Search results

1

Grób z Łazówka koło Sokołowa Podlaskiego – ślad nieznanego cmentarzyska kultury wielbarskiej?

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Andrzejowski J., Cędrowski R.

Wiadomości Archeologiczne

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2015

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vol. LXVI

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issue 66

338-348

EN

The cremation burial dated to the Roman Period was discovered in 2014, during agricultural drainage work, at the village of Łazówek, ca. 100 km NEE of Warsaw, in Sokołów Podlaski County. The find spot lies on the high, left-bank flood terrace of the Bug River ca. 2,5 km to the east of the valley of a minor stream, the Cetynia (Fig. 1). The upper level of the grave pit had been partly ploughed out, and was damaged to small extent by the mechanical digger; the surviving fragment was documented and excavated in full (Fig. 2). Underneath the topsoil, the pit was detected as a circular outline, ca. 95 cm in diameter, its section basin-like, with a depth of ca. 35 cm. Cutting fully into the culture deposit of a Przeworsk Culture settlement layer, the pit had a uniform, dark brown fill, without charcoal. Inside it was a cluster of pottery fragments, most of them not affected by fire with, next to them and below them, a small quantity (ca. 120 g) of cremated bones of a woman (?) age adultus (25–35 years old), resting in a compact concentration suggesting deposition inside an organic container. The grave goods consisted of (Fig. 3): 1. Fragments (approximately a half) of a large, wheel-made pottery bowl, weakly profiled, not affected by fire. Surface light brown, carefully smoothed. H. 9 cm, D. 18 cm. 2. Fragments (approximately ¼) of a large, wheel-made bowl, weakly profiled, not affected by fire. Surface light brown, carefully smoothed with on the shoulder, a burnished triple wavy line. H. 10 cm, D. ca. 21 cm. 3. Small wheel-made vessel (ca. ¾ complete), affected by fire, deformed. Surface originally smooth, brown (?) with on the shoulder, a row of delicately engraved chevrons. H. ca. 7,5 cm, D. 7 cm. 4. Hand-made vessel (ca. ¾ complete) affected by fire. Surface dark brown, smooth, irregular. H. 8 cm, D. ca. 10 cm. 5. Uncharacteristic fragment of coarse, hand-made pottery. Surface rough, brown in colour. 6. Copper alloy wire ring with extremities coiled into a flat spiral bezel and wrapped around the shoulders; affected by fire. D. ca. 30 mm. 7. Globular or round bead in pale green, transparent glass, melted down and deformed. 8. Two polyhedral beads in purple, translucent glass, burnt through. 9. Small fragment of an antler plate from the grip of a composite comb, deformed by fire. 10. Biconical clay spindle-whorl, not affected by fire. D. 30 mm. The grave inventory recovered at Łazówek may be safely dated to the Late Roman Period and attributed to the Wielbark Culture. At the same time, wheel-made vessels are quite rare in this culture, especially as compared to the pottery recorded in the territory of the Przeworsk and the Chernyakhiv cultures. Most of the wheel-made vessels found in Wielbark Culture sites date to phases C1b–D1, and are recognized as imports from the territory of the Chernyakhiv/Sântana de Mureş Culture, transferred via the Masłomęcz Group. Each of the wheel-made bowls from Łazówek finds good analogies in Chernyakhiv Culture pottery, this applies also to the wavy decoration on one of them. In contrast, the miniature vessel has no closer analogies. The engraved chevron decoration is typical for the hand-made pottery of the Wielbark Culture but is very rarely seen in wheel-made pottery, this is true also of the Chernyakhiv and the Przeworsk cultures. The deposit from Łazówek is unique because of the presence inside a single grave inventory of three wheel-made vessels, given that Wielbark Culture burials usually hold one, more rarely, two vessels. Two large cemeteries near Łazówek – at Jartypory and at Cecele – yielded only individual wheel-made vessels or sherds of such pottery (respectively, 11 out of ca. 450 and 6 out of ca. 580 graves). Their larger number is known from graves from cemeteries in the southeasternmost reaches of the Wielbark Culture, graves of the Masłomęcz Group, and in particular, graves of the Chernyakhiv/Sântana de Mureş Culture. Characteristic of the wheel-made vessels from Łazówek, and the chronology of the glass beads attributed to type TM128, and – to some extent – chronology of the metal rings type Beckmann 16, allow us to refine the dating of grave from Łazówek to phase C1b and the older stage of phase C2. The grave must belong to a larger cemetery, given that in the light of our present understanding of the burial customs of the Wielbark Culture people it is unlikely that this was an individual, isolated burial. This supposed cemetery would be associated with the settlement microregion in the valley of the Cetynia River, known only from surface fieldwork and random discoveries (Fig. 4). Nevertheless, some traces of Wielbark Culture occupation have been recorded in several sites in the region, of which a few (Ceranów, Sabnie and Zembrów, also coins from Sabnie and Hołowienki) may be dated reliably, or at least with some confidence, to phases B2/C1–C1 (cf. Fig. 5). In the immediate vicinity, just on the northern side of the valley or the Bug River, we have two larger and partly investigated sites of the Wielbark Culture: the cemetery at Nur, and the settlement at Kamianka Nadbużna.

