version of Serbian domestic name Ѹрошь, and Greecized script Стефанос Ѹрешь instead of Serbian Slavic Стефань Ѹрошь is just a part of King Milutin’s introduction of Byzantine customs and institutions in Serbia of the time. Name Ѹрешь is inflected by -i- steams, i. e. as feminine substantive кокошь and maybe name of pagan godess Мокошь, but it’s masculine as the substantive Господь (Genitive -и or -а, -ⱶа). It is about a scholarly adaptation in Serbian Slavic -i- steams because Byzantine Greek Οὔρεσις belongs to Greek -i- (-ι-) steams, in which – as far as I know – is one and only masculine personal name, same as in Serbian Slavic. Аnd sound -ш- in name Ѹрешь is obviously in accordance to Serbian Slavic equivalent Ѹрошь, so the conclusion is: the name Ѹрешь is made by (formational) adaptation of Byzantine Greek equivalent name Οὔρεσις in accordance to Serbian Ѹрошь.

Штурм крепости Ландскрона по археологическим данным

Author(s): Petr E. Sorokin,Boris S. Korotkevich,Vasilii N. Matveev,Kirill A. Mikhailov / Language(s): Russian Issue: 6/2014

Swedish fortress of Landskrona, founded by the Swedes in the Novgorod area on the coast of the Neva River at the confluence of the river Okhta in 1300, had lasted only one year. In the following 1301 it was taken and destroyed by the Russian troops.Excavations of 2006—2010 investigated a significant part of the fortress of Landskrona (about 70 %), including the central site and defensive moats at the eastern and to a large extent at the southern and northern sides of the fortress. The excavations showed that the fortress was a regular one and protected by two lines of moats. Numerous items of arms - spearheads, arrows and crossbow bolts were found in wooden structures and the filling of moats. Piles of burnt wooden structures (presumably, debris of walls), were uncovered and studied on the inner slope of the first defensive moat. Concentrated finds of arms were documented in two spots of the inner moat of Landskrona: in the south-east and in the center of the eastern part. Finds were discovered along the same lines in the outer moat. Location of the found arms suggest that Landskrona was assaulted from the south-east. The Russian troops attacked from the least protected field-side part and from the territory between the Okhta River and the eastern moats.

Ще бъде ли разкрита „Българската Троя“

Author(s): Ivan Nenov / Language(s): Bulgarian Issue: 16/2018

The ancient village Dospey, near Samokov, has a legend that before Bulgaria fell under the Ottoman rule, the local people “collected every¬thing from the other nearby churches and covered it completely with earth.” Another legend claims that manuscripts handwritten by Patriarch Euthymius, which were sent from Tarnovo to the Rila Monastery but never arrived at their final destination, are inside some of the buried sacred church vessels. The mound, which allegedly contains the hidden sacred vessels, exists to this very day. The author of this book strongly believes that it should be explored and urges the archeologists to conduct the needed research.

Щрихи от живота на българите през ХІІІ век

Author(s): Ilia G. Iliev / Language(s): Bulgarian Issue: 1/2021

The documents of the Ohrid Archbishopric, compiled during the pastoral ministry of Dimitar Homatian (1215–1235), as well as the correspondence of the bishop contain very interesting and diverse information about the everyday life of his flocks – mostly Bulgarians. In this report, I intend to select characteristic illustrations of several important aspects of the daily life of the Bulgarian population of the Ohrid Archbishopric Diocese. First, the factors affecting the physical survival and reproduction of the inhabitants of the study area and above all the arable land, a prerequisite for the development of agriculture, crafts, trade and hunting and fishing, etc. Second, the circumstances threatening the normal living conditions of people – natural disasters, wars, epidemics (including famine), high mortality (especially of women of reproductive age, new-borns and young children), as well as some natural physiological problems of human reproduction. Third, sexual contact between men and women in adulthood as an important condition for procreation and reproduction of the population and as an object of special interest on the part of the Church with regard to marriage and cohabitation.

