Słowiańskie osadnictwo w fazie plemiennej i wczesnopaństwowej (VII/VIII–XIII wiek) / Slavic settlement in the Tribal and Early State phase (7th/8th–13th centuries)

Author(s):  
Bartłomiej Szmoniewski ◽  
Krzysztof Tunia

After the Early Slavic period a number of changes took place, which was manifested, among others, in the construction of strongholds – fortified seats of local power. This stage of Slavic development, lasting approximately 200 years from the turn of the 7th and 8th century on, is called the Tribal phase. At that time, the areas of western Lesser Poland belonged to the Vistulan tribe. Their central seat was the stronghold on Wawel Hill in Kraków. At the end of the 10th century the Piasts began to play an active military and political role in the Vistula River basin. Their successful expansion gave rise to the Early State phase. After 966, as Christianity progressed, inhumation replaced cremation as the burial rite. The oldest row-arranged cemeteries were founded on the upper Vistula from the turn of the 10th and 11th centuries. They were used until end of the 12th century, or longer. Two such cemeteries were examined in the study area, in Wawrzeńczyce and Stręgoborzyce. They were abandoned with the consolidation of the parish network and the establishment of church cemeteries in the 13th century. Material culture of the Tribal phase – besides native production – yielded artifacts indicating contacts with areas south of the Carpathians, with the nomadic Avars and, after their fall, with Hungarians.

2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Marcin Szeliga ◽  
Zsolt Kasztovszky ◽  
Grzegorz Osipowicz ◽  
Veronika Szilágyi

Abstract The inflow of the Carpathian obsidian into the areas on the northern side of the Carpathians and the Sudetes is confirmed as early as in the Palaeolithic. However, its greatest intensity occurred in the Early Neolithic, i. e. in the late 6th and in the first half of 5th millennia BC. During that period, the phenomenon was closely related with the development of the Danubian cultural groups in the upper Vistula river basin, including especially Linear Pottery culture (LBK) and Malice Culture. The constant presence of this raw material products in mentioned areas is documented from the classical (musical-note) phase of LBK, constituting one of the most expressive pieces of evidence of permanent and intense intercultural contacts with communities of the northern Carpathian Basin. This phenomenon has been repeatedly emphasized in the literature. One of the most numerous LBK obsidian inventories in the upper Vistula river basin was obtained at site 6 in Tominy, located in southern Poland, in the non-loess zone of the Sandomierz Upland northern foreground. The above-mentioned collection, its non-destructive elemental analysis, using Prompt Gamma Activation Analysis (PGAA) and also traceological analysis, is the subject of this article. The results supplement the published data to a significant extent, simultaneously providing partial verification and updating of the current state of knowledge on the basic issues related to the Early Neolithic obsidian inflow into areas located North of the Carpathians, including primarily the origin of the raw material, the scale of its processing and distribution ways, as well as the range of its use by the LBK communities.


Radiocarbon ◽  
2015 ◽  
Vol 57 (5) ◽  
pp. 825-850 ◽  
Author(s):  
Yotam Asscher ◽  
Dan Cabanes ◽  
Louise A Hitchcock ◽  
Aren M Maeir ◽  
Steve Weiner ◽  
...  

The Late Bronze Age to Iron Age transition in the coastal southern Levant involves a major cultural change, which is characterized, among other things, by the appearance of Philistine pottery locally produced in styles derived from outside the Levant. This transition in the coastal southern Levant is conventionally dated to the 12th century BC, based on historical and archaeological artifacts associated with the Philistine pottery. Radiocarbon dating can provide a more precise independent absolute chronology for this transition, but dating for the period under discussion is complicated by the wiggles and relatively flat slope in the calibration curve, which significantly reduce precision. An additional complication is that the stratigraphic record below and above the transition at this site, as well as at most other sites in the region, is far from complete. We thus used a variety of microarchaeological techniques to improve our understanding of the stratigraphy, and to ensure that the locations with datable short-lived materials were only derived from primary contexts, which could be related directly to the associated material culture. The 14C dates were modeled using Bayesian statistics that incorporate the stratigraphic information. Using this integrative approach, we date the appearance of the Philistine pottery in Tell es-Safi/Gath in the 13th century BC.


