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Wyświetlanie 1-15 z 59
Tytuł:
Devote e cólte: le sepolture trecentesche femminili della basilica di Sant’Antonio a Padova
Devoted and Cultured: the 14th-century Female Burials in the Basilica of St. Anthony in Padua
Autorzy:
Molli, Giovanna Baldissin
Powiązania:
https://bibliotekanauki.pl/articles/37507011.pdf
Data publikacji:
2023
Wydawca:
Akademia Ignatianum w Krakowie
Tematy:
Padua
basilica of St. Anthony
tombs
women
fourteenth century
Opis:
Il saggio analizza la presenza delle sepolture femminili nella basilica di Sant’Antonio a Padova, nel corso del XIV secolo, in parte pervenute e in parte documentate nelle fonti. Durante il Trecento infatti, le tombe femminili sono in numero nettamente superiore, circa venti, rispetto a quelle dei secoli successivi e appartengono a famiglie di rango elevato. La numerosità di tali sepolture è da mettere in relazione alla signoria dei Carraresi, che resero la città, nel Trecento, un centro, nell’ambito dell’Italia padana, di importanza politica e altissimo profilo culturale.
The essay analyzes women’s burials present in the basilica of St. Anthony in Padua during the fourteenth century. Some of them have survived and some are just documented in historical sources. During the fourteenth century, there were clearly more female tombs (about twenty), than in the following centuries, and they belonged to families of high status. The significant number of such burials shall be put in relation with the lordship of the Carraresi, thanks to whom the city, in the fourteenth century, had a strong political importance and a very high cultural profile within the Po Valley region of the peninsula.
Źródło:
Perspektywy Kultury; 2023, 41, 2/1; 249-288
2081-1446
2719-8014
Pojawia się w:
Perspektywy Kultury
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Pochówki wojskowe z pierwszej wojny światowej na terenie Lwowa i powiatu lwowskiego. Zarys problemu
Military burials from World War I in Lvov and the Lvov region. Outline of the issue
Vojenské pohřby z období první světové války ve Lvově a lvovském okrese. Nástin problematiky
Autorzy:
Tomczyk, Ryszard
Powiązania:
https://bibliotekanauki.pl/articles/6384119.pdf
Data publikacji:
2023-06-30
Wydawca:
Wydawnictwo Adam Marszałek
Tematy:
Lwów
powiat lwowski
Galicja Wschodnia/Małopolska Wschodnia
cmentarze wojenne
pierwsza wojna światowa
Lviv
Lviv district
Eastern Galicia/Eastern Lesser Poland
war cemeteries
World War I
Opis:
The article is an attempt to introduce the little-known in Polish science issue of World War I war graves in Lviv and other localities of the Lviv district, i.e., Eastern Galicia/ Eastern Malopolska, in the lost lands. World War I war cemeteries and soldiers’ quarters were destroyed in Soviet Western Ukraine after World War II.
Źródło:
Historia Slavorum Occidentis; 2023, 2(37); 117-151
2084-1213
Pojawia się w:
Historia Slavorum Occidentis
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Zwierzęta w ciałopalnym obrządku pogrzebowym Słowian na przykładzie znalezisk z obszaru dzisiejszej Polski
Animals in Slavic burial rites: the example of finds from the area of present-day Poland
Autorzy:
Miechowicz, Łukasz
Powiązania:
https://bibliotekanauki.pl/articles/16647520.pdf
Data publikacji:
2023-09-30
Wydawca:
Wydawnictwo Adam Marszałek
Tematy:
archaeology
burial rites
Slavs
animals burials
archeologia
obrządek pogrzebowy
Słowianie
pochówki zwierzęce
Opis:
The article concerns the issues of finds of animal remains in early medieval cremation burials, identified with the Slavs, in today’s Poland. Finds of animal remains discovered in 134 burials in 37 cemeteries have been analysed.
Źródło:
Historia Slavorum Occidentis; 2023, 3(38); 13-67
2084-1213
Pojawia się w:
Historia Slavorum Occidentis
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Енеолітичне поховання біля с. Колоколин у Верхньому Подністров’ї
Eneolithic burials near the village of Kołokolin in the Upper Podniestrze
Autorzy:
Позіховський, Oлександр
Powiązania:
https://bibliotekanauki.pl/articles/3137717.pdf
Data publikacji:
2023-08-09
Wydawca:
Uniwersytet Rzeszowski. Instytut Archeologii Uniwersytetu Rzeszowskiego. Muzeum Okręgowe w Rzeszowie
Tematy:
eneolithic
Kołokolin
Lublin-Volyn culture
Pleszów-Modlnick group (phase)
Lengyel culture
Opis:
In 1935, T. Sulimirski, in a grotto near the village of Kołokolin, examined two destroyed burials, which he referred to the third period of the Neolithic period in accordance with the contemporary periodization, and proposed separating a local group of the Lublin-Volyn culture. Currently, these burials are associated with the Lublin-Volyn culture. However, the analysis of the artefacts discovered indicates that they represent two different taxonomic units. One of them, containing an amphora, should be associated with the Lublin-Volyn culture, the others with the local group (phase) of the Pleszów-Modlnica Lengyel culture. This is confirmed by analogies both from settlements and burials of the aforementioned group (phase) from the Kraków region.
Źródło:
Materiały i Sprawozdania Rzeszowskiego Ośrodka Archeologicznego; 2022, 43; 219-222
0137-5725
Pojawia się w:
Materiały i Sprawozdania Rzeszowskiego Ośrodka Archeologicznego
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Brides for the afterlife? Some considerations on female burials from West Lithuania in the third century AD
Narzeczone na wieczność? Uwagi na temat pochówków kobiecych z Litwy Zachodniej z III wieku n.e.