ЭЛЕМЕНТЫ ИМПЕРСКОЙ ПРАКТИКИ ВО ВНЕШНЕЙ ПОЛИТИКЕ ВЛАДИМИРСКОГО КНЯЖЕСТВА ПЕРВОЙ ТРЕТИ XIII ВЕКА

Author(s): Andrey Aleksandrovich Kuznetsov / Language(s): Russian Issue: 4/2017

This paper presents a study of the political and military activities of Vladimir princes in Northwestern Rus, the Baltic and Volga regions, during the 1220s–1230s. The aim of the study is verification of V.T. Pashuto’s idea about the imperial diplomacy in the fractured Rus. In the course of the study, the following tasks have been solved: compiling a complex of representative sources, studying the prehistory of the foreign policy of Russian princes in both geographical directions, investigating the policy of the Vladimir Prince Georgy (Yuri) Vsevolodovich (1188–1238) in the Volga and Baltic regions, identifying its specifics. Studying of chronicles, textual criticism, historical reenactment, as well as historicalgenetic and problem-chronological methods have been used. The study has revealed the steady and consistent political and military activities of brothers, children, and nephews of the Vladimir Prince Georgy Vsevolodovich in the Volga region, in Northwestern Rus, and in the Baltic region. These activities included the organization and conduct of campaigns and raids, as well as the application of the principle of “Divide et impere” (vis-à-vis Mordva, Em’, Karels, Tschud’) and the formation of an adequate strategy to fight the challenges posed by Lithuanians, the Livonian order of the Knights of the Sword, and Sweden using the political potential of Orthodoxy (the baptism of Karelians) in the first third of the 13th century. The study showed that the policy of the Vladimir Prince Georgy Vsevolodovich in the Volga region and Northwestern Rus before the Mongol Invasion was similar to an imperial strategy. This policy has identified the formation of new sustainable borders of Vladimir Princely State and Novgorod Republic. Subsequently, the Russian nation and centralized state formed at these territories. The activities of Vladimir princes in the 1220s–1230s allowed to consolidate the Russian statehood outlet to the Baltic Sea and in the Middle Volga region. These and other findings show a new model of the military-political history of Vladimir Princely State during the first third of the 13th century, make it of interest to explore and study the problems of political continuity in Northeastern Russia and the continuity of the military-political strategy of the Rurik dynasty during the 13th–16th centuries.

Элементы фэнтези в средневековой романтике: история или воображение?

Author(s): Lynn Forest-Hill / Language(s): English Issue: 6/2016

This essay sets out to illustrate how medieval attitudes to history – biblical and temporal – illuminate the forms fantasy takes in one medieval romance, the fourteenth-century Auchinleck version of Sir Bevis of Hampton. Reception and interpretation of this adventure story, which is apparently structured around the entertaining use of the imagination, are complicated by the degree to which medieval social and cultural contexts contribute layers of meaning, so that what might be regarded as fantasy elements, including English history, take on character- defining significance and expose socio-political comments in a work under the close control of a medieval literary imagination.

Элитное погребение золотоордынской эпохи в Самарском Поволжье: человек, лошади и культовый комплекс

Author(s): Dmitriy A. Stashenkov,Anna F. Kochkina,Mikhail A. Turetskiy,Ilgizar R. Gazimzyanov,Viatcheslav V. Gasilin,Alexander A. Khokhlov / Language(s): Russian Issue: 5/2021

The article presents some preliminary results of a comprehensive study of a unique archaeological site of the Golden Horde time — a single burial mound Svetloe Pole III, excavated in the Samara region in 2020. In the only burial, despite the destruction, extraordinary objects have been preserved: a massive (gilded) bronze belt overlay with the image of a dragon, a horn pommel depicting a bird of prey gnawing at a large bird — possibly a bustard; gold earrings and stripes into clothes, coins, iron arrowheads (some of them gilded), etc. The sub-kurgan area was surrounded by a wooden ring structure 15 m in diameter, on the eastern side of which there was a sacrificial complex with 14 skulls of horses without lower jaws. The anthropological study showed that the buried man, 50—60 years old, of the Mongoloid anthropological type, had numerous pathologies. Interesting paleozoological observations were made when analyzing bone remains of the animals found not only on the sacrificial site, but also in the filling of the mound.