Author(s):  
Anna Mastykova

Introduction. In 2018, the Institute of Archaeology of the Russian Academy of Sciences conducted excavations of a burial ground (Artek, Gurzuf, Yalta district). The first researcher of this monument was A.L. Jacobson, and he discovered ten inventory-free graves. In 2018, more than twenty graves both with funeral inventory and non-inventory ones were discovered at the burial ground. Analysis and Results. Among the archaeological material, metal crosses from grave 7A deserve special attention. One is a bronze breast cross with a circular decor, the second one is an iron cross with a curved, elongated lower branch. The wire earrings, small metal bells-buttons, small glass beads found in the grave are known at many archaeological sites in a wide time range. Fragments of tiles from the burial belong to technological groups 1, 2, 4 that can be dated from the 8th to the 12th (13th?) centuries. The search for analogies and the comparative analysis make it impossible to unambiguously determine the time of the bronze cross. It can be dated only in a wide chronological range – the 6th – 11th centuries, not excluding the 12th century, the iron cross most likely dates to the 9th – 10th centuries. In the aggregate of items, burial 7A can be tentatively dated broadly from the 8th century to the 11th century. Perhaps, using natural science methods that are currently being conducted, we will be able to clarify the date of burial 7A. The particular interest of the considered subjects of the Christian cult lies precisely in their ordinary and standard nature; they demonstrate the uniformization of the Byzantine material culture in the very wide territory from Egypt to Crimea. The burial ground of Gorzuvity demonstrates the byzantinization of the local barbarian population both in the material culture and in the burial rite. The finds of crosses in burial 7A fit well into the Byzantine context and are another clear confirmation of the evolution and chronology of the spread of Christianity in Crimea.


Mediaevistik ◽  
2018 ◽  
Vol 31 (1) ◽  
pp. 115-132
Author(s):  
Michalina Duda ◽  
Sławomir Jóźwiak ◽  
Marcin Wiewióra

Abstract Thanks to the wide use of the fruits of interdisciplinary research (history, archaeology, and art history) and a thorough analysis of written and architectural sources, it can be clearly demonstrated that, from at least as early as the end of the 12th century, architects, builders, stonemasons and probably also sculptors from what is now northern and eastern France were operating in the Kingdom of Hungary (though it is not known to what extent). It is impossible not to see a correlation between their activity and the very early appearance of the Gothic style in the territory of what was then Hungary. The architect–builder–designer–sketcher Villard de Honnecourt of Picardy, northern France, and his stay on the shores of the Danube are of particular interest. He was there most probably in the 1220s, but it is unfortunately difficult to say for certain which of the edifices he worked on considering those that were erected at the time in the Kingdom of Hungary.


2020 ◽  
Author(s):  
Małgorzata Cieślak-Kopyt ◽  
Dorota Pogodzińska

The subject of the monograph, published as the 10th volume of the Saved Archaeological Heritage series, are the results of rescue excavations on a cemetery from the period of Roman influence on the Vistula River near Magnuszew in southern Mazovia (Poland), carried out several years ago at the initiative of the Museum in Radom. This necropolis, like many similar ones throughout the country, was systematically destroyed as a result of agricultural activities, and in recent years also through illegal prospection with the use of metal detectors. Archaeologists, with the cooperation of numerous volunteers, managed to protect against further destruction about 60 graves (urned and urnless) from the period between the 1st century BC and the 3rd century CE. These are an evidence of the settlement of the region by people whose material traces are referred to in the archaeological nomenclature as the Przeworsk culture (associated mainly with the Germanic tribes). The cinerary graves were equipped with ceramics, metal parts of clothing, tools, less often weapons, glass beads, imported vessels or dice. Among the forms of graves, the so-called groove object stands out: a kind of rectangular grave feature tied with survival to the beginnings of our era of Celtic traditions, arriving here from northern Małopolska. In addition to the standard catalogue with the description of graves, pottery and small finds, and very detailed illustration plates, the monograph includes an analysis of material culture and forms of burial, photographs of selected finds and very extensive specialist reports. The latter include both osteological materials (anatomo-anthropological analysis, analysis of animal bones placed in the graves), as well as other ecofacts and individual categories of furnishings (glass, faience, iron and bronze objects). The whole is complemented by clear plans with the location of graves and artifacts in the necropolises, as well as with the results of non-invasive research going far beyond the excavated area and of key importance for further in situ protection of this extremely valuable monument.


2021 ◽  
Vol 9 (1) ◽  
pp. 53
Author(s):  
Krisdianto Krisdianto

<p class="Abstract"><strong>Abstract. </strong>Historically, Banjarese is living in lowland around the Barito riverbank, in the southern part of Borneo Island, from about around the 12th century. The first part of Banjarese history is a legend, but about the last three hundred years, there are data about Banjarese as a civilization with a kingdom involved in western colonialism history in Indonesia, as the pepper producer in the 17th century. They have settled almost in all Barito river tributaries and its basin and have been a part of the Barito freshwater wetland community, together with other Kalimantan ethnics such as Dayak hinterland or Malay in the coastal. This research aims to elucidate how far Banjarese is involved in managing wetlands, especially in managing Snakehead's population, enjoying its benefit and sustainability. We observe the fishers' activity on the field and village along Barito river and its basin and tributaries, visit their villages and interview them, and collect data from forum group discussion. About 60 participative respondents involve in our research. They are pleased to answer our question, explain how to cat the fish, and accompany us to evaluate Beje, ditches, or little ponds positioned lower than the land surface for placed sustainable fishes in a long dry season.  The result shows that Banjarese are traditionally managing the population of Snakehead and as a symbol of prosperity and conserve them for sustainability.</p>