2

Grób kultury wielbarskiej z cmentarzyska z wczesnej epoki żelaza w Tynwałdzie na Pojezierzu Iławskim

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Żórawska A.

Wiadomości Archeologiczne

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2006

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vol. LVIII

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issue 58

201-2007

EN

The region around Lake Tynwałd is one of the best investigated archaeologically in the Iława Lake District. This is mainly thanks to lively activity in 1930ies of Waldemar Heym, head of the Heimatmuseum in Marienwerder (now, Kwidzyn) and Alfred Ruppelt – schoolteacher at Tillwalde, Kr. Rosenberg (now, Tynwałd), subsequently head of the Heimatmuseum in Marienburg (now, Malbork). An outstanding concentration of Early Iron Age sites east of Lake Tynwałd, on a small elevation known as Mittelwald, included the largest flat cemetery of Westbalt Barrow Culture as yet recorded, numbering no less than 109 features (Tynwałd, distr. Iława, woj. warmińsko-mazurskie, site XXVII), situated on the southern and south-western slope of the elevation. The material from the site was analysed and interpreted by A. Łuka basing on surviving pre-1945 documentation. A deposit of special interest at the cemetery at Tynwałd is grave labelled ‘no. 102’; not published in full the assemblage gave rise to some confusion in its identification and culture attribution. The grave had the form of an urn deposited in natural sand; the urn, type XVIIIB was covered by a bowl, type XaA in the classification system of R. Wołągiewicz. Grave goods consisted of a bronze bucket-shaped pendant fashioned from horizontally profiled sheet foil (Fig. 1), type HI in I. Beilke-Voigt’s classification (at present in the Museum in Kwidzyn). The vessel forms and the pendant classify the assemblage unmistakably as Wielbark Culture of the Late Roman Period; this overthrows earlier culture attribution and dating of the feature to Westbalt Barrow Culture of the Late Pre-Roman Period or the beginning of AD 1st century. At the same time archaeologists lose their main argument in favour of survival of Westbalt settlement in the Iława Lake District until AD 1st century, a hypothesis largely based on the cited incorrect dating and culture attribution of ‘grave no. 102’ at Tynwałd. Equally interesting is the geographic context of the grave. It is the only Roman Period site recorded in this part of the micro-region of Lake Tynwałd. Zones of ‘Early Iron Age’ and ‘Roman Period’ settlement visibly do not overlap ie, Westbalt settlement clusters east of Lake Tynwałd, Wielbark settlement – south and west of the lake. Given the thoroughness of investigation of the Mittelwald it is highly unlikely that a larger gravefield of the Wielbark Culture should have escaped detection. It is a perplexing question why ‘grave no. 102’, with its Wielbark inventory, was deposited in an older, ‘strange’ burial ground rather than in one of the gravefields of the Wielbark Culture then in use in the region. Answering this question calls for some strenuous mental exercise and a separate discussion with little hope for much assistance from archaeological evidence at present available.

3

Unikatowa pochwa miecza z cmentarzyska kultury przeworskiej w Orenicach, pow. łęczycki

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Czarnecka K., Siciński W.