Autorzy:
Banytė-Rowell, Rasa
Powiązania:
https://bibliotekanauki.pl/articles/28328278.pdf
Data publikacji:
2022
Wydawca:
Państwowe Muzeum Archeologiczne w Warszawie
Tematy:
West Lithuania
3 rd cent. CE
female burials
female outfit
rites of passage
zachodnia Litwa
III wiek n.e
pochówki kobiet
strój kobiecy
rytuały przejścia
Opis:
The article is devoted to the female costume of graves in West Lithuania (area of cemeteries with stone-enclosures, the northern part of so called Memelkultur acc. C. Engel), which belongs to the third cent. AD (interregional phases C1b-C2, ca 220-300AD)(Fig. 1). Particular attention is drawn to two burials from Šernai (DE – Schernen) cemetery in Klaipėda rajonas which was excavated by A. Bezzenberger in 1891 (published by him in 1892). The skeletal remains of Šernai graves 10 and 22 were described by Bezzenberger as belonging to individuals of child age which may be connected with category of infans II (7-14,9 years) (see footnote 90). These two burials are widely known foremost because of the splendid headdress decorated with tiny bronze details – studs with two legs (Group III D of Bronzebuckelchen acc. Blumbergs 1982) and bronze flat spirals-pendants (Fig. 2). Both Šernai graves contained a rich set of ornaments – neckrings, crossbow brooches, rosette tutulus pins or tutulus brooch, strings of beads with iron bell-shaped pendants, spiral bracelets of Klaipėda type acc. Michelbertas and sash-like bracelets, finger rings (Figs 3-7). The similar female burials were unearthed in the neighbourhood to Šernai Cemetery on the same left bank of Minija river, some four kilometres to the North-East – in Baitai Cemetery (now Baičiai, Klaipėda rajonas, DE – Baiten). The part of a female‘s outfit from Baitai Grave 18 also was a headdress (headband or front part of the hood) decorated with the same type elements like in Šernai graves 10 and 22 (Fig. 8). The set of jewellry was similar despite being less numerous: a silver neckring, a pair of rosette tutulus pins linked with a chain, glass and amber beads, spiral bracelet of Klaipėda type, bronze finger rings (Figs 9-12). The remains of teeth belonging to the deceased from Baitai Grave 18 were examined by Associate Professor Ž. Miliauskienė and it was concluded that they belong to an individual of adolescent age between 15 and 19 years of category juvenis (15-19,9 years). The female from Baitai Grave 8 contained no remains of splendid headdress but she was provided with a set of ornaments similar to the burials discussed above: two rosette tutulus pins linked with string of glass and amber beads and iron bell-shaped pendants, two bronze bracelets with slightly thickened terminals, three bronze finger rings (one with blue glass inlay) (Fig. 13). The anthropological investigation of finger bones preserved in Baitai Grave 8 allowed us to conclude that the burial belonged to a child under the age of 16 (this investigation was performed by Dr J. Kozakaitė). The deceased belongs to the age category of infans II (7-14,9 years) or to the transitional age towards category of juvenis (15-19,9 years). </br> <br>It seems that a headdress with bronze decoration, tutulus-shaped ornaments, strings of beads and iron bell-shaped pendants, spiral bracelets of Klaipėda type and sash-like bracelets with a concave cross-section were elements of a ‘uniform’ for the burials of girls and young females. The grave-set from Lazdininkai Grave 23 (1996) has such components and according to anthropological investigations this burial belonged to to an adultus individual of 20-30 years. Another female burial from Lazdininkai Grave 63 (2000) contained the remains of a headdress decorated with bronze details. The deceased belonged to the category of age juvenis/adultus (age of 15-25 years) (Bliujienė, Bračiulienė 2018, Table 25). It is noticeable that the remains of a headdress or other dress decorated with bronze details of Group III D of Bronzebuckelchen acc. Blumbergs and flat spiral pendants were also found in other burials in Šernai (graves 54, 67) and Baitai (graves 2, 24) cemeteries. Šernai Grave 54 was attributed to a ‘grown up child’ and recent anthropological investigations of teeth from Baitai Grave 2 proved that they belonged to the individual of age ca 18-25 years old. Thus, it seems that age of females provided with headdress vary between category of infans II and early adultus. All the burials discussed here were richly equipped with jewellery. Nevertheless, they were not exeptional in the context of the mid-third century – second half of third century in West Lithuania. Similar headdresses occured in other cemeteries of Memelkultur (such like Kurmaičiai, Dauglaukis, Tilsit). Tutulus pins also occured almost in every cemetery containing burials of this chronological period. The same may be stated on the occurrence of strings with iron-bell shaped pendants. Thus such richness may be caused not only by higher status of families of deceased. It is argued in the article that this may have been caused by the status of females based on their young age. The elements of outfit discussed in the article should be associated with ceremonial dress which could be used during wedding ceremonies. The preparation of young female deceased as a bride might be caused by the need to ensure her special status for the entering the Other World. The wedding motif is also represented in the male graves of that period containing containers/boxes with female types of jewellry. These grave-goods were interpreted by C. Reich (2013) as ‘gifts for brides‘ in the Afterlife. The set of jewellery and ceremonial costume prepared for the wedding rites were closely personally tied to the particular girl and in the case of premature death these items could not be inherited by other family members. The burial of a girl or young female with an outfit such as those discussed here was a custom related to giving back her property for the Afterlife that could not be used during her lifetime. Such rites ensured that the girl would be initiated into the status of married woman to ensure her position among her ancestors in the Other World. The elements of burials customs and wedding ceremonies have many common features in various cultures and a motif of farewell and parting with the beloved one is strongly intertwinned in them. Such archaic traditions are not specifically related to ethnic inheritance but most probably represent archetypes of human thinking.
