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Kulturowe znaczenie biżuterii hellenistycznej ozdobionej węzłem Heraklesa

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Bednarczuk A.
In Gremium. Studia nad Historią, Kulturą i Polityką
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2017
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vol. 11
23-35
PL
W artykule zostało omówione kulturowe znaczenie hellenistycznej biżuterii ozdobionej węzłem, który był zwany węzłem Heraklesa. Autor artykułu polemizuje z koncepcją autorstwa Michaela Pfrommera, który znaczenie węzła Heraklesa w okresie hellenistycznym wiązał ze sferą macedońskiej polityki. Krytyce została poddana także koncepcja autorstwa Hedwig Kenner, która źródeł popularności węzła w sztuce greckiej upatrywała w swoiście rozumianej sferze religijnej oraz „wewnętrznej naturze bóstwa”. Przeanalizowana została również uwaga Berty Segall, która upatrywała w biżuterii z węzłem Heraklesa manifestacji udziału w misteriach Wielkiej Bogini. Autor artykułu traktuje węzeł Heraklesa jako polisemantyczny znak, który pojawił się w Grecji na długo przed okresem hellenistycznym. Interpretacja danych lingwistycznych pozwoliła przypuszczać, że pierwotne działania prawne i rytualne, w zakres których wchodziły wszelkiego rodzaju pakty oraz umowy, były utrwalane rytualnie węzłami. Węzeł Heraklesa początkowo był między innymi znakiem sojuszy, które zawierali pomiędzy sobą wojownicy. Następnie, zwaloryzowany semantycznie, jako węzeł o dużej mocy, zaczął uchodzić za szczególnie skuteczny amulet. Wreszcie, w okresie hellenistycznym, począł być postrzegany jako manifestacja tajemnicy misteriów, co nie wykluczało jego obocznego funkcjonowania jako amuletu. W odróżnieniu od ukrytych pod sukniami amuletów w kształcie węzła, które nosiły hetery, był on jednak w biżuterii elementem wyeksponowanym, a widoczność symbolu jest podstawowym warunkiem powstania refleksji nad jego znaczeniem. Interpretacja kulturowego znaczenia biżuterii ozdobionej węzłem Heraklesa prowadzi zatem do wniosku, że wyeksponowany w wyrobach złotniczych węzeł miał w okresie hellenistycznym znaczenie symboliczne. Umieszczony na osi diademów, wieńców, czy innego rodzaju biżuterii, odwoływał się on do skojarzeń z misteriami, których istotę najpełniej symbolizował.
EN
The article discussed the cultural importance of Hellenistic jewelry decorated with node, which was known as the knot of Heracles. The article speaks to the concept by Michael Pfrommera, meaning that a node of Heracles in the Hellenistic period was associated with the sphere of the Macedonian politics. Critique has been subjected to the concept by Hedwig Kenner, which sources popularity node in Greek art saw in specifically understood the religious sphere and the „inner nature of deity”. Consideration has also been attention Berta Segall, who saw in jewelry with a knot of Herakles manifestation participate in the mysteries of the Great Goddess. The article treats the knot of Herakles as sign with polysemantic character, that appeared in Greece long before the Hellenistic period. Interpretation of linguistic data allow to suppose that the original legal action and ritual, the scope of which included all kinds of pacts and agreements, were fixed ritually nodes. Heracles knot was initially among others sign alliances, which conclude among themselves warriors. Then, valorised semantically as a node in a high-power, he began to appear to be especially effective amulet. Finally, in the Hellenistic period, he began to be seen as a manifestation of the mystery of mysteries, which does not preclude the collateral function as an amulet. Unlike the hidden charms in the shape of dresses node, which bore hetaera, he was a prominent element of the jewelry, and the visibility of the symbol is a basic precondition for a reflection on its meaning. Interpretation of the cultural importance of jewelry decorated with a knot of Heracles therefore leads to the conclusion that the goldsmith node in the Hellenistic period had a symbolic meaning. Placed on the axis of diadems, wreaths, or any other kind of jewelry, he appealed to the associations with the mysteries, which symbolized the essence fullest.
2
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A burial with a stamp seal depicting a Bes-like figure from Abusir

