![Sakramentarz Galezjański (Reginensis Latinus 316) - zarys roli i znaczenia najstarszego mszału kościoła](/api/image/getissuecoverimage?id=picture_1998_29064.jpg)
Sakramentarz Galezjański (Reginensis Latinus 316) - zarys roli i znaczenia najstarszego mszału kościoła
Artykuł omawia Sakramentarz Galezjański z VIII wieku.//The article discusses the Gelasian Sacramentary of the 8th century.
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Artykuł omawia Sakramentarz Galezjański z VIII wieku.//The article discusses the Gelasian Sacramentary of the 8th century.
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Mozarabs who defended their Christian identity in exceptional circumstances, historical and cultural after 711 (the year of Arab invasion to the Iberian Peninsula) may become an interesting contribution to the contemporary debate on multiculturalism and its weaknesses. In many of the euchological texts the Spanish liturgy an excellent picture of the struggle for identity. The author of the article analyzed one of the Hispanic mass called Pro tribulatis emphasizes the need to care for own consciousness. Intersubjectivity making by the liturgy understood as an exchange, commercium, and reliance on tradition understood as a creative continuation, transfer, became the foundation of attitudes of mozarabic Christians. Based on the background of historical reflection, the article intend to rethink the difficulties observed in contemporary Spain, influenced by the “new secularism”. Model of multiculturalism, is for many thinkers no longer sufficient and requires a strong correction.
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The article is a study of Chersonese copper coins dated by 850 – 10th cc. which have been found on one of the medieval sites of Kursk Posemye. Besides attribution of the finds, the author attempts to analyze probable sources and time of their occurrence in the southeast of the Ancient Russia – either as military trophies after campaigns of the Russian princes against Chersonese at the end of the 10th century, and, possibly, the second half of the 9th century, or as a result of trade relations between Byzantium and Russia.
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The author studies three hoards of cuphic coins from Poland: Klukowicze, Drohiczyn and Czekhov. Their composition marked radical change in monetary flows. Abbasid emissions of North Africa, Spain, Iran and Iraq were swept away by a powerful and rapid transit of Samanid silver. It would take just 60-70 days for the coins from monetary metal wholesale market of Central Asia (ash-Shash area) to arrive to Kiev, coming through Itil and Bulgar on the Volga River, which was major mediatory center for their further distribution in north and north-western directions.
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Having analyzed over 100 Byzantine coins of 10th-14th cc. found in the region, the author distinguished four chronological groups of their circulation: 1) early 10th – late 11th cc.; 2) turn of 11th-12th cc. – early 13th c; 3) 13th c.; 4) 14th c. The paper emphasizes essentially discrete circulation of Byzantine currency on this territory. It infers that Byzantine coins might be used for dating archaeological complexes only if found in hoards.
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The author of this article proposes a new hypothesis concerning the origin of the word Varang. This term comes from the German Varg – wolf, a word for offender and marginal, through Varegang - foreigner as used by Langobards. By means of Langobard-Byzantine relations, the word appeared in Greek in a distorted form, which it had acquired in Italy, but with the same meaning, where it was accepted by Scandinavian mercenaries to finally come to Kievan Rus and Scandinavia in its known form.
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The article treats chronology, periodization and distribution of goods attributed to Pskov Long Barrows Culture (PLBC) found in the forest zone of Eastern Europe. The author examined data about over 300 burials with goods. Of these, only 160 complexes contained more or less expressive sets of goods. These are burials which yielded: а) female adornments, б) elements of male costume, в) remains of horses with bridle. The author distinguishes several sets of goods that are more or less stable in PLBC burials. The brightest of these sets share some common features. These are adornments made of thin bronze sheet with embossed ornament (plates, holders of belt buckles, buckles-shells, etc.) These pieces can be regarded as ethnographic marker of the population who left Pskov Long Barrows.