Artykuł poświęcony jest kobiecemu strojowi grobowemu z fazy C1b–C2, tj. ok. 220–300 n.e., z cmentarzysk z obudowami kamiennymi (północna część tzw. Memelkultur w ujęciu C. Engla) z dzisiejszej Litwy Zachodniej (Ryc. 1). Szczególną uwagę zwracają dwa inhumacyjne pochówki – groby 10 i 22 – z cmentarzyska w Šernai (dawn. Schernen) w rej. kłajpedzkim, rozkopanego przez A. Bezzenbergera w 1891 roku i opublikowanego przezeń rok później. Szczątki szkieletów z obu grobów Bezzenberge opisał jako należące do dzieci w wieku infans II (7–15 lat). Groby te są dobrze znane przede wszystkim z uwagi na wspaniałe nakrycia głowy zdobione drobnymi aplikacjami z brązu – guzkami z dwoma zaczepami (tzw. Bronzebuckelchen grupy IIID (wg Z. Blumbergs 1982) oraz płaskimi brązowymi zawieszkami binoklowatymi (Ryc. 2). Oba groby z Šernai zawierały też bogate zestawy ozdób i części stroju – naszyjniki, zapinki kuszowate, rozetowe szpile tutulusowe i zapinkęi tutulusową, sznury paciorków z żelaznymi zawieszkami dzwoneczkowatymi, spiralne bransolety typ kłajpedzkiego (wg M. Michelbertasa 1986) oraz bransolety mankietowe i pierścienie (Ryc. 3, 4). Podobne pochówki kobiece odkryto na cmentarzysku w Baitai (dziś. Baičiai, dawn. Baiten) położonym na tym samym lewym brzegu rzeki Miniji, ok. czterech kilometrów na północny wschód od Šernai. Do kobiecego stroju z grobu 18 z Baitai również należało nakrycie głowy (opaska lub kaptur) zdobione tak samo, jak czepki z grobów 10 i 22 z Šernai (Ryc. 5:1, 6:1.2). Podobny, choć mniej liczny był też zestaw biżuterii: srebrny naszyjnik, para rozetowych szpil tutulusowych połączonych łańcuszkiem, paciorki szklane i bursztynowe, spiralna bransoleta typu kłajpedzkiego i brązowe pierścienie (Ryc. 5:2–4, 6:3–13.14–18). Badania pozostałości zębów odkrytych w grobie 18 w Baitai wykazały, że należały one do osoby młodocianej w wieku iuvenis. Dziewczyna pochowana w grobie 8 w Baitai nie miała okazałego nakrycia głowy, ale była wyposażona w podobny zestaw ozdób jak omówione wyżej: dwie rozetowe szpile tutulusowe połączone sznurem szklanych i bursztynowych paciorków z żelaznymi zawieszkami dzwoneczkowatymi, dwie brązowe bransolety z lekko pogrubionymi zakończeniami, trzy brązowe pierścionki (jeden z oczkiem z niebieskiego szkła) (Ryc. 7:1.4–45). Analiza antropologiczna kości palców zachowanych w tym grobie pozwoliła stwierdzić, że należały one do osoby poniżej 16 roku życia – a więc dziecka w wieku infans II lub przejściowym do wieku iuvenis. Wszystkie omawiane tu pochówki były bogato wyposażone w biżuterię, niemniej, na tle innych pochówków z połowy i drugiej połowy III wieku n.e. z Litwy Zachodniej nie są wyjątkami. Podobne nakrycia głowy znamy z innych nekropoli Memelkultur (m.in. z Kurmaičiai, Dauglaukis i Tylży). Niemal na każdym cmentarzysku z tego okresu występowały też szpile tutulusowe czy sznury paciorków z żelaznymi zawieszkami dzwoneczkowatymi. Bogactwo wyposażeń omawianych pochówków nie musi więc być wyłącznie skutkiem wyższego statusu rodzin zmarłych. Możliwe, że odzwierciedlało ono status kobiet wynikający z ich młodego wieku. Omawiane tu elementy stroju należy łączyć z ceremonialnym strojem, który mógł być stosowany podczas ceremonii ślubnych. Prezentacja zmarłej młodej kobiety jako panny młodej mogła wynikać z konieczności zapewnienia jej odpowiedniego statusu podczas przejścia w zaświaty. Motyw zaślubin czytelny jest również w męskich grobach z tego okresu, zawierających pojemniki/pudełka z typowo kobiecą biżuterią – Ch. Reich (2013) zinterpretowała ją jako „dary dla narzeczonych” z zaświatów. Zestaw biżuterii i strój ceremonialny przygotowany do obrzędów ślubnych był osobistą własnością konkretnej dziewczyny i w wypadku jej przedwczesnej śmierci nie mógł być dziedziczone przez innych członków rodziny. Pochówek dziewczyny lub młodej kobiety w stroju takim, jak tutaj omawiane, byłby zatem formą przekazania jej na życie pozagrobowe własności, której nie mogła wykorzystać za życia. Obrzędy takie zapewniały dziewczynie status kobiety zamężnej, a tym samym uzyskanie stosownej pozycji wśród przodków w zaświatach. W różnych kulturach elementy zwyczajów pogrzebowych i ceremonii ślubnych splatają się ze sobą, a motyw pożegnania i rozstania z ukochaną osobą jest w nich szczególnie wyraźny. Te archaiczne tradycje nie są związane z konkretnymi etnosami, ale najprawdopodobniej odzwierciedlają pewne ogólnoludzkie archetypy kulturowe.
Źródło:
Wiadomości Archeologiczne; 2022, LXXIII, 73; 109-130
0043-5082
Pojawia się w:
Wiadomości Archeologiczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
„…kazali mu klękać przed martwym wodzem, który poległ w Sandomierzu”. W kwestii pochówku mongolskich wojowników oraz ich ofiar w czasie najazdu na Europę
Autorzy:
Żerelik, Rościsław
Powiązania:
https://bibliotekanauki.pl/articles/2185042.pdf
Data publikacji:
2021
Wydawca:
Uniwersytet Wrocławski. Wydział Nauk Historycznych i Pedagogicznych. Instytut Historyczny
Tematy:
Mongol invasion
Polska
Ruthenia
Hungary
Slovakia
burials
Opis:
The paper presents the issue of burials of the victims of the Mongol invasion of Ruthenia, Poland and Hungary and the Mongol warriors in light of the surviving written sources by Christian authors, including i.a. envoys to Karakorum (Jan di Piano Carpini, C. de Bridia) and participants of the burial ceremonies (archdeacon Roger of Torre Maggiore from Great Várad, presently Oradea in Romania, and Kirakos Gandzaketsi), as well as according to uncovered archeological evidence. The author outlined the state of research on this subject and presented his own concepts regarding lack of burials of nomads on the lands they conquered.
