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1
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The so-called Anatolian saints in Egypt. The Egyptian and Anatolian patterns of selective transmission of cult

100%
Nowakowski P.
The Journal of Juristic Papyrology
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2015
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issue 45
121-144
EN
The paper discusses various aspects of the transmission of cults of Anatolian martyrs from Asia Minor to Egypt, based on the evidence of written non-literary sources, mostly inscriptions and papyri. It examines the patterns of selection of saints whose cults were transmitted and studies the character of this process and the possible channels of transmission. Among the discussed sources special attention is paid to the inscribed oil lamps found in the Egyptian chora, which indicate that cults of several Anatolian martyrs might have been transmitted to Egypt even without the existence of institutionalised places of their veneration. This and other facts imply that only a limited number of Anatolian martyrs (Theodore, Thecla, Quiricus, and Euphemia) enjoyed independent sanctuaries of considerable importance, which produced documentary evidence. The spreading of cults of other figures might have been the result of the activity of a single pottery workshop, situated in Upper Egypt.
2

Byki, uczty i kozioł ofiarny. René Girard i jego uczniowie w Çatalhöyük

88%
Marciniak A.
Rocznik Antropologii Historii
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2013
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issue 2(5), Genealogie kultury
169–184
XX
The paper discusses the interpretation of representative art from the Neolithic settlement at Çatalhöyük presented by R. Girard and his disciples. To this end, the author applied the mimetic theory referring to the mechanism of scapegoating. The main subject of analysis are the narrative scenes depicting wild animals and numerous figures of people, shown in murals decorating the walls of domestic buildings during the last period of the settlement’s existence. The paper also offers a critical evaluation of the findings in the light of changes in the social and religious sphere during over a thousand years of the settlement’s existence.
3
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Early Bronze Age sealing tradition of Küllüoba Höyük in the context of Anatolian sealing practice

75%
Türkteki S. Ü.
Studia Hercynia
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2020
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vol. 24
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issue 1
7-29
EN
Different ideas have been put forward by the researchers for the functions of the seals made of baked clay, stone and metal. The most common view among these is that particularly beginning from the Early Bronze Age, seals were used for expressions of ownership and registration. Another view is that seals could be stamping tools used on the body or in textile printing. The pottery with seal impressions recovered in exca vations is important archaeological evidence demonstrating that the find termed a ‘seal’ was used also for decorative purposes. A total of 11 stamp seals dated to the Early Bronze Age were recovered from Küllüoba Höyük between the years of 1996 and 2019. It could be observed that the stamp seals uncovered in Küllüoba share many common characteristics with those unearthed in other contemporary settlements in Anatolia. Particularly, the close resemblance of the motifs seen on the stamping surfaces of the seals gives rise to the thought that there was a common sealing tradition in Anatolia in the Early Bronze Age. Towards the end of the Early Bronze Age, an organized trade had developed as a result of the close relations with distant regions. This study aims to examine the seals that have been found in the excavations at Küllüoba Höyük, located in Western Central Anatolia, which lay along a significant trade route and which has provided important data on urbanization and trade in the EBA.
4
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Magistri Docent: The cult of Men Tiamou, preliminary remarks

75%
Sekunda N.
Miscellanea Anthropologica et Sociologica
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2014
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vol. 15(3)
149-156
PL
This article explores, in a preliminary fashion, the evidence for the cult of Men Tiamou, which was confined to the region of Lydia Katakeaumene (“Burnt Lydia”). The epithet seems to be derived from the personal name Tiamos, which is found in Anatolia, and which seems to be of Persian origin, being found at Persepolis.
5
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Something Old, Something New and Something Borrowed – Appropriating Foreign Material Culture in the Late Bronze Age Aegean