Wiadomości Archeologiczne

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2015

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vol. LXVI

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issue 66

320-330

EN

A remarkable sword scabbard surfaced in a cremation burial excavated on the cemetery at Orenice in 2012 by the team from the Museum of Archaeology and Ethnography in Łódź led by W. Siciński PhD. The scabbard, made of two pieces of brass sheet, had been destroyed deliberately. Its mouth is bell-shaped. Originally, the upper part of the scabbard was provided with a decorative plate in an openwork design, now surviving only in fragments, but the very distinct impression left by the now missing fragments permit a fairly accurate reconstruction (Fig. 5, 6). The lower plate of the suspension loop, rectangular of shape, passed to a long, narrow gutter fixed with rivets (Fig. 7), similarly as in specimens from Witaszewice, Łęczyca County, grave 147/1937, or Zemplín, Trebišov County, grave 108 (cf. K. Czarnecka 2014, fig. 1, 3:2, 4). The most remarkable element of the scabbard is its triangular chape, ending in a massive, lightly flattened knob, H. 1 cm, D. 1.5 cm (Fig. 6:2). Chapes with a knob, characteristic for swords type Mainz and a little later, for type Pompeii, were mounted onto the base of scabbards made of organic materials (M. Biborski 1999, fig. 13; C. Miks 2007, p. 222–228; L. Pernet 2011, p. 102, 104, fig. 124). Scabbards of this form were part of the Roman Republican army equipment. At the same time, metal scabbards with openwork plating, but with a different form of chape, appear among the Celtic military gear. The combination of these two evidently divergent traditions and techniques of scabbard making in the specimen from Orenice is unprecedented. The dating of the grave inventory is problematic. Most of the grave goods: spur, knife with a clamp (Fig. 4:5.12) and scabbard, date to the close of phase A3, possibly the onset of phase B1. At the same time, the inventory features a brooch, variant K (Fig. 4:2), datable to phase A2. This chronological discrepancy may be explained in two ways: the brooch could have entered the assemblage by accident or a no longer recoverable cut had been made into an earlier grave.

4

Grób jako znak prawa własności ziemi? Rdz 23 i jego przesłanie teologiczne

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Lemański J.

The Biblical Annals

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2009

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vol. 1

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issue 1

127-153

EN

Quale è la relazione della pericope di Gen 23 con il tema di terra promessa? Ecco una domanda che divide tanti esegeti. In questo articolo essa viene affrontata in maniera esegetica ma con un accento messo sul contesto culturale e storico che poteva guidare la mano di un autore biblico. Proprio quel contesto, identificato qui come postesilico, viene considerato come possibile chiave interpretativa che spiega sia il tono laico della pericope in questione, sia la dettagliata natura della narrazione riguardante le trattative per comprare una tomba per Sara.

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Zespół dewocjonaliów z wykopalisk na cmentarzu przy kościele pw. św. Barbary na Starym Mieście w Częstochowie

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Młodkowska-Przepiórowska I.

Acta Universitatis Lodziensis. Folia Archaeologica

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2018

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issue 33

207-245

EN

In 2015, during the reconstruction of Nadrzeczna Street and Bohaterów Getta Square, in the area of the intersection with Jaskrowska Street, it was made the discovery of human bone remains. As a result of the rescue investigations undertaken, an area of approximately 550 square meters was tested. They were discovered among others relics of foundations, made of broken limestone and remains of the cemetery. The historical research showed that these foundations were relics of the St. Barbara church, around which there was a churchyard cemetery called „the cemetery outside the city” in the sources. At the remains they were found rosary beads, medallions, crosses, single glass beads, iron buttons, bronze and bone coins, hooks, buckles, pieces of cloth and textile and haberdashery ornaments. Particularly noteworthy is the collection of religious items. The collection of devotional items includes 14 exhibits. It is a diverse collection in terms of morphological and stylistic, and above all iconographic. Metal medallions and crosses were made from non-ferrous metals in casting or minting techniques. The minted medallions were made from thin badges. Glass medallions were made from two glass panes, bound in a metal frame, between which there was an image reflected on the paper. The remains of rosaries are beads, differing in terms of size, colors and shapes. Only in 9 graves it was managed to set the position of devotional items on the remains of the deceased. Most often, devotions were found at the height of clasped hands folded in the lap. Other places where devotional items are found are: around the head, around the clavicle, around the thigh – above the knees and at the feet level. The subject of images on medallions and crosses is diverse. The sets of images on the obverses and other sides are also interesting. On one picture of a glass medallion it was identified the figure of Saint Josef. The figure of St. Benedict was on two medallions. The figure of St. John the Baptist was presented on one of the most carefully made cast medallions. On its other side it was recognized St. Nicholas. On the next medal, the figure of St. Francis of Paola was identified. St. Francis of Assisi appears on a very poorly legible paper picture. On the medal lion we can see St. Wojciech. On its other side there is a figure of the Guardian Angel holding the child by a hand. Burning Hearts are presented on a cast medal, on the other side of the medal with St. Wojciech. The most popular were the medallions with images of Christ and the Virgin Mary. The Polish images of the Mother of God should be taken in account, first of all, Madonna of Jasna Góra from Częstochowa. On the medallions and crosses except the characters, there are legends – inscriptions, only in Latin, made them by majuskuła with sheriffs. Most often, the medallions were „signed” by the name of the saint. In the seventeenth and eighteenth centuries, they were gladly supplied with medallions with the patrons of good death. In determining the chronology of devotional items from the church cemetery at the church of Saint Barbara, a wide chronological framework was adopted, corresponding to the period of use of the cemetery and the church, from the 17th century to probably the beginning of the 19th century. Częstochowa was the center of worship of Our Lady of Jasna Góra. It can be assumed that most of the medallions with images of the Virgin of Częstochowa, and perhaps even all of them, were probably created in Częstochowa.

