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The interactive correspondence of art, science, and preservation supports the composition of a four-volume anonymous herbarium originally belonging first to the Venetian library of Ambassador Hurtado de Mendoza, and later endowed to the Royal Library of the Monastery-Palace of El Escorial. This planted knowledge consist¬ed of artistic and scientific practices (composition, writing, calligraphy, naming, dry¬ing, pressing, cataloguing, relating to health properties, and so on) to preserve not only the plants dried and glued to recycled paper, but the association of those plants, with names, stories, and contexts in ways that attest to the development of natural history and philosophy in sixteenth-century Italy and Spain. This article describes and analyzes the composition of the Hurtado herbarium, its provenance, and its place in the context of early modern European naturalism and botany. Finally, it considers problems of reading this collection, and possible solutions to better understand the herbarium in El Escorial as another piece of this network of dissemination of ethnobotanical knowledge in early modern Europe.
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In 2001, in the center of Anapa (ancient Gorgippia) a massive cast leg of a bronze vessel in the shape of a lion’s paw was found in a pit dated by the first centuries AD. A number of analogies, found at different times in Italy and the provincial centers of the Roman Empire, allow us to define it as a detail of a samovar (authepsa) — a rare category of bronze ware of Roman Time. The leg from Gorgippia, judging by its shape and size, could belong to a portable samovar of type A1 according to the classification of T. Tomashevich-Buk. Excluding Italy, most of the finds of such vessels are concentrated in Thrace, Asia Minor, and North Africa; dated specimens date back to the 1st — 5th/6th centuries AD. The closest to the leg from Gorgippia are the stands of two boilers from the destroyed burials of the 3rd century AD, studied in the city of Kayseri in Central Anatolia. The molded parts of another vessel from the Kuban region, interpreted as parts of a samovar, most likely belonged to different vessels, one of which, if it was a samovar, was of a different — stationary — type.
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A bronze helmet was discovered in burial no. 284 (looted in antiquity) from a Maeotian cemetery found at a fortified settlement no. 1 near Lenin khutor on the right bank of the Kuban river. Manufacturing of the front part of the helmet and cheek-pieces with one loop and hinges followed Greek patterns, but the helmet does not have any well-marked neck-guard and ear cuts, which is typical for the local helmets of the “Mezmay-Dakhovskaya” series. In addition to the helmet, 4 pairs of iron bits with wheel-shaped and rod-shaped cheek-pieces, an iron spearhead, a combat knife and three ceramic vessels were found. These finds make it possible to date the burial within the 1st century BC and testify to the belonging of this assemblage to the category of elite burials of the Maeotian horsemen.
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In 2017, grave no. 104 was excavated in the cemetery known as Zayukovo-3 (Baksan district, Republic of Kabardino-Balkaria). The burial was carried out in a simple pit and contained bones of two women. A Han Chinese mirror was discovered among the grave goods, as well as bronze and silver fibulae, bronze and gold medallions, as well as a significant number of glass and carnelian beads. The burial dates from the middle, possibly, the second half of the 3rd century AD. A large number of grave goods and presence of items made of precious metals allows this burial to be attributed to the elite of local tribes. Combination of a Chinese mirror and products manufactured in the territory of ancient states in this burial may suggest that one of the branches of the Great Silk Road could pass through the Baksan Gorge in the 3rd century AD.
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The author of Getica uses double geographical names, e. g. Tyras–Danaster or Viscla–Vistula. What was the reason for such inconstancy: the author’s desire for diversity, slavish adherence to the source text, or attention to the specific connotations peculiar to each form? To answer this question some places of the text of Getica were investigated. The text of Cassiodorus is characterized by a bizarre alternation of various rhythms and almost verse sizes, pretentious style and clausulae, sometimes put in two or three in a row. Jordan’s interpolations, who retrospectively stitched the extracts he once made from the work of Cassiodorus, lack metre and any poetry, clausulae are random and absent exactly in those places where their presence is considered mandatory. The difference in the form of the name of the Vistula river (Vistula-Viscla) corresponds not only to the stylistic context, but also to the reconstructed sources of Cassiodorus: the Classical and Gothic ones, respectively. Cassiodorus deliberately uses the Gothic form of Viscla where its text should arouse listeners’ associations with the realities of Gothic traditions.