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The article compares two groups of hand-made ceramics – of the Pskov Long Barrows Culture and of the lower level of the Izborsk fort. The starting point is V. V. Sedov’s concept, who believed that the early hand-made pottery of Izborsk finds full analogies in the culture of the Long Barrows. The author finds it possible to agree with V. V. Sedov’s conclusion on general terms, although with a number of reservations and additions. First, the Izborsk complex has equivalents only for some types of ceramics from long barrows, and these are more typical of some remote places, rather than of Pskov-Chud’ region (where Izborsk is located). Second, it seems that absence of full correspondence between the two compared complexes is explained by their functional distinction, with household ceramics found in Izborsk and special funeral ceramics – in barrows. Settlements of Pskov Long Barrows culture have been understudied although their fragmented ceramic material enables one to suppose that comparing these complexes with the Izborsk one is rather promising.
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The author reviews evidence on design of burial constructions, the so called “houses of the dead” at South-Eastern Ladoga Riverside. Currently available data do not support the assumption that these sites were precedent to appearance of Ladoga barrows. Every “house of the dead” is synchronous to barrow antiquities in South-Eastern Ladoga area. The concept of development of Ladoga barrows, including from the local sites of a preceding period like “houses of the dead” has not been definitely substantiated so far. The construction, exterior and placement of burial structures of the two types are very much different. The author concludes that the researchers still do not know a significant ancient cultural-historical group that must have lived in the region on the turn of I and II millennia AD and that had a specific burial rite.
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Deepened felling houses with an oven in the corner were typical for the Romensk population of the Severska’ya land, at the same time the walls of the houses were placed at some distance from a foundation pit. As a result benches appeared on the sides of the placement, later on they were typical for the Slavonic-Russian habitation right up to the newest period of history. Habitations which have left rectangular foundation pits are also dating to the Old Russian time. The aim of this work was finding the answer to the question whether this similarity has genetic bond, or not. Analysis of the house building materials has been undertaken in one of the most densely populated region of the South-West Russia – the Kursk volost (princedom).There are only six well-known buildings with dwelling foundation pits dating to the Old Russian time. Other structural schemes have obtained wider distribution, there are two leading ones among them: ground-based felling houses with cellar hole adjoining an oven, and double deck felling houses in which the living quarters were situated on the cold podklet of the household purpose. Four of six houses with dwelling foundation pits have been found out at the settlement 1 in Lipino and one in villages of Moisseevo and Lyushinka each. It turned out that all of them had inner porch, at that the leading construction was a whole-log two-chamber five-wall house. The special setting of the space in front of the entrance wasn’t well-known at the Romensk time. Similar constructions but without deepened quarters were well-known in Novgorod and Kiev, they became common at the end of the 10th –11th centuries in these areas. Appearance of inner porch at one time in the house building of the population of the Kursk volost is explained by the all-Russian influence. One can suppose that such houses mainly belonged to free population, though this relation was hardly of strong character.The small number of buildings of this type, in which the traditions of the preceding period are traceable, is the evidence of the marked changes in the house building in the region.
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The swords of the Viking Age on the territory of Belarus have not become subject to special research so far. Not only swords but also sword chapes are considered in this article. A special attention is paid to the archeological complexes where they were found.Eight swords and their fragments of the Viking Age were found on the territory of Belarus. The oldest sword comes from a coin-and-artifact hoard from Brilevskoye field dated back to the time between 890 and 892. The sword belongs to Jan Petersen’s type H (fig. 1). One more sword of type H with the inscription ULFBERHT on the blade comes from Vitebsk surroundings (fig. 2).A sword of type V with the inscription ULFBERHT was occasionally found in Polotsk, at the site where one of the barrow cemeteries was located (fig. 3). The second sword of this type was found in one of the barrows at Gorodilovo cemetery (fig. 4). The third sword of type V comes from an Eastern Lithuanian cemetery Gurkovichi (fig. 5). All of them can be dated back to 10th century.A fragment of inscription in the form of horseshoe-like sign is traced on a partly preserved blade of the type Y sword from Grodno (fig. 6:1). Judging by the inscription, the sword can be dated back to 10th – early or first half of 11th century. Crossguards of the swords were found in Volkovysk and at the hill fort of Franopol (fig. 7:1, 2).Apart from swords, 4 sword chapes are known on the territory of Belarus (fig. 8). The sword chape from hill fort of Franopol belongs to the type «with the Germanic four-legged animal» after Peter Paulsen (fig. 8:1). The finds from Jurovichi (fig. 8:4) and Gorodishche at the River Menka (fig. 8:3) belong to the type of «chapes with palmette».All the swords of the Viking Age found on the territory of Belarus belong to the types wide spread in Eastern Europe. One can assume that in 10th century the sword was already a common weapon among the members of military retinues.The finds of swords and sword chapes are concentrated along the main-line river routes (fig. 9). The swords found at the early-formed state centers (Polotsk, Vitebsk and Gorodishche at Menka) testify to the process of early states’ union formation in North and Central Belarus.The sword chapes from Jurovichi and Gorodishche at Menka mark the arrival of the blade weapons’ details made by Baltic armourers to the territory of Belarus as early as the second half of 10th –first half of 11th centuries. The wide usage of swords and sword chapes of the Baltic types became peculiarities of the armament complex of the Western Rus’ lands in the second half of 11th – 13th centuries.
