scholarly journals Czeladź city gate and walls in light of archaeological research

2018 ◽  
Vol 9 ◽  
pp. 379-388
Author(s):  
Alan Jaskot ◽  
Jacek Pierzak ◽  
Krzysztof Rak

Up until recently, Czeladź (Silesia, Poland) was generally believed to have been an “open” city, with no stone or brick fortifications. This belief persisted due to lack of historical sources from the period and insufficient archaeological research. In 2016, the authors of this article carried out archaeological investigations 70 m east of the Market Square. The investigations led to the discovery of two wall remains. The width of the first one was 1.40 m. The wall was built from stones of various sizes, hewn only on the face side. The wall was added to another wall, 0.60 m wide at the foundation; however, the second wall was sunk into a compact layer of marl and clay, which reinforced it from its inner side. It was over 0.80 m wide, 2.07 m long and was preserved up to a height of 0.47 m. Five layers of stone have survived. Two fragments of earthenware were discovered in the fill of this cut, dated to, respectively, between the 15th/16th centuries and the 16th century. A lime and sand mortar was used in the construction of both walls. This mortar is characterized by a grey and beige colouration and admixture of significant amounts of sand, limestone lumps, small brick fragments and charcoals. Such admixtures were used in the Medieval Period, and date the mortar to the 14th/15th century. Through architectural and cartographic analysis it can be said that these wall remains are remnants of an element of city fortifications, namely a city wall and a fragment of the eastern city gate. The opening of the presumed gate lies on the same axis as the exit from Rynkowa Street. The investigations provided further evidence for the fact that Czeladź had defensive walls. The research also proved, for the first time in source archaeological material, the existence of a city gate.

Islamovedenie ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 71-88
Author(s):  
Dmitriy A. Lomakin ◽  

On the basis of various groups of sources, the author considers the origins and functioning of a spiritual cult complex formed in the medieval period around the Gazi-Mansur Medini Aziz in the southeastern suburb of Bakhchisarai. The phenomenon of a wide spread of azizes in the territory of the Crimean Peninsula connected, primarily, with a high popularity of various Sufi teachings with the population of the region, is analyzed. The author traces the etymology of the term aziz, in all probability derived from the Arabic word عزیز, aziyzun translated as “friend”, “neighbor”, “om-nipotent”, “precious”. Given the lack of reliable historical facts about Gazi-Mansur, a large number of legends and folk traditions have been studied in order to find information about this semi-legendary personality. The author admits that, a native of Medina, he might have been a companion to the Prophet (Sakhab). It was established that his grave could be only one of the places of appear-ance of the saint (maqam), where one could enter into a spiritual connection with him. If this as-sumption is correct, it is possible that such saints’ maqams may exist anywhere in the Muslim world where he could be popular. On the basis of the late 19th century photographic sources, the architec-tural appearance of the complex, whose centre was a tekieh presumably built in the 15th century, was recreated. The author has reconstructed the chronology of functioning of the spiritual centre that had been almost completely destroyed by the mid 20th century. The current state of the landmark, which is still in a state of neglect, is considered. Emphasis is put on the need for a comprehensive scholarl study of the complex based on fundamental archaeological research.


2012 ◽  
Vol 48 ◽  
pp. 35-46
Author(s):  
Jessica Lee Ehinger

By the middle of the eighth century, a new genre of Christian writing had developed among those Christians living within the Islamic empire, that of apologetics intended to defend Christianity against attacks from Muslims. Although the Islamic empire had come into existence a century earlier, a series of changes took place in the mid eighth century, including the rise of the Abbasid caliphal dynasty and the stabilization of the empires border with Byzantium, which led to more stable internal politics. In this new atmosphere, Christian authors began to consider, for the first time, the theological ramifications of an empire that was ruled by Muslims, but which still had a majority Christian population. The purpose of this essay is to enter into the ongoing scholarly discourse surrounding the genre of Christian apologetics produced under Islam in the eighth and ninth centuries. There are two competing perspectives on studying these works. One argues for them as historical sources authentically representing an ongoing dialogue between Christians and Muslims during a period commonly known as the Golden Age of Islam. The other argues that these texts are literary creations; at its most extreme, this school of thought asserts that these texts are purely fictional, creating a world of Christian rhetorical superiority in the face of mass conversion from Christianity to Islam.


Radiocarbon ◽  
2019 ◽  
Vol 61 (03) ◽  
pp. 777-797
Author(s):  
Vladimir Matskovsky ◽  
Umalat Gadiev ◽  
Andrey Dolgikh ◽  
Alexander Cherkinsky ◽  
Polina Polumieva ◽  
...  