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The author considers the Roman period burials studied in the Romanovo-Pugachevsky Prud cemetery in Northern Sambia. These are two cremation graves with weapons. The first of them relates to 160/180—250/270 A. D., the second — to 300/320—400/410 A. D. An analysis of the burial rite was carried out, and the grave goods were studied in detail. Among the found weapons, there are spears of Scandinavian origin. The isotope analysis of strontium ratio in bone tissue and in environmental samples from grave 1.2016 showed that it can belong to either a local resident or a migrant from the territories further to the north.
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Аll currently known brooches from the Sambian-Natangian cultural area of type A-216/A-217 from Almgren Group VII are presented. Clasps of the monstrous type are rare and have never been produced in series. Scandinavia and the islands in the Baltic Sea are considered to be their place of origin, from where they have spread to neighboring European areas to the area of the Chernyakhov culture. Such brooches are generally rare. This applies in particular to the Sambian-Natangian culture, in the area in which they have never been manufactured and only imported. So far, only four finds of brooches A-216/A-217 from Almgren Group VII are known: a silver brooch with gold-plated details, found in 1886 at Grebieten; a silver brooch from the year 2000, part of the women’s burial No. 78 from the grave of Lauth-Bolshoe Isakovo; a silver and bronze brooch with gold-plated pressed parts, found in 2002 on Ushakovo-1 burial ground; and a fragment of a brooch made of silver, found in 2016 in Sychevka. Monstrous fibulas are not only interesting as unique pieces of jewelry art, but also valuable as stable chronological indicators, and provide useful information about cultural interactions and influences between the region of the Sambian-Natangian culture and the area of the Barbaricum in the late Roman period.
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The cultures of Early and Late hatched pottery on the territory of Belarus occupied Northwest and Central Belarus. Despite their kinship, there were fundamental differences between them, which also appeared in the orientation of relations with neighboring territories. For the culture of Early hatched pottery, relations with tribes of the Baltic region and Central Europe, especially with the Dnieper-Dvina culture, were predominant. The culture of Late hatched pottery in the early stage had closer contacts with the inhabitants of Zarubintsy culture, and after its disintegration — with the population of Central Europe. The western direction of relations in this last period is indicated by the finds of imported metal things of the provincial Roman types.
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At the end of the 19th century, Imre Pongrácz was an officer in the port of Orșova, where he supervised the activities of the navigation channel. During this period, the workers handed him many archeological artifacts, discovered on the site. Pongrácz thus collected, after a while, a significant number of such objects and created a collection of 6000 pieces, later sold to the Museum of the Banat Mountain. Many of the pieces come from the right bank of the Danube, today in Serbia. The pieces were classified according to the material from which they were made (ceramic, metal, etc.), but their chronological classification was also tried, according to the periods to which they belong. This article deals with the brooches in this collection, dating from the late Iron Age, which cover almost entirely the phases of the La Tène culture, from B to D.
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The preliminary report on Pojejena Romanian-Polish researching projectaims to show some of the preliminary results and conclusions of the field researches we havelead the last years at Pojejena. We have realized there some surveys together with geophysicalscanning and intrusive methods by executing a short well to verify the previous years’ results.We have to note that in 1970 Romanian researchers dug at Pojejena, but no other systematicarcheological researches has been made there after till our team comes at. We have localizedconcentrations of material in the field to a smaller or larger distance from the Roman camp, inthe beginning of work. The whole available area inside and outside the Roman camp wasinvestigated with the help of geophysical scanning methods; so we have been allowed toidentify buildings inside the fortification and also o previous phase of the camp built in woodand ground, much smaller than the stone camp. Well was executed near the eastern portalthrough intervallum and horreum’s corner and came to fulfill the data on the camp history. Thepresent report shows the preliminary result of the geophysical scanning, the results of the wellbeing only generally presented. They will be presented in a more extended study on thisfortification.
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Several archival records and documents in the War Archives in Vienna portray the life and work of military clergy in the Habsburg armed forces. The paper presents the life and work of military chaplains from the Diocese of Bosnia or Đakovo and Srijem, Croatia, Marko Hummel and Ivan Kralj, who worked and operated in the Habsburg armed forces. Marko Hummel joined the aforementioned armed forces in the mid-19th century and performed religious services until his retirement, while Ivan Kralj served in the army for a much shorter period of time, since he supposedly had trouble with his superiors and due to the circumstances he encountered in Petrovaradin (Peterwardein). The main purpose of the following paper is to cast some light on a part of the Croatian church history that is frequently forgotten and to hopefully motivate further research of the topic.