Źródło:
Śląski Kwartalnik Historyczny Sobótka; 2021, 76, 3; 7-30
0037-7511
2658-2082
Pojawia się w:
Śląski Kwartalnik Historyczny Sobótka
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Cremation Burials of Stone Age Hunter-Gatherers on the European Plain
Autorzy:
Bugajska, Karolina
Powiązania:
https://bibliotekanauki.pl/articles/1774316.pdf
Data publikacji:
2021-06-24
Wydawca:
Uniwersytet Warszawski. Wydawnictwa Uniwersytetu Warszawskiego
Tematy:
Mesolithic
para-Neolithic
cremation
burial rite
European Plain
Opis:
Cremation burials of Stone Age hunter-gatherers were found at 21 sites across the European Plain (including southern Scandinavia). In total, there are 54 graves and deposits containing bones of at least 89 individuals. Sites with Mesolithic cremations are unevenly spread over the European Plain and there are some regions where this type of burial was more common, such as the Seine Valley and the Low Countries, southern Scandinavia or north-eastern Poland. In all of these regions, the oldest burials are dated to the Early Mesolithic, which indicates a parallel and independent origin of this custom. Moreover, each region or even cemetery has its own features of the cremation rite. In both the Western European Plain and southern Scandinavia, most burials are dated to the Middle Mesolithic and there are only a few examples linked to the Late Mesolithic. North-eastern Poland, including the Dudka cemetery, is probably the only region where cremation was practised on a wider scale in the Late Mesolithic and para-Neolithic. The share of cremations among all burial types differs between regions and cemeteries. It was probably a dominant practice in the Middle Mesolithic in the Netherlands. In other cases, cremation probably involved a large part of the local hunter-gatherer society, for instance at the Dudka cemetery in Masuria or in the Middle Mesolithic of Vedbæk Fiord (Zealand), whereas at the cemeteries in Skateholm it amounted to only a few percent, suggesting that it was practised in the case of the deceased of particular status or in unusual circumstances only.
Źródło:
Światowit; 2020, 59; 15-45
0082-044X
Pojawia się w:
Światowit
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Crypt Burials from the Cloister Church of Riesa (Germany) – Changes of Funerary Customs, Body Treatment, and Attitudes to Death
Pochówki w kryptach z kościoła klasztornego w Riesie (Niemcy) – zmieniające się zwyczaje pogrzebowe, sposoby postępowania z ciałem i podejścia do śmierci
Autorzy:
Alterauge, Amelie
Hofmann, Cornelia
Powiązania:
https://bibliotekanauki.pl/articles/1032025.pdf
Data publikacji:
2021-04-06
Wydawca:
Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Tematy:
krypta
pochówek
mumia
czasy pośredniowieczne
szlachta
crypt
burial
mummy
post-medieval
nobility
Opis:
The cloister church of Riesa (Saxony, Germany) contains two burial crypts which were used from the 17th to 19th century AD by local noble families, namely the barons von Felgenhauer, Hanisch/von Odeleben and von Welck. The crypt beneath the altar originally contained 50 inhumations of which about 30 are still preserved at present, either as coffins and/or mummies, while the northern crypt contained eight interments. During the last two centuries, the crypts have experienced major changes which could partly be reconstructed through historical records, photographs and oral history. The aim of the investigations, supported by the parish and the city museum, was to document the current state-of-preservation and to identify the inhumations by combining different types of evidence. The coffins were visually inspected and dated by typo-chronological comparisons, and inscriptions were transliterated whenever possible. Material, fabrication, clothing type and dating of the garments were determined during costume analysis. The mummified remains were subjected to a morphological investigation, including X-rays. Different body treatments resulting in natural or artificial mummification could be observed. In selected cases, samples for aDNA analysis were taken to test for kinship between individuals, and stable isotope analysis was performed for the reconstruction of diet, origin and age of weaning. Probable identification could only be achieved for the individuals with contextual information; however, the bioarchaeological analyses are still ongoing. The coffin ornamentation and inscriptions as well as the garments show chronological changes as well as individual preferences from the 17th to 19th century, most distinctive in the children burials. Faith in God and hope of resurrection remain constant attitudes to death, but familial affiliation becomes an important factor in early modern noble burials.
Kościół klasztorny w Riesie (Saksonia, Niemcy) posiada dwie krypty grobowe, wykorzystywane od XVII do XIX w. przez miejscowe rodziny szlacheckie, w tym baronów von Felgenhauer, Hanisch/von Odeleben oraz von Welck. Krypta pod ołtarzem pierwotnie zawierała 50 pochówków, z których 30 dotrwało do czasów współczesnych w formie trumien i/lub mumii, a krypta północna zawierała osiem pochówków. Na przestrzeni ostatnich dwóch wieków w kryptach zaszły ogromne zmiany, które udało się po części zrekonstruować w oparciu o zapisy historyczne, zdjęcia oraz historię ustną. Celem badań prowadzonych przy wsparciu parafii i muzeum miejskiego było udokumentowanie obecnego stanu zachowania oraz identyfikacja pochówków poprzez łączenie różnych rodzajów dowodów. Trumny zostały poddane inspekcji wzrokowej i datowane w oparciu o porównania typochronologiczne, a ponadto w miarę możliwości dokonano transliteracji inskrypcji. Materiały, sposób wytworzenia, typ i datowanie odzieży zostały ustalone w ramach analizy kostiumologicznej. Zmumifikowane szczątki poddano badaniom morfologicznym, w tym prześwietleniom rentgenowskim. Zaobserwowano różne sposoby postępowania z ciałem, prowadzące do naturalnej lub sztucznej mumifikacji. W wybranych przypadkach pobrano próbki do analizy DNA, aby sprawdzić stopień pokrewieństwa. Przeprowadzono też analizę izotopów stabilnych celem ustalenia diety, pochodzenia i wieku odstawienia od piersi. Prawdopodobną tożsamość można było ustalić wyłącznie w przypadku osób, dla których dostępne były informacje kontekstowe. Niemniej jednak trwają wciąż analizy bioarcheologiczne. Zdobienia trumien i inskrypcje, jak również odzież odzwierciedlają zmiany chronologiczne oraz indywidualne preferencje z okresu od XVII do XIX w., co jest szczególnie widoczne w przypadku pochówków dzieci. Wiara w Boga i nadzieja na zmartwychwstanie pozostają stałymi elementami podejścia do śmierci, jednakże we wczesnonowożytnych pochówkach szlacheckich istotną rolę zaczynają odgrywać więzy rodzinne.
