Authors presents the history of the cataloging the Early Medieval Silver Hoards (c. 550-1150) and Coins from Poland, starting with the first works of Joachim Lelewel from the first half of the 19th century, through the series Polskie Skarby Wczesnośredniowieczne of the mid-twentieth century, to the newest series Frühmittelalterliche Münzfunde aus Polen. For to the newest series, the principles and rules are outlined regarding to the chronological and territorial frames. The rules for the finds and coin description are given. The basic data on the number of registered finds, their types and distribution are also provided.
Semthan is one of the important archaeological sites in the southern part of the Kashmir valley. The very limited archaeological excavation at the site has revealed interesting results and a cultural continuity which bridged the gap from the end of the Megalithic phase to the emergence of Kushan culture in the valley. The material culture from Semthan significantly changed the whole fabric of Kashmir history and introduced hitherto unknown deposits from the Indo -Greek phase. From the archaeological investigations it becomes clear that the Indo -Greek phase at Semthan has seen a considerable change in the social and cultural proliferation as well as a subsistence change from the earlier cultures. Given the fact that the material culture at Semthan reveals a widespread Hellenistic influence, it is true that a recent find of Indo -Greek coins and associated material has put the region into the limelight once again and needs a serious archaeological investigation. This paper makes an attempt to highlight the past and recent sporadic finds from and around the archaeological site of Semthan and puts in perspective the Indo -Greek rule in the northern most Himalayan region of the Kashmir valley
In the third year of his fight against Rome (134/135 CE), Bar Kokhba minted coins with the slogan “leḥerut Yerushalayim: For the freedom of Jerusalem”. In this paper, I argue that what was meant by this expression was not the geographic place but a powerful idea: the worship center of the Jewish identity. Jerusalem as a slogan seems to be a metonymy for the temple, and the temple was the link between God and the Jews. By proclaiming the necessity to liberate Jerusalem, Bar Kokhba actually tried to regroup all the Jews under his banner, exploiting the theocratic ideals and the eschatological hopes of the time. However, the documents found in the desert reveal that this propagandist expectancy was not universally shared by his own troops. For the political needs of the leader, “Jerusalem” was probably the best slogan possible, but it appears to have meant little in real life, even perhaps in the eyes of Bar Kokhba himself.
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