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Cel badań: Celem badania było wskazanie kulturowych mechanizmów utrudniających wdrażanie programów powszechnych szczepień ochronnych oraz ujawnienie ich szerszego geograficzno-historycznego tła. Metoda badań: Badania wpisują się w nurt folklorystyki oraz antropologii kulturowej i jej subdyscypliny – antropologii medycznej. Analizie poddano treści wierzeniowe, na które składają się materiały ikonograficzne, zasoby elektroniczne bibliotek dotyczące historii profilaktyki szczepiennej oraz dostępne w Internecie wypowiedzi przeciwników szczepień, stosując podejście interpretatywne, które odwołuje się do systemu wiedzy, wartości i kategorii analitycznych, jakimi posługują się badani, celem odkrywania sensu ich działań. Wyniki badań: Analiza antropologiczna warstwy folklorystycznej przekazów o szczepieniach obnaża braki oficjalnych programów i kampanii proszczepiennych, nie uwzględniających żywotności oraz roli struktur mitycznych w stosunku do decyzji podejmowanych w kwestiach zdrowotnych. W przekazach tych uwidocznia się tradycyjny sposób postrzegania zjawisk zdrowotnych (choroby, epidemii), kategoryzacji przestrzeni (opozycja orbis interior/orbis eksterior), kolorów i ciała (jako odbicia makrokosmosu), profesjonalistów i technologii biomedycznych. Okruchy dawnego myślenia wierzeniowego, choć już nie tak mocno jak dawniej, nadal dają o sobie znać w nowoczesnym i laicyzującym się społeczeństwie zachodniego kręgu kulturowego, które gubi się w natłoku szumu informacyjnego nowych odkryć i szybko zmieniających się technologii oraz nagłaśnianych przez media afer w służbie zdrowia dotyczących fałszowania lub nieodpowiedniego przechowywania szczepionek. Wnioski: Folklor szczepionkowy jest próbą oswojenia chaosu, jaki towarzyszy szczepieniom jako technologii biomedycznej, poprzez przełożenie jej na wciąż czytelny dla ogółu język kulturowych skojarzeń, wierzeń i symboli. I choć nie niweluje do końca tej ambiwalencji, albo strachu przed szczepieniami, pozwala myśleniu potocznemu znaleźć dla nich miejsce w kulturowym uniwersum.
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In the early modern period, botany still remained a relatively new arrival at the top table of knowledge. Much botanical work was not done in universities, colleges, academies, laboratories, or botanic gardens (usually associated with univer¬sities), but behind the walls of different kinds of gardens – of the royalty as well as of common people, of monasteries as well as public gardens. By following the circula¬tion of oranges, especially taking into consideration the role of Portugal as a turn¬table, this paper sheds light on several of the unexpected ways in which the history of botany and horticulture and the history of gardens encountered in the early modern world. The history of oranges has often made reference to the acclimatization of this citrus fruit in Europe and its transplantation to the New World. However, very few works have addressed the dissemination of oranges from the Iberian Peninsula. In this paper, I argue for a change in perspective by stressing the role played by the Portuguese on acclimatization and dissemination of oranges from Asia to Portugal, and from this country to the Old and New Worlds. I also stress the role Portugal played in building and popularizing horticultural expertise for orange growth and its corresponding botanical knowledge.
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William Bartram would accompany his botanizing father, John, into the wilderness and he would famously memorialize his own explorations with an account that mixed romantic conventions with natural history and Quaker theology. William’s interior life corresponds to the spirit of Virgil’s Eclogues with its promise of the resto¬ration of a Golden Age, replete with bucolic scenes of shepherds tending their flocks and singing nature’s praises. This paper addresses some of the political interpretations that Bartram’s work has received and argues that William was focused on a distant past which he was introduced to through the classical curriculum at the newly founded Academy of Philadelphia (1752). William’s curriculum guaranteed an introduction to the conventions of the sublime and the picturesque, since Addison’s Spectator was also required reading and he was well-versed in Linnaean nomenclature, but wherever Wil¬liam botanized his observations of the natural world were framed by classical literature. His tour of ancient Indian ruins where he imagined an Areopagus and a space free of strife and bloodshed is a dramatic example of William’s habit of importing a place defined by classical literature into his natural history.