Źródło:
Acta Universitatis Lodziensis. Folia Archaeologica; 2020, 35; 73-96
0208-6034
2449-8300
Pojawia się w:
Acta Universitatis Lodziensis. Folia Archaeologica
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Death and burial in Kyivan Rus’ according to written sources
Autorzy:
LUTSYK, Iryna
Powiązania:
https://bibliotekanauki.pl/articles/2142428.pdf
Data publikacji:
2021-09-04
Wydawca:
Uniwersytet Przyrodniczo-Humanistyczny w Siedlcach
Tematy:
Middle Ages
Christianity
Kyivan Rus’
Byzantium
funeral rites
princely burials
Opis:
The spread of Christianity in the lands of Kyivan Rus caused radical, but not rapid, changes in the religious, philosophical, and mental worldviews of contemporary society. Funeral rites were a significant factor in which the feature of the spiritual transformation of local societies was reflected. The proposed study is devoted to the peculiarities of the Christian funeral rite and ceremony in the lands of Kyivan Rus’ and the Galician-Volhynian state, which are covered in written sources of the time. Therefore, the upper chronological date of the study is the XIV century. Their elaboration and systematization led to the construction of the article in a linear way – starting with pre-death, and then post-mortem preparations, directly funeral and memorial service. The analysis and generalization of the funeral rite, characteristic for the Christian Orthodox tradition as a whole, is carried out. At the same time, their separate local elements are highlighted. Some comparisons and parallelsbetween the Rus’ and Byzantine funeral traditions were made.
Źródło:
Historia i Świat; 2021, 10; 209-238
2299-2464
Pojawia się w:
Historia i Świat
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Królewskie egzekwie w warszawskim kościele kapucynów w XVIII wieku
Royal Exequies in the Warsaw Capuchin Church in the 18th Century
Autorzy:
Osiecka-Samsonowicz, Hanna
Powiązania:
https://bibliotekanauki.pl/articles/24565461.pdf
Data publikacji:
2021
Wydawca:
Polska Akademia Nauk. Instytut Sztuki PAN
Tematy:
Maria Kazimiera D’Arquien Sobieska
Jan III Sobieski
August II Mocny
Joachim Daniel Jauch
Alessandro Galli-Bibiena
kościół kapucynów w Warszawie
uroczystości egzekwialne
pogrzeby serc w Rzeczypospolitej XVIII w.
castrum doloris
katafalk
Marie Casimire D’Arquein Sobieska
John III Sobieski
Augustus II the Strong
Joachim Daniel von Jauch
Capuchin Church in Warsaw
Exequies
burials of hearts in the 18th-cetury Polish-Lithuanian Commonwealth
catafalque
Opis:
W artykule omówiono plastyczną oprawę egzekwii odprawionych z inicjatywy Augusta II Mocnego za Marię Kazimierę Sobieską w 1717 r. oraz uroczystości związanych z wystawieniem trumien królowej, Jana III Sobieskiego i ich wnuka, zorganizowanych przez królewicza Jakuba Sobieskiego w 1733 r. Analiza rysunków Joachima Daniela Jaucha ze zbiorów Sächsisches Hauptstaatsarchiv w Dreźnie, wsparta źródłami archiwalnymi, pozwoliła na próbę usystematyzowania bogatego materiału ikonograficznego dotyczącego projektów artysty z okazji pochówku serca Augusta II Mocnego w Kapicy Królewskiej w 1736 r., jej dekoracji oraz wystroju kościoła w czasie egzekwii za monarchę, odprawianych w rocznice jego śmierci na polecenie Augusta III przez blisko dwadzieścia pięć lat. Uroczystości te, celebrowane w jednej z najważniejszych sakralnych fundacji Jana III, były ważnym elementem saskiej propagandy politycznej.
The Capuchin Church in Warsaw was one of the major sacral foundations of John III Sobieski who passed away in 1696. Owing to a complex political situation, the King’s remains were not buried then at the Wawel, but only in 1697, following a modest ceremony, they were deposited at the Capuchin Monastery, while his heart was placed in the Order’s archives. In 1700, the body of his grandson John, son of James Sobieski, was deposited next to the monarch’s coffin, while in 1717, the coffin of Marie Casimire Sobieski who passed away in France, was added there. In March that year, as instructed and financed by Augustus II the Strong, exequies were performed to pray for the Queen. The ceremony had an important propaganda undertone. Not only did the bier feature inscriptions exposing the merits of Augustus II who made sure the late Queen would rest in peace, but also thanks to the resolution of the so-called Silent Seym in session merely a fortnight before, he had made an attempt at reforming the state’s political system, and introduced the long-awaited peace to the Polish-Lithuanian Commonwealth. At least as of 1731, James Sobieski was trying in vain to organize a dignified burial of the remains of his parents which were decaying in the Warsaw Monastery. However, the indebted Prince could not afford their costly exportation to the Cracow Cathedral and the funeral there. It is likely that he was the one who decided to have exequies performed in the Capuchin Church on the 50thanniversary of the Relief of Vienna, with his parents’ coffins lying in state. It seems likely that precisely this planned ceremony has to be connected with the drawing of the castrum doloris found at the National Gallery of Art in Washington DC attributed to Alessandro Galli-Bibiena, and, according to the inscription, executed for the victor from Vienna and his spouse (Fig. 1). From around 1716 Alessandro worked as an architect at the court of James Sobieski’s brother-in- law Charles III Philip Pfalz-Neuburg who may have commissioned the design of the catafalque from the artist coming from a famous family of decorators. Nonetheless, the design, not mentioned in any studies dedicated to the Galli-Bibiena workshop, was never implemented. When on 1 February 1733 Augustus II died in Warsaw, the issue of the remains of John III and Marie Casimire awaiting their burial at the Wawel returned to the fore; the decision was made for their remains together with Wettin’s body to be transported to Cracow, which took place in August that year. On the instruction of James Sobieski the coffins of John III, Marie Casimire, and of their grandson lay in state in the Capuchin Church already on 15 May. The description of the church’s funerary decoration is rendered in a hand-written Latin report published also in the Polish translation. In front of the chancel a castrum doloris was raised containing the coffins of the royal couple and their grandson, before which the box with the heart of John III was exposed. Above, a velvet canopy was suspended, while in the