PL

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6

Niecodzienne znalezisko (grobowe?) z Roztocza Zachodniego

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Libera J., Stachyra A.

Wiadomości Archeologiczne

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2022

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vol. LXXIII

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issue 73

235-240

EN

During agricultural works on one of the loess humps of Western Roztocze, in the village of Kondraty, Biłgoraj County, SE Poland (Fig. 1), three objects were found close to each other on the surface: a five-sided axe made of amphibolite, a quadrangular axe made of Volhynian flint and a sea urchin fossil (Fig. 2−4). The discovery of such specific lithic items in one place may indicate that they came from a destroyed prehistoric grave. Both Neolithic and Bronze Age/Early Iron Age communities manufactured stone and flint axes. Stone axes are primarily attributed to the Corded Ware and Lusatian Cultures, and, to a limited extent, to the Mierzanowice Culture and possibly the Trzciniec Culture, while flint axes are also linked to the Funnel Beaker Culture and the Globular Amphora Culture. On the basis of a typological and comparative analysis, bearing in mind the taxonomic units distinguished in the interfluve of the Middle Vistula and Bug Rivers, the closest analogies for both the axe forms are found among grave goods of the Corded Ware Culture. In the classification of P. WŁODARCZAK (2006), the stone axe bears resemblance to type C, and the flint axe finds analogies among some of the specimens of variants A/B/D of type I. Although no co-occurrence of objects comparable to the Kondraty artefacts, as well as the presence of the fossil, is yet to be recorded in a single feature, the analysed material should be dated within the range of phases II−IIIB in the periodization of P. WŁODARCZAK (2006), i.e., around 2700/2650−2300/2250 BCE. The reference point are the radiocarbon dates determined for two graves: for the flint axe – Łapszów, barrow, grave 1: C14 3870 ± 35 BP; for the stone axe – Wola Węgierska 3, barrow 1: C14 3920 ± 80 BP and 3860 ± 70 BP.

PL

Na jednym z garbów lessowych Roztocza Zachodniego w miejscowość Kondraty, gmina Goraj (ryc. 1) w trakcie prac rolnych, w bliskim sąsiedztwie znaleziono na powierzchni trzy przedmioty: topór pięcioboczny z amfibolitu, siekierę czworościenną z krzemienia wołyńskiego i skamielinę jeżowca (ryc. 2-4). Znalezisko w jednym miejscu tak specyficznych wytworów kamiennych może wskazywać na odkrycie zniszczonego grobu pradziejowego. Kamienne topory i krzemienne siekiery wykazywane są w wytwórczości zarówno społeczeństw neolitycznych, jak i epoki brązu/ wczesnej epoki żelaza. W pierwszym przypadku dotyczy to przede wszystkim kultury ceramiki sznurowej i kultury łużyckiej, w stopniu bardzo ograniczonym kultury mierzanowickiej i być może kultury trzcinieckiej, w drugim, również kultury pucharów lejkowatych oraz kultury amfor kulistych. Na podstawie analizy typologiczno-porównawczej, mając na uwadze wyróżnione jednostki taksonomiczne w międzyrzeczu środkowej Wisły i Bugu, zarówno dla formy topora jak i siekiery, najbliższe analogie odnajdujemy wśród inwentarzy grobowych kultury ceramiki sznurowej. W systematyce P. Włodarczaka (2006) dla topora jest to typ C, dla siekiery niektóre okazy zaliczone do typu I odmian A/B/D. I jakkolwiek nie stwierdzono współwystępowania w jednym obiekcie wytworów porównywalnych do znaleziska z Kondrat, podobnie jak obecności skamieliny, to analizowane materiały należy datować w zakresie fazy II-IIIB w podziale periodyzacji P. Włodarczaka (2006), tj. na lata około 2700/2650-2300/2250 BC. Punktem odniesienia są określenia radiowęglowe dwóch grobów: dla siekiery – Łapszów, kurhan, grób 1: C14 3870 ± 35 BP, natomiast dla topora – Wola Węgierska 3, kurhan 1: C14 3920 ± 80 BP oraz 3860 ± 70 BP.