ABSTRACTThere are hundreds of preserved medieval buildings in the mountainous part of Ingushetia, including Christian churches, crypts, temples, sanctuaries, battle towers, and living buildings. The chronology of their construction period is still questioned, as there are no radiocarbon (14C) dates published for these buildings and their dating is mainly based on architectural features, a few historical sources, and sometimes on accompanying archaeological material. The aim of this study is to assess more precisely the period of their construction. To do this, we selected the 10 most prominent medieval buildings that contain wooden construction elements and sampled these wooden elements in order to apply 14C accelerator mass-spectrometry dating (AMS) followed by wiggle-matching. From two of these buildings, plaster and mortar were also sampled for 14C AMS dating. This is the first time that these kinds of analyses have been performed for medieval buildings from the mountainous part of Ingushetia. For 6 out of 10 buildings, we acquired sufficiently precise dates that helped us to clarify their construction period. For the other 4 buildings, the acquired dates are still informative but could be refined further with additional 14C analyses. The calibrated dates obtained cover the period from AD 662 until recent time with the majority of them concentrated in 15th–17th centuries.


2017 ◽  
Vol 13 (2) ◽  
pp. 179
Author(s):  
Wuri Handoko

A few historical source mention the Kingdom of Loloda as one of the great kingdoms of North Maluku, contemporaneous with the four Islamic kingdoms that developed into sultanates, namely Ternate, Tidore, Bacan and Jailolo. However, compared to these powers, the development of Islamic rule in Loloda is not well known through historical sources, and the kingdom is even said to have collapsed in the early 20th century. In this article I discuss the results of research to trace archaeological evidence about the history of the Kingdom of Loloda. Starting with literary sources, I then describe the results of archaeological surveys in the area mentioned in historical text and public information. Archaeological surveys indicate that the center of the Loloda kingdom was located in the Loloda watershed in Loloda Sub-district, Halmahera Barat District. Archaeological research results suggest the Kingdom of Loloda grew from the 15th century and experienced collapse at the time of European colonialism.Kerajaan Loloda dalam teks sumber sejarah yang terbatas, disebut-sebut sebagai salah satu kerajaan besar di Maluku Utara, sezaman dengan empat aliansi kerajaan Islam yang berkembang menjadi kesultanan yakni, Ternate, Tidore, Bacan, dan Jailolo. Namun dibanding keempat kekuasaan Islam itu, Loloda tidak diketahui perkembangannya, bahkan disebut runtuh pada awal abad 20 dan hilang dalam catatan sejarah perkembangan kekuasaan Islam. Penulisan ini berdasar pada hasil penelitian untuk melacak bukti-bukti arkeologi tentang sejarah Kerajaan Loloda. Dimulai dari pengumpulan sumber literatur, kemudian dilanjutkan dengan survei arkeologi di wilayah yang disebut dalam teks sejarah dan informasi masyarakat. Berdasarkan hasil survei arkeologi, diketahui adanya lokasi yang menjadi indikasi pusat kerajaan Loloda di DAS (daerah aliran sungai) Loloda di Kecamatan Loloda Kabupaten Halmahera Barat. Hasil penelitian arkeologi menggambarkan bahwa Kerajaan Loloda  berkembang pada abad 16 dan mengalami keruntuhan sesudahnya ketika kolonialisme bangsa Eropa berkembang di wilayah itu.


Author(s):  
Ihor Starenkyi ◽  
◽  
Levinzon Levinzon ◽  

The article describes the archaeological research conducted in Kamianets-Podilskyi on Tatarska Street, 17/1 in 2018. In this area, an intact archeological complex, rare for the territory of Podillya, was discovered and studied in the second half of the 13th - beginning of the 15th centuries, which corresponds to the time when these lands were part of the Golden Horde and the Grand Duchy of Lithuania. Archaeological excavations have revealed a private dwelling sunk into the mainland with a pit-cold frame-pillar structure. This housing is fundamentally different from the complex excavated in 2017 at the same time at 12 Pyatnytska Street, where the housing was a frame-pillar filled with clay. During the works, numerous materials were discovered, which made it possible for the first time to develop a typology of ceramics for the second half of the 13th - early 15th centuries for the territory of Podillya. First of all, 13 types of pots of four chronological periods were identified (the second half of the 13th - the beginning of the 14th century, the first half - the middle of the 14th century, the second half of the 14th century and the beginning - the first third of the 15th century). In turn, some types are divided into subtypes. As for the decoration of these products, their bodies were often decorated with a wavy indented line, corrugation, lines of oblique indented notches, lines of rounded indentations and painting in black paint. Jars, bowls and makitry are described separately according to morphological features. An amphora of the Lithuanian era turned out to be a valuable find. In addition, a clay ball, a denarius of Vladislav Jagail and a fragment of a metal product (chisel?) Were found during the works.


