Panowanie Bolesława Chrobrego cieszy się od wielu lat dużym zainteresowaniem zarówno historyków, jak i numizmatyków. W centrum badań tych pierwszych znajdują się dzieje polityczne jego władztwa, tych drugich jego mennictwo. Zdecydowanie mniej uwagi natomiast poświęca się fiskalnym i prestiżowo symbolicznym kontekstom obiegu kruszcu, który na przełomie X i XI w. składał się niemal wyłącznie z importowanych monet oraz srebra w postaci niemonetarnej, głównie biżuterii. To rodzi wiele pytań: jak dostęp do towarów luksusowych wpływał na sprawowanie władzy? Za jakie ekwiwalenty i w jakich okolicznościach nabywano obce monety? Jak chęć przejęcia kontroli nad sieciami dystrybucji srebra między Miśnią, Pragą a Kijowem w pierwszych dekadach XI stulecia kierunkowała ekspansję Bolesława? Metodologicznie artykuł łączy analizę skarbów z interpretacją źródeł pisanych.
EN
The reign of Bolesław I the Brave has for many years been very popular among historians and numismatists. The political history of his rule is at the centre of the research of the first one, and the history of his coinage of the latter. On the other hand, much less attention is paid to the fiscal and prestigious-symbolic contexts of the circulation of bullion, which at the turn of the 10th and 11th centuries consisted almost exclusively of imported coins and silver in a non-monetary form, mainly jewellery. This raises many questions: how did access to luxury goods affected the exercise of power? What equivalents and under what circumstances were foreign coins purchased? How did the desire to take control of the silver distribution networks between Meissen, Prague and Kiev in the first decades of the 11th century directed Bolesław’s expansion? Methodologically, the article combines the analysis of the hoards with the interpretation of written sources.
The author reflects on the evaluation of the notion of money in history. In many situations coins and banknotes were a proof for the existence of local, independent, political power. People’s attitude toward money was quite an important matter, too; in many situations neither money nor those professionally dealing with money were appreciated socially. Numerous utopian movements disliked money. Communism was one of them. The communist economy was driven — at least in theory — by overwhelming planning rather than by the incentive of money. After the fall of communism a question arised whether all or nearly all public activity should be driven by money or whether some domains of social activity should rather be kept as public domains
The origins of the Czech Přemyslid state overlap time wise with the acknowledgement and proliferation of Christianity in Bohemia, further on, the Přemyslid state develops in symbiosis with Christianity. This fact is reflected in the Czech monarch’s position and conduct, and also in the „historians’” presentation informing about it. The symbiosis between the profane power of the monarch and the Church’s authority is also integrated in the Přemyslid era. Not only did the monarch rely on the representatives of the Church as the only experts in written culture, needed for the state administration, but the Czech princes, who wouldn’t govern through their own sacred charisma, relied on their predecessor on the Czech throne and a saint at the same time, Saint Wenceslas, when it came to the matters of ruler’s legitimacy and the monarch’s ideology and propaganda. They relied on the Saint Wenceslas’ charisma during battles, but they would use him for propaganda on coins and seals as well. Saint Wenceslas appeared on Přemyslid coins during the reign of Jaromír at the latest. Another phase of the Saint Wenceslas’ change into political saint took place during the reign of Vratislaus II, when a spear became the saint’s attribute. In the battle of Chlumec in 1126 he had the Wenceslas’ spear with the St. Adalbert of Prague’s flag. Since then, this has become a permanent attribute of Saint Wenceslas. According to the official propaganda, Saint Wenceslas helped the monarch and his people in battle, ensured „peace” for the people and their monarch. The „peace” of the ruling prince, meaning the security, law and justice for those ruled by living prince, were all in the hands of Saint Wenceslas, as the transcriptions of the monarch’s seals claimed. Wenceslas as the „eternal ruler” bestowed his power to the ruling prince and ensured the „peace” for those ruled by the prince. This prince would take care of the peace, win the battles, come to help his people in need. The company of the protectors of the Czech monarch and the Czechs grew in the twenties in the 12th century while accepting Saint Adalbert of Prague and Sanit Procopius in the beginning of the sixties in the 13th century. However, Saint Wenceslas became the main and permanent protector of Czech people.