7

Motyw grobu w pieśniach (lais) Marii z Francji

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Gęsicka A.

Prace Filologiczne. Literaturoznawstwo

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2012

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issue 2(5)

221-236

EN

A motif of tomb appears in lais of Marie de France, a writer-poet of the 12th century, in two categories: as a description of tomb really existing or under construction and as the idea of a planned tomb. It seems that for the author the connotation of tomb is of fundamental importance. As this motif occurs in the context of an inseparable triad of love, death and memory, the tomb becomes not only a place-mark of the union of lovers, but also a place-mark of a commemoration of the terrestrial position of the deceased refl ected in constant prayers. The attitude the author takes toward the motif seems to necessitate an active approach of the reader, inviting the reader to look for an adequate interpretation.

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„Nie znajdziesz tam niczego, prócz śmierci”. Symbole tanatologiczne w twórczości Williama Blake’a (na przykładzie poematu „Czterej Zoa”)

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Osińska-Szpur A.

Amor Fati

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2015

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issue 3

19-42

EN

The purpose of this thesis is to present, discuss and interpret the thanatological motifs and themes in William Blake’s poem “Vala, or the Four Zoas”, regarded as crucial in understanding his extraordinary vision of the world, the concept of "The Fall" and salvation. The analysis comprises the following ideas and characters of Blake’s my-thology: “Eternal Death”, symbolizing dying and the watery kingdom of Tharmas, “ressurection in death”, dissolution of Four Zoas and separation from their female Emanations. The article was enriched with illustrations by William Blake depicting various images of death with the reference to his literary works such as: “For the Sex-es: The Gates of Paradise” or “Jerusalem. The Emanation of the Giant Albion”.

9

Inicjacja chrześcijańska w liturgii pogrzebu

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Nowak J.

Łódzkie Studia Teologiczne

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2017

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vol. 26

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issue 2

189-199

EN

The article “Christian initiation in the liturgy of funeral” shows the connection of promises, which man receives in the first sacraments, with their fulfilment in the moment of biological death. Hope takes the first place here. The element which connects both poles of human life is also water used in the liturgy of baptism and funeral. Paschal candle – the symbol of resurrected Christ also accompanies these celebrations. The source and the peak of the sacrificial feast shows fulfilling the pastoral function of Christ during the earthly liturgy and its full realization at the moment of death, because it means sacrificing life. Taking from patristic thought, we can also detect some similarity between baptistery and a grave. As a consequence, the colour of liturgical vestment during the funeral should be white, because it refers to the white robe from the sacrament of baptism. In the conclusion we are given the juxtaposition of biblical texts, which are identical, and which appear during the funeral, baptism and confirmation.

10

Pogrzeb i grób w tradycjach o patriarchach zawartych w Księdze Rodzaju. Stan badań

67%

Basiuk M.

Poznańskie Studia Teologiczne

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2019

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issue 34

29-40

EN

In the sanctuary dedicated to the patriarchs in Hebron, according to tradition, there are graves of Abraham, Isaac and Jacob and their wives, Sarah, Rebekah and Leah. The roots of this tradition go back to the Book of Genesis, however, today there are some people who call into question the credibility of this message. On the grounds of analysis of the text describing the circumstances of Jacob’s death, some state that actually his grave has a diff erent location. Others, in turn, will point out that the story of Abraham purchasing a fi eld with the cave of Machpelah for the grave of Sarah (cf. Gen 23) is a very late tradition, which was attached to the pre-existing text. Therefore, in this article, we will analyze existing studies referring to the issue of the patriarchs’ death and its accom-panying events (funeral, mourning, grave) in order to check how they discuss it and to what extent they approach this practice globally.