Author(s):  
Roopini T. ◽  

Pottali kalpanas are the distinctive preparations among Rasayogas, used to treat various disease conditions. It stands in the highest place among the Murchita Parada yogas because of its bonding nature as well as its efficacy. These preparations are famous for its unique method of preparation, quick administration and easy mode of transport. Usage of Pottali kalpas dates back 12th century A.D and about 87 different Pottali preparations are available in Rasagranthas. Putapaka, Gandhaka dravapaka, Kaparda/Shankha purana and Bhavana are the different methods of Pottali kalpana preparations. Gandhakadrava paka is the special method came into existence in 13th century for Soushthava sampadna (to allure patients by its colour). Garbha Pottalis come under Gandhaka Drava paka method where dhatu paka is done in garbha (midst) of Gandhaka Drava. Pravala garbha Pottali is one such rare formulation from Pottali rahasya of Rasayogasagara, which contains Sudhavarga dravyas along with Parada. Here, this study was taken to know the importance of Gandhakadrava paka and Paka parinama with respect to Pravalagarbha Pottali and studied pharmaceutically and analytically (XRD).


2018 ◽  
Vol 49 ◽  
pp. 00121
Author(s):  
Bernard Twaróg

The study contains an analysis of precipitation, covering multiple profiles and based on the GPCC database that provides monthly mean values for the territory upper Vistula catchment. The analysis includes data for the period 1901-2010 with a spatial resolution of 0.5° × 0.5° of geographic longitude and latitude. The initial section of the analysis contains an assessment of GPCC data accuracy for the territory of Poland and the period 1961-1990. The following sections include a data analysis in monthly profiles and hydrological cycle profiles, taking into account hydrological summer and hydrological winter. A cluster analysis is also included, with drought and flood periods indicated. The periodical nature of precipitation is assessed and the trends in climate changes calculated.


Radiocarbon ◽  
2020 ◽  
pp. 1-12
Author(s):  
Marek Krąpiec ◽  
Sławomir Moździoch ◽  
Ewa Moździoch

ABSTRACT Excavations of the remains of the medieval church of Santa Maria di Campogrosso (Sicily) were conducted by the Institute of Archaeology and Ethnology of the Polish Academy of Sciences as part of scientific cooperation with Soprintendenza per i Beni Culturali ed Ambientali di Palermo. Based on the records of post-medieval historians, the construction of the church was placed in the second half of the 11th century, which contradicts the findings of architectural historians, who dated the building to the 13th-century and even later. As a result of archaeological excavations carried out in 2015–2018, it was possible to locate unknown fragments of the church’s structure and the remains of the cemetery adjacent to it. The 14C dating carried out for samples obtained from the walls of the existing building as well as from bone remains from the churchyard in combination with stratigraphic information from archaeological trenches and the chronology of coins indicates a high probability of the church construction in the second half of the 12th century and confirms the end of the monastery complex existence at the end of the 13th century.


Hinduism ◽  
2019 ◽  
Author(s):  
Erik Reenberg Sand

Pandharpur, with its main deity, Viṭṭhala (hereafter Vitthal), alias Viṭhobā or Pāṇḍuraṅga, is the most popular pilgrimage site in Maharashtra. Every year it is visited by hundreds of thousands of pilgrims, first of all in connection with the Āṣāḍha and Kārttika festivals of the Vārakarī (hereafter Varkari) Sampradāya. Vitthal is a manifestation of Viṣṇu in his Krishna incarnation (avatāra). According to local tradition Vitthal arrived in Pandharpur attracted by the filial devotion of the seer Puṇḍalīka, or, according to another, later tradition, while looking for his wife Rukmiṇī. Since then he has established himself there for the favor of his devotees while Puṇḍalīka is considered to be the founder of the devotional cult known as Varkaris. The real explanation of Vitthal’s arrival in Pandharpur is another matter. Although many scholars have taken the myth about Puṇḍalīka to reflect a story about an actual person credited with bringing the worship of Vitthal to Pandharpur, some modern scholars believe that the myth is inspired by Purāṇic traditions legitimizing the establishment of Śaiva liṅgas. In fact, the idol of the Puṇḍalīka samādhi, one of the oldest temples in Pandharpur, contains a Śiva-liṅga. This, taken together with the fact that some of the oldest temples in the town are devoted to Śiva, suggests that Pandharpur was originally a Śaiva place that was later Vaiṣṇavized with the introduction of Vitthal, who may have been of pastoral origin and come from Karnataka to the south. When exactly this Vaiṣṇavization took place is not sure but it seems to have more or less coincided with the earliest historical inscription mentioning Pandharpur and Vitthal dating from the end of the 12th century when a temple of Vitthal was founded. At the end of the 13th century the cult was attracting support from the northern Marathi-speaking area when it was probably visited by the Yadava king Rāmacandra and his chief minister Hemādri as well as by Jñāneśvara, the “founder” of the Varkari Sampradāya. Literary sources for the study of Pandharpur either belong to the devotional Varkari tradition and are in the vernacular Marathi or they belong to the local Brahmanic tradition in the form of Sanskrit māhātmyas. Since the latter have either been unedited or are difficult to access, a characteristic of the research on Pandharpur until the 1980s is that it has mainly been based on literature in the Marathi language.


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