corners four plinths crowned with globes and eagles holding laurel twigs of which silver candle holders grew were placed. The catafalque and the coffins, the high altar and the Church’s walls were decorated with crimson cloths, while the ceiling featured al fresco compositions related to the idea of the ceremony and the King's reign. The body of Augustus II was transported to the Warsaw Castle, and the monarch’s heart was sent to Dresden; meanwhile, his viscera were deposited ‘de mandato Reipublicae’ in the crypt of the Capuchin Church. It was only on 31 January 1736 that the ceremony of the transfer of the vessel containing the royal viscera to a marble urn raised in the middle of the ‘oratory’ adjacent to the Church took place; the oratory’s remodelling into a chapel, later called ‘Royal’, had been commissioned by Augustus III the year before, however, works on its decoration had not been completed. Thanks to the Latin hand-written account of the event and a press note it is known that in the Church as such only a plinth crowned with regalia was placed before the high altar. During the exequies held in the Capuchin Church on the King’s death anniversary in 1737, an analogical plinth was surrounded by eight pillars-guéridons resembling herms in shape, adorned with fruit and plant garlands: four lower ones culminated in crowns, while the higher ones featured eagles perched on globes. It may have been this very composition (or its version) that was rendered in the drawing by Joachim Daniel von Jauch (Figs. 5–7) preserved in the Dresden Sächsisches Hauptstaatsarchiv; he was the designer of the decoration for royal exequies and also of the Royal Chapel and its furnishing completed after 1737 (Figs. 8–9). Other drawings by Jauch from the Dresden archives register the designs of the Church’s decor on the occasion of subsequent death anniversaries of Augustus II. The explanation featured in the drawings suggests that the illustrated elements were reused annually with only minor modifications. Interestingly, the composition of eight pillars-guéridons, was almost identical with the ones visible in the above-mentioned design, with the only difference that the four lower ones were interconnected with ogees forming a richly decorated canopy over the plinths with the regalia (Figs. 10–13). Similar pillars-guéridons were placed on the catafalque corners in the Collegiate Church of St John in Warsaw during the exequies for Augustus II in 1735; the decoration for that ceremony had also been the artist’s work (Figs. 14a–15). Eclectic designs by Jauch suggest that in the case of pillars-guéridons he was inspired by French print pattern books (Figs. 16a–b, 17). The traditional elements, serving mainly the décor of royal and magnate residences, were, however, given by him a new function in the funerary arrangement, and they  in a way constituted his trademark in this domain of his art. Therefore, it can be assumed that the decoration of the Capuchin Church for the exequies for the Sobieskis in 1733 with the four pillars with the globes and eagles on the top, known from the descriptions, were also the artist’s work. In the concept of the canopy Jauch resorted to the tradition of the Roman Baroque, though this may have also happened through the mediation of French art present at the court of the House of Wettin. The finial in the form of four converging volutes at the top, echoing Bernini’s canopy in the Vatican Basilica was frequent in France in altar structures popularized thanks to prints, beginning with that in the Paris Notre-Dame du Val-de-Grâce Church (1665) almost until the end of the 18th century (Figs. 23–25). Wettin’s viscera were placed in the Capuchin Church in order to benefit from the legend of John III, but also to reduce the latter’s importance in order to serve the Saxon political propaganda initiated by Augustus II with the exequies for Marie Casimire. The tradition of commemorating the anniversary of the death of Augustus II cultivated for over twenty-five years, until the end of the reign of Augustus III (1763), recorded in the press, led to the fact that Augustus II overshadowed the figure of the Church’s founder. It was only in 1830 that the box with the heart of John III was transferred to the Royal Chapel rebuilt then. In 1919, the first mass after Poland had regained independence was celebrated there: it was dedicated to John III. Thanks to the preserved photographs there is no doubt that from the elements kept in the monastery it was the catafalque with a wood-carved volute canopy designed for Augustus II (Figs. 27, 28a–f, 29), and not the castrum doloris of John III and Marie Casimire from 1733 that was recreated. The structure from 1919 was raised again in 1924 in St John’s Cathedral in Warsaw for the funeral of Henryk Sienkiewicz (Fig. 30), and for the last time, again as a historic monument connected with John III, at an exhibition mounted at the National Museum in Warsaw in 1933.
Źródło:
Biuletyn Historii Sztuki; 2021, 83, 3; 569-615
0006-3967
2719-4612
Pojawia się w:
Biuletyn Historii Sztuki
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
The Diversity of Weaponry in La Tene Culture Burials in Poland and Comments on the Non-burial Find of a Celtic Sword in Rzeszów
Autorzy:
Kieca, Piotr
Powiązania:
https://bibliotekanauki.pl/articles/2085875.pdf
Data publikacji:
2021
Wydawca:
Uniwersytet Rzeszowski. Instytut Archeologii Uniwersytetu Rzeszowskiego. Muzeum Okręgowe w Rzeszowie
Tematy:
Polska
La Tene Culture
graves
weapon
sword
Rzeszów
Opis:
The purpose of this work is to create a comprehensive summary of arms originating from Celtic warrior graves in Poland. The largest number of artefacts comes from La Tene culture cemeteries from Lower Silesia, in Sobocisko and Głownin. Individual warrior graves came from Podgaj, Smolec and Wiązow. Other examples of weaponry were found in the Kietrz cemetery in Upper Silesia, with Lesser Poland warrior graves from Iwanowice, Aleksandrowice, and Krakow-Witkowice. From Lesser Poland we also know of alleged graves from Krakow-Pleszow and Krakow-Wyciąże. Some comments about the non-burial find of a Celtic sword from Rzeszow will also be given. A fresh consideration of the source material has corrected the earlier interpretation and reinterpreted some aspects. A new detailed chronology will also be proposed. It will also present a very broad area of connections of Celts residing in Poland.