The article presents the results of the analyses of coins, which were found during excavation works on the early medieval skeleton cemetery in Giecz (site 4). 281 graves were uncovered and examined there, among which were the ones with coins. The conducted archaeological and numismatic analyses refer to funeral rituals, chronology of the burial ground and various cultural phenomena connected with coins. The obtained data indicate that the ritual of depositing coins with the dead at the cemetery located next to the castle-town in Giecz appeared over half century after converting to the new religion and continued for 200 years. On the basis of the conducted analysis it can be stated that the coins were placed with the dead regardless of their sex or age at the moment of death. The deceased were buried in the same way as the majority of the decedents at the burial grounds; their graves did not stand alone. With the exception of the shears, no other special objects were placed in them and no two groups of graves of the same type were registered. Graves with coins, regardless of their orientation as well as sex and age of the individuals buried in them, and regardless of the chronology of the coins which they contained, were placed on the entire burial ground. They were orientated similarly to the majority of graves. The relationship between the type of coin and the grave’s orientation, where the coins were put, was not identified. The complete coins were placed in graves and these included almost exclusively saxon cross coins and princely denars. The custom of placing coins in graves was probably restricted to the elite groups which were in the possession of coins. At the present stage of research one could risk saying that it also showed the bonds connecting members of the family. It is possible that families had their quarters “assigned” at this cemetery, which can be reflected in graves with coins of different chronology located next to each other. The family bonds can also be indicated by the coins minted with the same stamps, which were found in the graves. The archaeological analysis of graves with coins also brought crucial data, which can be pertained to the stages of the functioning of the burial ground. It has been pointed out that in the third decade of the 11th century the custom of placing coins in graves appeared in Giecz. However, it was not prevalent in those days and was probably limited to a small group of the local community which was in the possession of money in the period when the monetary economy had just started to popularize [Łosiński 1991: 251–257]. Presumably the first coins, which were placed in graves of both segments after the incursion of Bretislav, are the cross denars type V, which were first issued in 1060. The research also revealed that in both periods when the burial ground was in use, at least two of its segments were occupied simultaneously. The coins manifested, among other things, power, prestige, wealth and religious content [Kiersnowski 1988: 38; Dzieduszycki 1995: 85–86]. The coins spread, among other ways, through wealth redistribution [Dzieduszycki 1995: 64–69]. The presence of coins in graves — the symbols of wealth and glamour, of which a small piece was placed with a deceased member of the family — despite the absence of other “precious” objects, points to the high social status of both the buried individuals and the contributor. In the research concerning the importance of coins in graves, the iconography of coins attracts attention, especially the religious symbols visible on them [Kiersnowski 1988: 314– 326; 170, 378–379]. Such varied images of a cross and saints can also be found on coins from Giecz. Therefore, it can be assumed that some of the coins were placed with the deceased as a confession of their faith and/or an offering to the Creator. It could be possible that the coins in the youngest children’s graves were their baptism certificate. Only one object from a grave which depicted religious symbols has been identified so far. It was a metal pendant. Its décor presents a miniature Maiestas Crucis, derivative from the pattern known from cards and the covers of Carolingian and Ottonian books [Indycka 2017]. Hence, the coins found in the graves should be included in the group of objects which express the Christian ideology. Diverse aspects of belief in the magic of coins show that the living could have multiple motives for placing coins with the deceased member of the family and community [Miechowicz 2006: 149–153]. Further analyses of the coins minted with the same stamps may lead to the research concerning the origins and distribution of the coins [Paszkiewicz 2015: 237]. The presence of coins in graves, with different periods of emission, brings data concerning the period of their circulation [Suchodolski 2016: 184], as well as their hoarding [Dzieduszycki 1995: 73–78]. The above considerations also point to the family bonds. Due to numismatic and archaeological analyses, the data concerning various cultural phenomena related to coins and funeral rituals and their chronology was obtained. The remarks concerning the usefulness of coins in social analyses, both in the aspect of social hierarchy and family bonds of the Giecz community, are also crucial. However, almost all the issues mentioned in the present article require further interdisciplinary research and profound comparative studies.