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In Northeuropean antiquities of the Vikings’ time, trefoil fibula (Kleeblattfibeln) is one of the rarest decorations. These items are characterized by unique outlines of a trefoil flower. The examples of such fibulae found in burial grounds have from 44.3 to 69.5 mm in diameter. Known basically from the Scandinavian antiquities of 9th – early 10th centuries, the given fasteners are extremely rare in the East Europe and in the Baltic region. Reportedly, in 1967 on the territory of Ancient Russia only 8 finds of trefoil fibulae were documented. The number of these finds apparently had not increased by the early 2000.In 2000, the Baltic expedition of the Institute of Archeology of the Russian Sciences Academy resumed its activities started in 1979 on a complex archaeological site dated by the Vikings’ time and located in a forested natural boundary at Kaup (Kaliningrad). The structure of this complex, alongside with the discovered trading and industrial settlement, known since 1979, includes a burial ground of 9th-11th centuries. It was left by the multiethnic population of the Kaup settlement. Works on this burial ground have yielded three finds of the rare for the Baltic region trefoil fibula.
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The author analyzes steel strikers with bronze handles, which are a bright feature of Finn-Ugric culture. Bimetallic strikers were common on vast territories from Western Siberia and Urals to Scandinavia within late 9th – early 11th cc. Cartography of finds of such items distinguishes several main centers of their distribution (Perm’ and Udmurt Cis-Ural, Western Siberia (the Ob basin) and Mari Volga River basin), with massive representation of most of the main types of strikers. Moreover, Perm and Udmurt Cis-Ural yields strikers of almost every known type. Steel zoomorphic strikers were first to spread over this territory; the idea of a zoomorphic handle made of bronze seems to have been borrowed from bearers of Saltovo-Mayak culture. One of the centers for manufacturing of these items could have been located on Rozhdestvenskoe fort; it yielded diverse forms as well as some discarded specimen of bimetallic strikers. Sites in Western Siberia provide a certain range of such strikers, with fine and detailed images on them. Mari Volga River basin yields strikers imported from Kama River basin, as well as from the West; moreover, some of the items were of local manufacturing. Main places where these strikers are found are aligned with the Volga Way. Finds of strikers in South-Eastern Ladoga basin include some subtypes typical exclusively for Vesi, as well as mass products of handcraft. The center of production of strikers with two horsemen was Finland. Thus, strikers with decorative handles of bronze were first produced by the Ural population, while they gained wide popularity owing to a hidden sense, possibly connected with cosmogonist ideas.
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The article treats correspondence of ethnocultural borderlines in Central (Bryansk) Desna region, introduced by V.V. Sedov (1982) with the same borderlines determined by modern methods of typology (including elements of correlative analysis), and contamination between ethnical and physical-geographical areas determined by numismatic methods. Ukrainian, Bryansk and some other archeologists have been conducting joint archeological excavations both in the Central Desna region and in the whole South-East of Rus over the last 25 years. The Central Desna region was the place of intercrossing borderlines of Romny culture, “the land of Rus”, Vyatichi, Radimichi, Severyani and Krivichi. The research yielded a very detailed and verified picture of contamination of borderlines of some “alliances of tribes” in this region.Compared to “Sedov’s borderline”, the area of Radimichi shrank in the west, yet it was a little extended to the north-east. The area of Romny culture remained practically the same as on Sedov’s map.The borderline of Krivichi was moved aside to the south, the area of Vyatichi shrank to the east of Bryansk and Karachev and the Bolva River. The area of Severyani was extended from Trubchevsk to the Navlya River and Bryansk.On the whole, V.V. Sedov’s conclusions were confirmed, but in some cases verified and corrected.