Źródło:
Analecta Archaeologica Ressoviensia; 2021, 16; 73-101
2084-4409
Pojawia się w:
Analecta Archaeologica Ressoviensia
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
The Temple and Its Surroundings on Fabrika Hill, Paphos: Preliminary Results of the French-Polish Excavations (2018–2019)
Autorzy:
Balandier, Claire
Młynarczyk, Jolanta
Powiązania:
https://bibliotekanauki.pl/articles/1968679.pdf
Data publikacji:
2021-12-31
Wydawca:
Polska Akademia Nauk. Instytut Kultur Śródziemnomorskich i Orientalnych PAN
Tematy:
Hellenistic-Roman period Cyprus
Nea Paphos
Fabrika hill
temple
underground chambers
Byzantine burials
Medieval period
Opis:
The field research conducted in Paphos in the framework of a joint project of the Université d’Avignon and the University of Warsaw focuses on the southern part of Fabrika hill with the aim to understand its role in the urban life of ancient Nea Paphos. Two seasons of the fieldwork (2018–2019) yielded evidence for the arrangement and chronology of a temple site of the Hellenistic and early Roman period. A preliminary exploration of underground chambers strongly suggests that they may have been a part of the same sacred area as the temple. Moreover, several burials as well as some walls and floors testify to the use of the site during the Byzantine and Medieval period.
Źródło:
Études et Travaux (Institut des Cultures Méditerranéennes et Orientales de l’Académie Polonaise des Sciences); 2021, 34; 43-70
2084-6762
2449-9579
Pojawia się w:
Études et Travaux (Institut des Cultures Méditerranéennes et Orientales de l’Académie Polonaise des Sciences)
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
“…a Gentle Calm and Happy Resurrection” – Theological and Folk-religious Backgrounds of Crypt Burials
„…łagodne, spokojne i szczęśliwe zmartwychwstanie” – teologiczny i związany z religią naturalną wymiar pochówków w kryptach
Autorzy:
Ströbl, Regina
Ströbl, Andreas
Powiązania:
https://bibliotekanauki.pl/articles/1032031.pdf
Data publikacji:
2020-12-30
Wydawca:
Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Tematy:
krypta (rodzinna)
mumifikacja
zmartwychwstanie
kontekst teologiczny
crypt
mummification
resurrection
theological background
Opis:
For years there has been a lively discussion if there did exist a tradition of intentional mummification in Christian Europe, since hundreds of naturally mummified individuals of a social elite have been found preserved in family- and church crypts. But in most cases well ventilated crypt spaces are the reason for this natural mummification. Besides their dynastic and representative nature, crypts with the well closed coffins were probably understood as spaces of protection for a facilitated resurrection of the body at the day of judgement. Physical resurrection was church-dogmatical from the beginning of Christianity until 20th century and as well a private religious fact. Numerous inscriptions on coffins and crypt walls testify the hope of a “happy resurrection”. The believe in resurrection is common for all confessions, though it is probably Protestantism that has promoted burials in crypts. But only the comprehension of the interaction of different social and religious aspects opens the access to the complex “crypt”.
Od lat trwa ożywiona dyskusja na temat tego, czy w chrześcijańskiej Europie istniała tradycja celowych mumifikacji, jako że w kryptach rodzinnych i kościelnych odnaleziono setki naturalnie zmumifikowanych ciał przedstawicieli elit społecznych. W większości przypadków jednak powodem tego typu naturalnych mumifikacji była dobra wentylacja krypt. Poza swym dynastycznym i reprezentatywnym charakterem, krypty ze szczelnie zamkniętymi trumnami prawdopodobnie rozumiano jako przestrzenie ochronne, mające ułatwić wskrzeszenie ciała w dniu ostatecznym. Fizyczne zmartwychwstanie stanowiło dogmat od początku chrześcijaństwa do XX w., jak również fakt religii naturalnej. Wiele inskrypcji na trumnach i ścianach krypt świadczy o nadziei na „szczęśliwe zmartwychwstanie”. Wiara w zmartwychwstanie jest powszechna dla wszystkich wyznań, choć prawdopodobnie to protestantyzm rozpowszechnił pochówki w kryptach. Jednakże dostęp do złożoności „krypty” uzyskać można wyłącznie poprzez zrozumienie interakcji między różnymi aspektami społecznymi i religijnymi.
Źródło:
Acta Universitatis Lodziensis. Folia Archaeologica; 2020, 35; 7-17
0208-6034
2449-8300
Pojawia się w:
Acta Universitatis Lodziensis. Folia Archaeologica
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Functional Analysis of Garments in 18th Century Burials from St. Michael’s Crypt in Vienna, Austria
Analiza funkcjonalna odzieży z XVIII-wiecznych pochówków z krypty św. Michała w Wiedniu, w Austrii
Autorzy:
Grömer, Karina
Ullermann, Michael
Powiązania:
https://bibliotekanauki.pl/articles/1031991.pdf
Data publikacji:
2020-12-30
Wydawca:
Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Tematy:
krypta
odzież
strój pogrzebowy
analiza funkcjonalna
XVIII w.
Wiedeń
crypt
clothing
funeral garments
functional analysis
18th century AD
Vienna
Opis:
The Michaelergruft in Vienna (St. Michael’s crypt), Austria, is located near the imperial palace Vienna and has been used between 1560 and 1784 by the local nobility of the city center in Vienna. The inventory of a large number of coffins has been preserved due to favorite environmental conditions, it offers the possibility to study specific details about the funeral customs of the 17th and 18th century in Central Europe. Selected burials dating to the 18th century from the Michaelergruft serve as case studies for developing new theoretical and methodological approaches in investigating the textiles and garments found in the coffins. Garments found in crypts usually are analysed due to costume history, aspects of conservation and preparation. Also textile analysis and modern analytical methods are applied to the material. In discussing the garments from St. Michael’s crypt, questions about the interpretation of the costume arise such as if they are “normal” daily life (or festivy) garments or specific funeral costumes. In the following paper criteria are discussed which enable to distinguish between “functional garments” worn also in daily life, “adapter garments” (daily life clothing that has been re-sewn, cut or altered to be used as garment for the dead), and “funeral costumes” that have been deliberately made.