75%
Franković F.
Studia Hercynia
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2018
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vol. 22
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issue 1
7-30
EN
Objects of foreign origin found within a certain ‘local’ archaeological context have often been interpreted as objects of high social value (due to their exotic character and origin). However, such interpretations have often dealt with the unusual character of these objects rather than examined the dynamic process through which they have been received into a new cultural context. This paper aims to examine specific objects and their dynamic biographies, while at the same time analysing the oversimplified concept of foreignness. It deals with two specific objects of foreign origin which have been appropriated into new cultural contexts. Rather than being treated as passively received objects of great value, they are interpreted as active creators of their own biographies within the context of the Late Bronze Age Aegean. The first example addressed in this paper is a Mycenaean‑style krater found in the grave on the Ayasoluk hill near Selçuk (Ephesos). The krater was used as an urn for the deposition of cremated remains. As such a burial practice is not known from the Greek mainland at the time, its appearance in the context of West Anatolia directly questions its ‘Mycenaean’ character and shows a more dynamic relationship to the object itself. The second example is a well‑known Egyptian stone vase found in the Neopalatial context at Kato Zakro. In this paper, its complex biography is presented and used to argue for a more dynamic character of personal biographies, which could have significantly influenced their perception in past societies. The paper aims to question the concepts of foreignness, ethnicity and hybridity in the Late Bronze Age Aegean using the aforementioned examples. With its concluding remarks the paper aims to challenge some of the grand narratives of the Aegean prehistory, which are often hard to avoid in the newly proposed in‑ terpretations.
6

Mapping site-level microtopography with Real- Time Kinematic Global Navigation Satellite Systems (RTK GNSS) and Unmanned Aerial Vehicle Photogrammetry (UAVP)

63%
Roosevelt C. H.
Open Archaeology
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2014
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vol. 1
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issue 1
EN
Microtopographic mapping has a long history in archaeology and has gained prominence recently owing to the proliferation of digital technologies. With such proliferation, it becomes necessary to compare and contrast different approaches based on a common set of criteria. This article compares the implementation and efficiency of two methods of mapping microtopography – ground-based Real-Time Kinematic Global Navigation Satellite System (RTK GNSS) and Unmanned Aerial Vehicle Photogrammetry (UAVP) survey – assessing the pros and cons of each, including those related to data quality. ‘Off-the-shelf’ solutions for methods were used to create the comparative dataset of microtopographic maps of six Middle and Late Bronze Age sites over the course of four seasons between 2007 and 2013 in the study area of the Central Lydia Archaeological Survey in western Turkey. Comparison of results demonstrate that the methods are similar with respect to ease of implementation, cost efficiency, and the (in)significance of data defects, while, unsurprisingly, UAVP survey can be greater than one order of magnitude more labor efficient than RTK GNSS survey and over two orders of magnitude more detailed as measured by data density. The accuracy of both methods is high, within typical error budgets for site-level mapping, and comparable to other recent digital mapping approaches. Accordingly, the results suggest that, given site suitability, UAVP is the more labor and cost-efficient method in the long run, with significant data quality benefits.
7

Jumalad sojas: jumalik toetus ja sodade teoloogiline õigustamine muistses Anatoolias ja Pohja-Suurias