11

Prawne, kulturowe i etyczne aspekty eksponowania szczątków ludzkich w muzeach

67%

Kalka P.

Pomorania Antiqua

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2023

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vol. Tom XXXII

7–38

EN

The issue of exhibiting human remains in museums is increasingly becoming the subject of considerations on the legal, ethical and practical side of this matter. Museums where human remains are most often exhibited are archaeological and ethnographic museums, as well as museums of medicine and anatomy. From a legal point of view, different countries around the world have different regulations regarding the status of human remains. Despite the differences, the regulations most often protect the subjectivity of human corpses, and their deliberate desecration or profanation is subject to legal sanctions. Also in the museology specialist community, the question is raised more and more often whether displaying human remains at exhibitions is a proper practice. This applies to both remains obtained as a result of archaeological excavations and ethnographic research. In many countries (USA, Canada, Australia, Great Britain, Sweden, etc.), legal regulations are being developed obliging museum institutions storing remains to repatriate them to representatives of indigenous peoples living in given countries (e.g. Native Americans, Indigenous inhabitants of Australia, Sámi people, etc.). The situation is slightly different when it comes to exhibiting human remains obtained from prehistoric sites, which are difficult to identify with a specific contemporary people or tribe. But also in these cases, decisions are sometimes made to resign from the exhibition, and even reburial. It seems that the institutional practice of museums is evolving towards limiting or even completely abandoning the display of human remains in favour of presenting a digital copy, i.e. a representation of the data of the remains, either in the form of photogrammetric photos, a digital scan, or a three-dimensional hologram. Regardless of the approach to this difficult issue, the most important task faced by the community of both researchers who obtain human remains as a result of their work, and museum specialists, is to find such forms of expression and presentation of the obtained remains that the exhibitions prepared are in line with the principles of ethics and respect for the dignity of death.

12

Prawo do grobu jako problem kulturowy i prawny

67%

Sobczak J., Gołda-Sobczak M.

Zeszyty Naukowe KUL

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2018

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vol. 61

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issue 1

197-219

EN

Although the problem of death has long been bothering theologians, philosophers, psychologists, sociologists, anthropologists and culture experts, ultimately the regulation of areas related to the end of human life belongs to lawyers. They have to answer the questions when the human life ends and when the complex legal problems related to the protection of the deceased’s personal rights are solved. Although the family of the deceased is not in the possession of the deceased’s body, first and foremost the family own the right to decide on the deceased’s burial. This can of course cause conflicts. The right to the grave is personal and property. It is regulated by the Act of Law of January 31, 1959 about cemeteries and burial of deceased individuals. Of course, the funeral involves financial issues that do not constitute inheritance debt. In practice, serious difficulties may give rise to the will of the deceased as to the place or method of burial. Controversies can sometimes be aroused by the inscriptions on the tombstones, which involves the right to perform the worship of the deceased. The right to be buried by the immediate family of the deceased is a personal subjective right. The issue of exhumation is also important.

PL

Jakkolwiek problem śmierci nurtuje od dawna teologów, filozofów, psychologów, socjologów, antropologów, kulturoznawców, to jednak w ostatecznym rozrachunku regulacja obszarów związanych z zakończeniem życia ludzkiego należy do prawników. Oni muszą odpowiedzieć na pytanie, kiedy następuje kres życia człowieka oraz rozwiązanie skomplikowanych problemów prawnych, związanych z ochroną dóbr osobistych zmarłego. Wprawdzie rodzina zmarłego nie dysponuje jego zwłokami, to jednak jej w pierwszym rzędzie przysługuje prawo do decydowania o pochówku zmarłego. Może to oczywiście wywoływać konflikty. Prawo do grobu ma charakter osobisty i majątkowy. Reguluje je ustawa o cmentarzach i chowaniu zmarłych. Z pogrzebem wiążą się oczywiście kwestie natury finansowej, które nie stanowią długu spadkowego. W praktyce poważne trudności może nastręczać spełnienie woli zmarłego, co do miejsca, bądź sposobu pochówku. Kontrowersje mogą niekiedy budzić napisy na nagrobkach, z czym wiąże się prawo do wykonywania kultu zmarłego. Prawo do pochowania przysługujące najbliższej rodziny osoby zmarłej jest osobistym prawem podmiotowym. Istotna jest także kwestia ekshumacji.