Michaelergruft (krypta św. Michała) w Wiedniu (Austria) położona jest w pobliżu pałacu cesarskiego i wykorzystywana była w latach 1560–1784 przez miejscową szlachtę z centrum Wiednia. Duża liczba trumien, zachowana ze względu na korzystne warunki otoczenia, daje możliwość przeprowadzenia szczegółowych badań zwyczajów pogrzebowych panujących w Europie Środkowej w XVII i XVIII w. Wybrane pochówki z Michaelergruft datowane na XVIII w. stanowią studia przypadku pozwalające rozwijać nowe podejścia teoretyczne i metodologiczne w zakresie badań tkanin i strojów znajdowanych w trumnach. Odzież z krypt zazwyczaj analizowana jest pod kątem historii kostiumologicznej, stopnia zachowania i przygotowania. Ponadto, materiał poddawany jest analizie z wykorzystaniem nowoczesnych metod. Dyskusja na temat odzieży z krypty św. Michała rodzi pytania o interpretację kostiumów, np. czy są to stroje „normalne”, codzienne (czy odświętne), czy może specjalne stroje pogrzebowe. Niniejszy artykuł omawia kryteria pozwalające odróżnić „stroje funkcjonalne”, noszone na co dzień, od „strojów adaptowanych” (codziennych ubrań, które zostały uszyte ponownie, obcięte lub przerobione, tak by stały się strojem dla zmarłego) oraz „strojów pogrzebowych”, które stworzone zostały w tym właśnie celu.
Źródło:
Acta Universitatis Lodziensis. Folia Archaeologica; 2020, 35; 123-135
0208-6034
2449-8300
Pojawia się w:
Acta Universitatis Lodziensis. Folia Archaeologica
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Naczynia późnośredniowieczne i nowożytne z cmentarzysk kultury przeworskiej w Żdżarowie, pow. sochaczewski i w Nadkolu, pow. węgrowski
Late Medieval and Modern Vessels from Przeworsk Culture Cemeteries at Żdżarów, Sochaczew County and Nadkole, Węgrów County
Autorzy:
Perlikowska-Puszkarska, Urszula
Powiązania:
https://bibliotekanauki.pl/articles/2048935.pdf
Data publikacji:
2020-12-31
Wydawca:
Państwowe Muzeum Archeologiczne w Warszawie
Tematy:
Mazowsze
średniowiecze
czasy nowożytne
pochówki dzieci/niemowląt/płodów w naczyniach glinianych
epoka brązu
okres wpływów rzymskich
Mazovia
Middle Ages
Modern period
children/infant/foetus burials in clay vessels
Bronze Age
Roman Period
Opis:
Two hundred and eleven cremation graves from the Roman Period and Early Migration Period, as well as nineteen other ancient features have been discovered at a heavily damaged cemetery of the Przeworsk Culture at Żdżarów in western Mazovia1. In the top part of grave 103, dated based on the presence of terra sigillata pottery from the Dicanus workshop in Pfaffenhofen from ca 230–260 AD, a poorly visible re-cut containing one clay vessel covered with a fragment of the bottom part of another was recorded (Fig. 1:a.b, 3); no human bones were found inside2. The vessels can be dated to the 14th–15th century, possibly even to the beginning of the 16th century. A different situation presents itself in the case of a cemetery of the Przeworsk Culture at Nadkole 2, in eastern Mazovia6. In addition to 157 graves from the Early Roman Period, clear traces of various modern cuts have been unearthed. The lower part of a cremation burial pit, probably from phase B2, was found under one of them. In the cut itself, fragments of four broken and incompletely preserved wheel-thrown vessels fired in a reducing atmosphere were discovered7. The pots that have been completely (Fig. 2:a.b) or partially (Fig. 2:d) reconstructed can be dated to the beginning or first half of the 16th century. Nevertheless, the end of the 18th century, or even the middle of the 19th century in rural areas, should be considered as the upper limit of occurrence of such potteryth. The fourth vessel is a very unevenly fired bowl, with a polished pattern on the inside (Fig. 2:c). This ornament indicates that it may have been tableware. This bowl should be dated to the 14th–15th century13 or later, assuming this chronology as its lower limit. An interpretation of both pottery assemblages described is not easy. In the case of Żdżarów, it seems possible to link the finds to child burials in clay vessels, known from the late Middle Ages and Modern period. Such graves, dating from the 14th to the 19th century, are known from several sites in Poland, almost exclusively in northern Mazovia15.16. The undoubtedly intentional burials at much older cemeteries, such as the four foetal burials in three vessels dating to 14th–15th century discovered at a Lusatian cemetery at Ożumiech, Przasnysz County19, are particularly interesting. No traces of bone were found in the Żdżarów vessel; however, as it was not possible to conduct specialist analyses of the fill at the time, it is not known whether it originally covered some form of burial or whether it was related to unspecified cult practices. The precise manner in which the vessel was dug into the top part of a much older grave pit (Fig. 3) shows not only the ritual character of the deposit itself, but also the ability to recognise a burial site abandoned a thousand years earlier. The archaeological context of the vessels from Nadkole suggests that they were a secondary deposit in the cut that destroyed the grave from phase B2 of the Roman Period29. In their case, there are no reasons to associate them with child burials or assign them a cult function; nor can they be considered a remnant of a late medieval or modern settlement, as no features from that period were discovered in the examined part of the site. The pottery published here shows that local populations from the late Middle Ages and Modern period either used (Żdżarów) or at least visited (Nadkole) much older cemeteries. This phenomenon is still very poorly researched, so every similar case requires a particularly thorough interpretation, based not only on a formal analysis of the feature itself and the pottery contained within, but also on the results of indispensable biochemical studies. It is worth noting that biochemical analyses of vessel contents conducted in Germany have recently confirmed the early modern custom of interring placentas (Nachgeburtsbestattung) in clay pots buried in the basements of homes27.
Źródło:
Wiadomości Archeologiczne; 2020, LXXI, 71; 406-411
0043-5082
Pojawia się w:
Wiadomości Archeologiczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Wyświetlanie 1-15 z 59

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