2017 ◽  
Author(s):  
Jeronimo Sanchez Velasco

The province of Baetica, in present-day Spain, was one of the most important areas in the Roman Empire in terms of politics, economics, and culture. And in the late medieval period, it was the centre of a rich and powerful state, the Umayyad Caliphate. But the historical sources on the intervening years are limited, and we lack an accurate understanding of the evolution of the region. In recent years, however, archaeological research has begun to fill the gaps, and this book-built on more than a decade of fieldwork-provides an unprecedented overview of urban and rural development in the period.


Slovene ◽  
2015 ◽  
Vol 4 (1) ◽  
pp. 493-506
Author(s):  
Elizaveta G. Sosnovtseva

The article studies the local practice of the cult of Prince Andrey Bolshoy in Uglich, where he ruled during the last third of the 15th century. This work is based on data from the chronicles, especially the Uglich Chronicle of the 18th century; this is the primary source used in this study, and the most detailed information appears in the latest full versions, which date to the second half of the 18th century. These chronicles have “moved” the key biographical events of the last years of Prince Andrey’s life (his arrest and funeral) from Moscow to Uglich, which differs from other historical sources. According to the hagiography of Uglich saints, Prince Andrey was buried in the Transfiguration Cathedral of the Uglich Kremlin, not in the Cathedral of the Archangel in Moscow. The cult of Prince Andrey was mentioned for the first time in hagiographic writings, not only for saints who were contemporaries of Prince Andrey (SS. Paisius and Cassian), but also for saints who lived later (Prince Roman of Uglich and Tsarevich Dmitry of Uglich). It was only later, in the 18th century, that the unique copy of the Life of Prince Andrey appeared. This source is now held in the State Historical Museum in Moscow. The article shows how the text of the Life is connected with other hagiographic texts relating to Uglich.


2020 ◽  
Vol 72 (2) ◽  
Author(s):  
Tomasz Dzieńkowski ◽  
Marcin Wołoszyn ◽  
Iwona Florkiewicz ◽  
Radosław Dobrowolski ◽  
Jan Rodzik ◽  
...  

The article discusses the results of the latest interdisciplinary research of Czermno stronghold and its immediate surroundings. The site is mentioned in chroniclers’ entries referring to the stronghold Cherven’ (Tale of Bygone Years, first mention under the year 981) and the so-called Cherven’ Towns. Given the scarcity of written records regarding the history of today’s Eastern Poland, Ukraine, and Belarus in the 10th and 11th centuries, recent archaeological research, supported by geoenvironmental analyses and absolute dating, brought a significant qualitative change. In 2014 and 2015, the remains of the oldest rampart of the stronghold were uncovered for the first time. A series of radiocarbon datings allows us to refer the erection of the stronghold to the second half/late 10th century. The results of several years’ interdisciplinary research (2012-2020) introduce qualitatively new data to the issue of the Cherven’ Towns, which both change current considerations and confirm the extraordinary research potential in the archeology of the discussed region.


Author(s):  
Stefan Winter

This chapter re-examines the early development of the ʻAlawi community and its situation in western Syria in the medieval period in the wider context of what might be termed Islamic provincial history. It starts from the premise that the conventional image of the “Nusayris” has largely been fashioned by elite historical sources whose discourse on nonorthodox groups is a priori negative but which, when read against the grain and compared with other sources, can yield a less essentializing, less conflicting account of the community's development. In particular, the chapter aims to show that the ʻAlawi faith was not the deviant, marginal phenomenon it has retrospectively been made out to be but, on the contrary, constituted, and was treated by the contemporary authorities as, a normal mode of rural religiosity in Syria.


This is the first book to treat the major examples of megadrought and societal collapse, from the late Pleistocene end of hunter–gatherer culture and origins of cultivation to the 15th century AD fall of the Khmer Empire capital at Angkor, and ranging from the Near East to South America. Previous enquiries have stressed the possible multiple and internal causes of collapse, such overpopulation, overexploitation of resources, warfare, and poor leadership and decision-making. In contrast, Megadrought and Collapse presents case studies of nine major episodes of societal collapse in which megadrought was the major and independent cause of societal collapse. In each case the most recent paleoclimatic evidence for megadroughts, multiple decades to multiple centuries in duration, is presented alongside the archaeological records for synchronous societal collapse. The megadrought data are derived from paleoclimate proxy sources (lake, marine, and glacial cores; speleothems, or cave stalagmites; and tree-rings) and are explained by researchers directly engaged in their analysis. Researchers directly responsible for them discuss the relevant current archaeological records. Two arguments are developed through these case studies. The first is that societal collapse in different time periods and regions and at levels of social complexity ranging from simple foragers to complex empires would not have occurred without megadrought. The second is that similar responses to megadrought extend across these historical episodes: societal collapse in the face of insurmountable climate change, abandonment of settlements and regions, and habitat tracking to sustainable agricultural landscapes. As we confront megadrought today, and in the likely future, Megadrought and Collapse brings together the latest contributions to our understanding of past societal responses to the crisis on an equally global and diverse scale.


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