63%
Sazonov V., Töyräänvuori J.
Mäetagused
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2022
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vol. 82
147-174
XX
As we can see, divine support, divine intervention, and an ideology of (divine) warfare developed in the Hittite world throughout the whole of Hittite history and became better formulated and more complex with the passing of time, reaching their apex during the New Kingdom Period. If we can observe barely any divine support for Anitta’s deeds in the Text of Anitta, then Ḫattušili I, who ruled 100 years later, already elaborated this phenomenon more explicitly and referred to gods in support of his aggressive politics and military actions (The Annals of Ḫattušili I). The phenomenon of divine support for war can be found in an even more sophisticated and developed manner during the New Kingdom, in the Annals of Tudḫaliya I, in the Manly Deeds of Šuppiluliuma and in the annals written by Muršili II, etc. In some cases, we even have outright theological justification of wars. As we can see, ideology, religion, and theology played an insignificant role in conflict and warfare and especially in the divine support of war in Hittite Anatolia at the time of Anitta in the 18th century BCE. This, however, changed dramatically across the time, and in the Annals of Ḫattušili I, the role of gods increased considerably, and the king began to refer to the gods in justification for his actions (also in war). Later, in the epoch of the New Kingdom, since the time of Tudḫaliya I, and especially since Muršili II, the role of the gods became even more elaborate and sophisticated, and the kings mention several gods or a group of gods, instead of only two or three of them (as was done by Ḫattušili I) which helped them in wars and in military campaigns. We have several pieces of evidence from Hittite sources in which the ruler uses proper theological justification for his military campaign or for the invasion of another country, and the most elaborate of these are the annals of Muršili II. Similar themes of divine support and the occasional theological justification of war are also found in the texts of the vassal kingdoms of the Hittite Empire, with the exception that, on the ideological level, the Hittite kings were the representatives of the gods for the Syrian kings. This is a clear difference between the texts from the core area of the Hittite Empire and the texts from the kingdoms of the Hittite ambit. Many of the wars fought by the major international players of the Late Bronze Age were fought on the battlefields of North Syria, which is why war is a common occurrence in the texts of the peoples based there. Unlike in the Hittite texts, the petitioning of the gods before military undertakings is a common trope in the texts from Ugarit and Alalaḫ. The same may have been true of the other Syrian vassals of the Hittite kings, but fewer texts have remained from them. These petitions were also accompanied by rituals meant to ascertain good fortunes in war. The petitioned deities changed depending on the place of origin of the petitioner and the place that was attacked. Both one’s ancestral gods and the gods of the enemy needed to be respected for a campaign to be successful, and peace could also be made on behalf of the gods of both parties only. In the North Syrian kingdoms, proper conduct of war concerned not only the present but also the past and future generations. A victory or defeat could be decided by the conduct of one’s ancestors, and teaching one’s descendants the proper way to petition the gods for success in war was supremely important. While the storm god was likely the most important deity concerning the theological justification of war among the North Syrian kingdoms, this role of the god is not always clearly formulated in the texts. Goddesses were also petitioned for success in war, but there was a clear difference in how common soldiers and kings apprehended the gods, especially the widely popular warrior goddess Anat. While soldiers and warriors looked to the goddess for success in battle, she functioned as the nursemaid of the king. While the petitioning of divine support for military undertakings was likely shared by kings across the entire ancient Near East, Anatolia and North Syria formed a cultural ambit where influences were readily exchanged both from Anatolia to Syria and from Syria to Anatolia. In the texts from these areas, we can see details and motifs that are particular to either region but also themes that are shared by both areas. It is noticeable that the political relationship of overlord and vassal or subject kingdom can be seen not only in the political correspondence of the kingdoms but also on the ideological level, in the texts that the Hittites wrote for their own gods and the Syrians wrote for theirs. The hierarchical relationships of the kingdoms of Anatolia and North Syria are so ingrained that they influenced the very core of how the divine support of war was formulated in the texts.
8
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Pierwsza wyprawa krzyżowa i jej następstwa

62%
Doroszkiewicz W.
ELPIS
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2016
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vol. 18
121-126
PL
Wyprawy krzyżowe były pierwszą okolicznością dla pokazania różnic kulturowo religijnych które dzieliły zgermanizowany Zachód od wschodniorzymskiego Wschodu. Cesarzowi Aleksemu przypadła w udziale sposobność zapoznania się z mentalnością i prowadzeniem się ludzi o pochodzeniu germańskim spod znaku krzyża. Co prawda wschodniorzymskie Imperium potrzebowało militarnej pomocy ale nie w formie gwałtów morderstw i okradania bezbronnych ludzi. Wyprawy krzyżowe doprowadziły do powstania antagonizmów pomiędzy chrześcijaństwem a Islamem, które trwają do dnia dzisiejszego.
EN
The Crusades were the first circumstance to demonstrate the cultural religious differences that divided the Germanized West from the Byzantine East. The barbarization of the West had ushered in a feudal military society which sought to justify its habitual pasttime. The Germanic code of civalry gave preeminence to the military hero; in this regard, the papacy itself was barbarized; there was nothing more disconcerning to the Christian of the Byzantine empire than the papal warfere and the idea of Crusade. The Byzantines, in contrast, did not consider death in battle glorious; nor did they they believe that being killed in the field by the infidel was martyrdom. The canons of the Orthodox Church stated that any one guilty of kiling in war must refrain for three years from taking Holy Communion as a necessary sign of true repentance.
9
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Projekt zagospodarowania rolniczego południowo-wschodniej Anatolii (od koczownictwa do stałej gospodarki rolnej)

51%
Gudowski J.
Problemy Rolnictwa Światowego
|
1995
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vol. 07
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