Złoto i srebro to metale szlachetne związane od dawna z kulturą ludzkiej cywilizacji. Popyt na nie występuje na więcej niż jednym rynku, a szczególne miejsce zajmuje popyt inwestycyjny. Celem artykułu jest scharakteryzowanie popytu inwestycyjnego na rynku złota i srebra oraz identyfikacja i ocena przyczyn jego rozwoju i zmian struktury. Znajomość tej problematyki ma istotne znaczenie dla wyboru kierunku inwestycji strategicznych. Po ogólnej charakterystyce rynku złota i srebra przeprowadzono analizę struktury i determinant popytu światowego. Szczególnej analizie został poddany popyt na dwa podstawowe produkty popytu inwestycyjnego, tj. sztabki i monety. W analizie wykorzystano, w zależności od charakteru danego czynnika i dostępności danych empirycznych, podstawowe statystyki opisowe, wykresy graficzne oraz analizę opisową. Zaobserwowano istotne różnice między wielkością i strukturą popytu na złoto i srebro oraz, że charakter zależności między popytem i ceną obu metali szlachetnych nie zawsze odzwierciedlał znane z literatury prawidłowości.
EN
Gold and silver are two precious metals which have been a part of human civilization for centuries. The demand for these metals has been present on more than one market, with the investment demand playing a special role. The goal of the article is to characterize the investment demand on the bullion market and to identify and evaluate the reasons for its development and dynamics of its structure. The understanding of these issues is fundamental to strategic investment decisions. The general characteristics of the bullion market is hereby followed by the analysis of the structure of its world demand and the related factors. The bullion demand for two basic products, i.e. bars and coins is subject to special analysis. Depending on the character of a given factor and availability of empirical data, the analysis relied on basic descriptive statistics, graphic charts and descriptive analysis. The completed analysis proves that there are material differences between the volume and structure of bullion demand and that the relations between the demand and price of both precious metals have not always reflected the tendencies defined in the literature.
Położona u wybrzeży Azji Mniejszej wyspa Rodos jest terenem, na którym w starożytności ścierały się wpływy kulturowe i ekonomiczne płynące z Azji Mniejszej oraz ze świata greckiego. Sytuacja ta widoczna jest w mennictwie ośrodków rodyjskich w okresach archaicznym i klasycznym. Trzy rodyjskie poleis, Ialysos, Lindos i Kamiros emitowały własne monety od ostatniej ćwierci VI w. p.n.e. do 408/407 r. p.n.e., tj. do czasu założenia miasta Rodos. Ikonografia monetarna oraz systemy wagowe, w których wybijano monety odzwierciedlają zmiany polityczne i powiązania gospodarcze. Na produkcję monetarną istotny wpływ wywarły powiązania handlowe – przez Rodos prowadziły szlaki handlowe wiążące Grecję z Azja Mniejszą, Lewantem i Egiptem. Sytuacja ta znalazła swoje odbicie w rozlokowaniu skarbów zawierających monety ośrodków rodyjskich. Szczególny charakter ma dyskusja nad produkowanymi na Rodos monetami elektronowymi.
EN
The island of Rhodes, situated near Asia Minor, was an area in which cultural and economic influences from Asia Minor and the Greek world met in Antiquity. Effects of this situation are visible in the coinages of the Rhodian poleis in the Archaic and Classical periods. Ialysos, Lindos and Kamiros issued coins from the last quarter of the 6th century BC to 408/407 BC, i.e. to the time of founding of the city of Rhodes. The history of the coinage of each city is discussed. Coin iconography and different weight systems used in coin production are related to the prevailing political and economic situation. The trade connections of the three Rhodian poleis with Asia Minor, the Levant and Egypt also had a strong influenced on Rhodian coinage. These trade relations well attested by the location of coin hoards consisting of coins of Ialysos, Lindos and Kamiros. Special attention is given to the electrum coins minted by the Rhodian poleis. A special topic of the discussion is the reasons why electrum coinage was produced.