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Reviews: Verwandtschaft – Freundschaft – Feindschaft. Politische Bindungen zwischen dem Reich und Ostmitteleuropa in der Zeit Friedrich Barbarossas, hg. von Knut Görich und Martin Wihoda, Wien-Köln-Weimar 2019 (Tomasz Jurek, Poznań); Sébastien Rossignol, Maiestas principum. Herzogsurkunden als Medien der Herrschaftsrepräsentation in Schlesien, Pommern und Pommerellen (1200-1325), Wiesbaden2019 (Tomasz Jurek, Poznań); Libor Jan, Wer war Meister Heinrich der Walch? Ein fiktiver Notar in einer realenKönigskanzlei, Deutsches Archiv für Erforschung des Mittelalters 73, 2017 (TomaszJurek, Poznań); Janusz Bieniak, Zarębowie i Nałęcze a królobójstwo w Rogoźnie, Warszawa 2018(Tomasz Jurek, Poznań); Běla Marani - Moravová, Peter von Zittau. Abt, Diplomat und Chronist der Luxemburger, Ostfildern 2019 (Tomasz Jurek, Poznań); Dagmara Adamska, Wieś – miasteczko – miasto. Średniowieczne osadnictwo w dorzeczugórnej i środkowej Oławy, Łomianki 2019 (Tomasz Jurek, Poznań); Mateusz Goliński, Dzieje miast praskich do początku XV wieku, Kraków 2018(Marcin Starzyński, Kraków); Tyler Lange, Excommunication for Debt in Late Medieval France. The Business of Salvation, New York 2016 (Adam Kozak, Poznań); Acta correctoris cleri civitatis et diocesis Pragensis annis 1407-1410 comparata, ed. JanAdámek, Praha 2018 (Adam Kozak, Poznań); Statuta et acta rectorum Universitatis Carolinae Pragensis 1360-1614, edd. FrantišekŠmahel, Gabriel Silagi, Praha 2018 (Tomasz Jurek, Poznań); Přemysl Bar, Diplomacie, právo a propaganda w pozdním středověku. Polsko-litevskáunie a Řad německých rytířů na kostnickém koncilu (1414-1418), Brno 2017 (Sobiesław Szybkowski, Gdańsk); Polonica XVI wieku w zbiorach Biblioteki Raczyńskich. Katalog, opr. Dorota Gołębiewska, Biblioteka Raczyńskich, Poznań 2019 (Michał Bartoszak, Poznań); Tomasz Graff, Marcin Campius Wadowita (ok. 1587 – 1641). Duchowny i profesor Uniwersytetu Krakowskiego, Kraków 2018 (Tomasz Gałuszka, Kraków); Korespondencja i gazetki rękopiśmienne Jędrzeja Kitowicza z lat 1771-1776, Warszawa– Bellerive-sur-Allier 2017 (Zbigniew Chodyła, Poznań); Maria Pidłypczak - Majerowicz, Stare druki proweniencji zakonnej w Bibliotece Ossolineum, Wrocław 2019 (Michał Bartoszak, Poznań).
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I.1. Maciej, studniarz oraz niezidentyfi kowana bliżej Agnieszka, którzy pobrali się we Lwowie w trzecią niedzielę kwietnia 1554 r., otrzymali od losu jedyny w swoim rodzaju ślubny prezent: przeszli do historii jako pierwsza para nowożeńców wpisana do najstarszej zachowanej (a prawdopodobnie w ogóle pierwszej) metryki ślubów tutejszego kościoła katedralnego.
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One of strongest acts of personal protest in the communist era was self-immolation, which was the subject of two Polish documentaries. Maciej Drygas in Hear My Cry invoked the figure of Ryszard Siwiec, who immolated himself on September 8, 1968 as a sign of protest against the Soviet army invasion of Czechoslovakia. In his documentary, Drygas shows a fragment of the film with the burning man, juxtaposing it with the testimony of witnesses to the tragedy and the account of the family. This documentary restores the memory of the whole society, who due solely to the film, learned about the radical gesture of a common man. Holy Fire by Jarosław Mańka and Maciej Grabysa in turn invokes the heroic but forgotten Walenty Badylak, who immolated himself in March of 1980 in Cracow as an expression of his objection to distortion of the truth about Katyń. Both acts of self-immolation had for many years been perceived as totally futile acts, while the directors show that the self-immolation of these now has a deep and symbolic meaning. In my analysis, I shall invoke historic and cultural contexts, conduct a multifaceted interpretation of self-immolation act and discuss the complex imagery included in the films.
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