Энколпион с композицией «Распятие. Пророк Илия» из Довмонтова города Пскова

Author(s): Zoja V. Prusakova / Language(s): Russian Issue: 5/2014

The article is a publication of an enkolpion which was found by V. D. Beletski during the excavation of Dovmont's City in Pskov in 1966. The cross is kept at the Department of Russian culture in the State Hermitage. The cross was found in a child’s grave from the burial ground found on the territory of Dovmont's City. The grave was situated near temples no. 2 and 3 which were built in the second half of the 14th century. In the researcher’s opinion, the burial ground functioned from the end of the 14th century till the middle of the 16th century. Most burials there might have been caused by an epidemic or a pestilence in 1465—1466. On the obverse of the enkolpion, there are relief images of the crucifixion in the centre and paired images of saints on medallions. On the reverse side, there are paired images of saints on medallions and of Prophet Eliya in the centre (9.5 × 6.8 × 1.0 cm). This type of enkolpion is widely represented on the monuments which date back to the 15th century and the first half of the 16th century. However, the specimen from Pskov is one of the best due to its clear images and legible signs. It makes possible to identify saints’ images on the medallions and specify their iconographic features. The examined cross can be dated by the end of the 14th century the earliest (the supposed time of the burial ground formation) or rather within the 15th and the beginning of the 16th centuries (by analogy).

Эпоха Улуса Джучи в Северо-Западном Причерноморье и город Акджа Керман

Author(s): Gregory S. Boguslavsky / Language(s): Russian Publication Year: 0

The author examines political, economic and ethno-cultural developments in North-Western Pontic Area after the Mongol conquest and establishment of the Golden Horde (Jochi’s Ulus). He specially focuses on issues of urbanization of these territories in the Golden Horde Period, and first of all on the city of Akja Kerman (modern Bilhorod-Dnistrovskyi). It is commonly accepted now that development of urban centers in the North-Western Pontic Area under the Golden Horde started during Nogay’s Ulus (1270—1302). It was the time when such forts as Jangi-Shekhr (Old Orhei) and Costesti appeared in the territory between the Prut and the Dniester Rivers, and Chilia and Isaccea in the Danube Region; the first account of Bilhorod dates to the same period (1290). The author reviews documents containing data on political status and economic development of this city, its ethnic and confessional groups under the Golden Horde’s rule, and its accession by Moldavia in late 14th c.

Этногеография Булгарской области Золотой Орды (по археологическим материалам)

Author(s): Konstantin Aleksandrovich Rudenko / Language(s): Russian Publication Year: 0

The paper discusses peoples who lived on the territory of Bulgar Ulus of the Golden Horde in 13th—14th centuries, which can be proven by archaeological sources. Thus, these data suggest that along with the Bulgar this territory was populated by the Russians, Mordvins, Mari, Armenians, and part of this territory was occupied by the Kipchaks and, probably, by the Mongols, who settled there after their military raids. All these peoples closely interacted between themselves. At the same time, there were also some small local ethnic groups, such as the Permians and the Udmurts, who managed to preserve their identity. As a whole, Bulgar Ulus of the Golden Horde was multiethnic, which continued the tradition formed before the Mongol invasion.

Ювелирные украшения в литургическом убранстве древнерусской церкви (по материалам раскопок Н. Е. Бранденбурга в Старой Ладоге в 1887 г.)

Author(s): Anna A. Peskova,Aleksandra Yu. Kononovich,Sergei S. Zozulia / Language(s): Russian Issue: 5/2022

It is the first full publication of the whole stock of finds from the ruins of the Church of the Savior in Staraya Ladoga (N. E. Brandenburg, 1886—1887), rare in composition and significance, which has been kept in the State Historical Museum for more than a hundred years. The finds were discovered on the floor under the collapsed arches in the central part of the temple, the construction of which dates back to the middle of the 12th — the first half of the 13th century, the estimated time of destruction is the 16th century. It included intact chandeliers and two candlesticks, as well as jewelry. The latter, as it was possible to establish, were elements of the precious decoration of the icon, which enhanced the sacred expressiveness of a especially revered icon, but also of the architectural space of the temple. An analysis of these materials showed that this ensemble of church decoration items was formed mainly in the 13th—14th centuries and remained there until the time of the collapse of the temple.