In 2016 near the south-eastern edge of the Bosporan city Gorgippia (modern Anapa) a plot of 250 sq. m was excavated for the construction of a pool. In the course of investigations an urban district dating from the mid 4th century BC to 240 AD was opened. In it were discovered 113 coins, of which 109 proved to be identifiable. In the chronological breakdown of the material the following picture emerges: the second half of 4th century BC – 14 examples, 3rd century BC – 68 examples, 2nd century BC – 6 examples, 1st century BC – 4 examples, 1st century AD – 12 examples, 2nd century AD – 2 examples, the first half of the 3rd century AD – 3 examples. The greatest number of the lost coins can be dated to the first half of the 3rd century AD – 51 examples. The investigated plot is a usual urban area; therefore the finds adequately reflect the financial and economic situation in the polis during these periods.
PL
W 2016 roku, na południowo-wschodnich krańcach antycznego bosporańskiego miasta Gorgippia (współcześnie Anapa), przeprowadzono badania wykopaliskowe (w związku z planowaną budową basenu), które objęły obszar 250 m2 . Odsłonięto pozostałości zabudowy datowane od połowy IV w. p.n.e. po około 240 r. n.e. Wydobyto 113 monet, z których określono 109. Spośród nich 14 egzemplarzy pochodzi z drugiej połowy IV w. p.n.e., 68 monet powstało w III w. p.n.e., w II w. p.n.e. zaś 6. Z I w. p.n.e. pochodzą 4 sztuki. Na I wiek n.e. datowanych jest 12 monet, na II w. 2 a 3 egzemplarze pochodzą z pierwszej połowy III stulecia.
RU
В 2016 году рядом с юго-восточной окраиной боспорского города Горгиппии (современная Анапа) был раскопан участок площадью 250 кв. м, предназначенный для строительства бассейна. В ходе ис- следования этого района городской застройки середины IV в. до н. э. – 240 г. н.э. было обнаружено 113 монет, из которых удалось определить 109 экземпляров. Распределение полученного нумизматического материала по столетиям дает следующую картину: вторая половина IV в. до н. э. – 14 экз., III в. до н. э. – 68 экз., II в. до н. э. – 6 экз., I в. до н. э. – 4 экз., I в. н. э. – 12 экз., II в. н. э. – 2 экз., в первой трети III в. н.э. – 3 экз. Наибольшее ко- личество утерянных монет относится к первой половине III в. н.э. – 51 экз. Исследуемый участок представляет собой обычную городскую площадь, поэтому находит адекватного отражения в финансовой и экономической ситуации в полис в течение этих периодов.
Numismatics is one of the auxiliary disciplines of archaeology and history. It analyses coins from a historical, artistic and economic point of view. Thus, it allows an appreciation of the past. Understood in this way, numismatics can be equally helpful, both to biblical scholars and to anyone who reads the Bible. The names of various coins used in the time of Jesus often appear on the pages of the gospels. In many cases, those names remain incomprehensible today, to say the least. Some modern translations of the gospels renounce the literal translation of those terms and prefer to replace the unintelligible names of ancient monetary systems with phrases which are more comprehensible for the contemporary reader. In Polish historical, archaeological and biblical literature, it is quite difficult to come across an article or a study that would examine the various types of coins that appear on the pages of the gospels. The following study intends to fill that lacuna. It analyses the vocabulary used by the evangelist to present the coins used in Palestine in the time of Jesus. Thus, it contributes to explaining why each of the evangelists chose these particular terms at the expense of others. Ultimately, the study sheds some light on the Greek term νόμισμα (coin), which appears only once in the entire New Testament (Matt 24:19).