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Dulíková V., Odler M., Březinová H., Havelková P.
Pražské egyptologické studie (Prague Egyptological Studies)
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2015
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issue 15
69-75
EN
In the autumn of 2010, a humble intact burial in a reed coffin was found during the excavation of the Old Kingdom stone mastaba of the chief physician Neferherptah (AS 65) at Abusir South. The burial was positioned directly on the superstructure of Neferherptah’s tomb. The body of a more than fifty-year-old woman had been wrapped in linen, as indicated by eight fragments of fabric. The only burial equipment of the deceased consisted of a mud brick used as a headrest and a pyramidal stamp seal with a Bes-shaped figure on its base found on the breastbone. This latest addition to the corpus of stamp seals represents the first amulet of its type to come from a documented primary archaeological context at the Memphite necropolis. Although this tiny find is small in size, it is of particular importance for the study of the burial customs and beliefs of the lower social strata in the Memphite necropolis. The seal most probably provides one of the earliest examples of iconographical evidence for the archetype of the god later known as Bes. Some of the archaeological material from the excavations was destroyed during the Egyptian revolution in 2011. The remaining material is examined in this paper, together with an anthropological and textile report.
3
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Hrobka muže bez tváře. Předběžná zpráva o výzkumu hrobky Anchirese (AS 98), inspektora kadeřníků královského paláce

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Dulíková V., Bárta M., Odler M., Peterková Hlouchová M.
Pražské egyptologické studie (Prague Egyptological Studies)
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2018
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issue 20
12-26
EN
During the autumn season of 2016, the tomb of an inspector of hairdressers of the Great House, Ankhires (AS 98), commenced excavation. The works were finished in the autumn season of 2017. In the architecture of the mastaba, two building phases were detected. Its cultic places were accessible from the north. A corridor chapel, where two levels of mud floor, a possible mud brick altar and a northern niche in the western wall were uncovered, leads to Room 2, giving access to abundantly decorated Room 1 with polychrome reliefs in at least three registers. The wall decoration of the funerary chapel was largely destroyed; only one block remained in situ and several fragments of the false door were found in the debris. In the core of the mastaba, only one shaft was uncovered. It was 11.75 m deep with a burial chamber at its bottom. An entrance into the burial apartment was in the western wall of the shaft. Neither the bottom of the shaft, nor the burial chamber were finished, though. This fact is fairly surprising taking into consideration the tomb’s intricate architecture. The tomb is preliminarily dated to the late Fifth Dynasty (Nyuserre – Djedkare). Interestingly enough, six late burials in wooden coffins (67–69/AS98/2017, 99–101/AS98/2017) from the end of the First Millennium BC were excavated by the western part of the entrance into the mastaba, and to the east of its eastern outer wall. The coffins were decorated very simply. However, the timber was very fragile and that is why the coffins had decayed, with the exception of two examples (67/AS98/2017 and 68/AS98/2017). In front of the eastern outer wall, three faience amulets were found (96/AS98/2017, 103/AS98/2017, 105/AS98/2017). These might be related to the late burials.
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Strategie šíření kultu sv. Františka Xaverského v prostoru regionu vymezeného působením jezuitské koleje v Telči

71%
Holubová M.
Český lid: etnologický časopis (Český lid: Ethnological journal)
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2019
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vol. 106
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issue 3
343-362
EN
Based on a detailed excerption of manuscript and printed sources, we map the strategies of spreading and worshiping the cult of the Jesuit patron St. Francis Xavier in expressions of local piety. On the example of the Tertianship House in Telč, we observe the forms of reverence, how the cult of St. Francis Xavier was accented within the Order (Xavierian festivities – e.g. ceremonies connected with his feast or the anniversary of his canonization, and theatre plays), as well as how it was promoted outside the Order’s community (e.g. the establishment of the pilgrimage site in Knínice near Telč, Stations of the Cross, special devotions, pious peregrinations, granting indulgences). Using the ‘miraculous looks’ recorded in the Jesuit annual reports and in the history of the Jesuit Province, we present a reflection on St. Francis Xavier as a holy doctor and protector not only in the times of plague.
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