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The article studies the origins of the toponym ‘Maly’ met in Izborsk area (Pskov oblast, Russia). Historiography features two versions of its origin: one is a derivation from the Latvian noun “mala”, the other is from the Russian adjective “maly” (small). The author criticizes both versions and advances her own hypothesis: the toponym originates from the Old Russian proper male name Mal. For instance, this was the name of a Knyaz of the Drevlyane tribe, who led the riot against the Kiev Knyaz Igor.
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Commercial relations between the Xth century Abbasid state as a separate administrative unit located in the center of the Iraqi city of which were given to the administration of the Samanids Maveraunnehir of the city are the subject of our essay. This is the busiest roads in operation between the two regions, traded goods, light manufacturing and natural richness of the data source in the examination in geography and history will be made.
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In the work of the Kievan Metropolitan Hilarion from the mid 11 th century, known as the Sermon on Law and Grace, we can find the earliest testimony of the penetration of Byzantine political elements into the East Slavic area. The Head of the Russian Church, highly educated, fluent in Greek, familiar with patristic tradition and medieval Eastern Christianity literature, seems to have no doubt that the imperial and princely authority come from God. Moreover, in connection with Justinian’s Novel 6, he calls for the need of consistent cooperation between the monarch and the clergy who manage the Church. Praising the grand prince of Kiev, Vladimir the Great, on the pages of the Sermon on Law and Grace, he creates his literary image in accordance with the canons functioning in Byzantine literature. An interesting issue is the issue of preliminaries, which appear in the text by Hilarion. The Metropolitan never named the Kievan prince as the Emperor/Tsar, but called him “Khagan” – a word taken from the language systems of Russia’s eastern neighbours.
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This paper deals with the role and function of the Parable of the Labourers in the Vineyard in Old Slavonic literatures dedicated to the Christianization of the Slavs. It is possible to find analogous symbols, motifs and concepts subordinated to the ideological Christianization-missionary complex in Bulgaria (works written by Kliment of Ohrid, Theophylact of Ohrid), Kievan Rus’ (works of Nestor, Hilarion) and Serbia (works of Teodosije the Hilandarian, Domentijan). The works, where we can find references to the Evangelical Parable, depicted the evangelical activities of Cyril and Methodius and their cultural resonance (in Bulgaria), the baptism of Vladimir (in Kievan Rus’) and missionary activity of Simeon and Sava (in Serbia). The Christianization of the Slavs was interpreted in eschatological categories, because it happened in the seventh millennium (according to the Byzantine era) and at the “eleventh hour” according to the Evangelical Parable. Along with the end of the seventh millennium the end of the world was anticipated. The Parable was applied to the Slavs, who became the workers of the eleventh hour, though they came late, they were in no way inferior to the other Christians. According to the prophetic words of this text “the last shall be first”, the Slavs seemed to be a new God-chosen nation. We can observe an evolution of the Christianization-missionary ideological complex on the basis of the Evangelical Parable from the universal level in the literature dedicated to Cyril and Methodius to the local level in Old-Serbian and Old-Russian literature, because the same ideas were used there to show affirmation of the concrete nation.
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Considering this topic to be a useful and necessary material for thought, we shall in this paper address the mutual relations of people in the way of the acquisition of science. The main characters and concepts that may be encountered in this field are teachers, under which term we include all the persons with the knowledge - and students, which includes all persons who receive knowledge. The third important link that connects them is science. To be more specific, we will talk about qualities and virtues of persons associated with the science. We aim to introduce these themes through the eyes of a scholar from the golden age of science in the Islamic world. Also, we would like to point out the lasting values from this period, and why is al-Ghazzali, "read" and "interpreted" for almost an entire millennium. More specifically, this year marks the nine-hundred year (900) anniversary of the death of this prolific scholar (died 1111). The paper gives an overview of the pedagogical methods that Ghazali wrote in the form of 'conditions for success' offered to both students and teachers (teachers, professors and lecturers). Science is what binds students and teachers and it is a link which lifts them morally and scientifically.
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