PL
Numizmatyka jest jedną z dyscyplin pomocniczych archeologii i historii. Analizuje monety z punkty widzenia historycznego, artystycznego i ekonomicznego. Tym samym pozwala lepiej zrozumieć przeszłość. Tak pojęta numizmatyka okazuje się równie bardzo pomocna zarówno biblistom jak i każdemu kto sięga po Pismo Święte. Na kartach ewangelii wielokrotnie pojawiają się nazwy różnych monet używanych w czasach Jezusa, które dla dzisiejszego odbiorcy są co najmniej dziwne. Niektóre współczesne przekłady Pisma Świętego odstępują od dosłownego tłumaczenia i zastępują niezrozumiałe nazwy starożytnych systemów monetarnych zwrotami bardziej przystępnymi. W polskiej literaturze historycznej, archeologicznej i biblijnej trudno natknąć się na systematyczne i uporządkowane omówienie różnych typów monet jakie pojawiają się na kartach ewangelii. Niniejszy artykuł stawia sobie za cel uzupełnienie tej luki i przeanalizowanie gamy terminów jakie ewangeliści używają, by opisać monety znajdujące się wówczas w obiegu w Palestynie. To zestawienie pozwala lepiej zrozumieć powody użycia przez nich poszczególnych terminów. Tym samym pozwala na nowo spojrzeć na znacznie greckiego terminu νόμισμα (moneta), który w całym Nowym Testamencie pojawia się tylko raz (Mt 24,19).
In 1969 in Choszczno, a hoard of post-medieval coins was discovered. The coins had been placed in a pottery vessel, which, after its extraction from the ground was smashed and the coins were divided between the finders and witnesses. Employees of the Museum of Western Pomerania (now the National Museum in Szczecin) probably recovered all the scattered coins. In total, in the collection of the Department of Numismatics there are 3266 coins, including ones of Philip Julius (1584–1626), Francis I (1589–1620), Ulrich I (1589–1622), Bogislaw XIV (1580–1637) and Charles X Gustav (1654–1660). Almost 98% of the coins are double shillings minted by the rulers of the Duchy of Pomerania from the House of Griffins and the king of Sweden, Charles X Gustav.
The role of portraits copied with the use of mechanical reproduction techniques played in the praxis of the rule of King of Poland Sigismund I the Old (1507-1548) is analysed; the effigies included the King and his family members, and were copied on prints, coins, medals, as well as book bindings. The portraits of the type were created with the recipients from outside the narrow circle at the Cracow court in mind; executed in larger numbers of copies, they were meant to reach the public who did not stay in direct contact with the monarch, often even unaware of what he looked like. The identification of the portrayed individuals was to a higher degree than in the case of traditional portraits dependent on conventional media, such as inscriptions, signs, or the applied presentation formula. The ideological sense contained in those elements has been analysed, and an attempt has been made to ascertain models and/or inspiration sources for respective works.
PL
Celem artykułu jest ustalenie roli, jaką w praktyce sprawowania władzy przez króla Polski Zygmunta I Starego (1507-1548) odgrywały portrety powielane za sprawą mechanicznych technik reprodukcji (wizerunki króla i członków jego rodziny na drukach, monetach, medalach i oprawach ksiąg). Portrety tego typu powstawały z myślą o odbiorcach spoza wąskiego grona krakowskiego dworu, wykonywano je w większej liczbie egzemplarzy z myślą o dotarciu do odbiorców nie mających bezpośredniego kontaktu z monarchą, a częstokroć nawet nieznających jego wyglądu. Określenie w nich tożsamości portretowanych osób, w stopniu znacznie wyższym niż w przypadku tradycyjnych konterfektów, było uzależnione od konwencjonalnych środków przekazu, takich jak inskrypcje, znaki oraz zastosowane formuły obrazowe. Analizie poddano sens ideowy zawarty w tych elementach oraz podjęto próbę ustalenia wzorów i/lub źródeł inspiracji dla poszczególnych dzieł.
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