13

Nieznane groby średniowiecznych duchownych z kolegiaty pw. św. św. Piotra i Pawła w Kruszwicy

59%

Dąbrowska E.

Studia Źródłoznawcze. Commentationes

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2016

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vol. 54

PL

Zarys treści: Autorka omawia obiekty datowane na XII w., odnalezione w grobach w kościele kolegiackim w Kruszwicy: kielich z pateną, fragmenty taśmy jedwabnej z wyhaftowanym napisem, i jedwabną, haftowaną stułę. Zabytki te wskazują, że pogrzebane z nimi osoby zajmowały wysoką pozycję w hierarchii kościelnej. Zdaniem autorki pochówki tych osób potwierdzają opinię, zgodnie z którą Kruszwica była w pierwszej połowie XII w. siedzibą biskupią, a omawiany kościół miejscem pochówków prałatów.Abstract: The author discusses objects dated as twelfth-century and discovered in tombs in the collegiate church in Kruszwica: a chalice with a paten, fragments of a silk fabric with an embroidered inscription, and an embroidered silk stole. The monuments in question indicate that the persons buried together with them occupied a high position in the Church hierarchy. In the opinion of the author these burials confirm a view maintaining that in the first half of the twelfth century Kruszwica was the seat of a bishopric and the discussed church – the burial site of prelates.

EN

In 1960–1961 excavations were conducted in the interior of the collegiate church of St. Peter and St. Paul in Kruszwica as part of studies conducted by the Management for Research on the Beginnings of the Polish State. The research was supervised by Ewa Springer, M.A. Among 326 tombs explored in the interior of the building two, containing coffins, were opened but, unfortunately, had been previously tampered with and partly raided. One of the tombs (no. 24/II) contained a silver chalice with a paten and fragments of silk tape with an embroidered inscription, while the other (no. 70/VII) – an embroidered stole. The form of the chalice and the paten, the shape of the letters of the embroidered inscription, and the embroidery on the stole showing clergymen carrying two-horned mitres make it possible to date the Kruszwica monuments as twelfth-century. Their presence in tombs located in the Kruszwica collegiate church would indicate the high status within the Church hierarchy of the men buried there. Regrettably, both tombs were robbed of part of their outfitting and thus it is impossible to exclude that originally they also contained pastorals and rings.In view of the scarcity of the preserved sources with diverse and enigmatic contents it is difficult to recreate the history of the church of St. Peter in Kruszwica as well as that of the Kruszwica bishopric. Undoubtedly, in the first half of the twelfth century Kruszwica was the seat of bishops and the church of St. Peter was the burial site of the local prelates.

14

Pamięć o epidemii cholery z 1893 roku we wsi Bagnówka pod Białymstokiem

43%

Ostaszewski M.

Studia Podlaskie

|

2015

|

vol. 23

EN

The text describes the results of the research on local memories connected with 1893 cholera epidemic in Bagnówka village near Bialystok. Due to insufficient amount of preserved written sources, data from questionnaires and interviews with the oldest inhabitants were very important. The collected information allowed to reconstruct the outbreak of the epidemic. The memories of residents’ generations preserved a description of the time of illness, its course and end. We know about local methods of treatment, death rate and types of funerals and burial places. There was also some information about the reasons for the illness’s appearance and signals about the existence of local taboo connected with the plaque. Remembering places important for the local community who is not always aware of them is very important. The areas with the graves of people who died of cholera epidemic in the 19th century are irretrievably destroyed by new investments and extending residential zones. Discovering history of such places is an attempt at protecting them against destruction.

RU

Текст представляет результаты исследований локальной памяти, касающейся әпидемии холеры в 1893 г. и мест, связанных с ней, в деревне Багнувка около Белостока. Поскольку сохранилось малое количество письменных источников, крайне важной была информация из анкет и интервью, которые проводились с самыми пожилыми жителями деревни. Собранные данные позволили открыть ход развития әпидемии. В памяти поколений сохранилось описание времени холеры, ее течение и конец. Мы знаем о локальных методах лечения болезни, смертности жителей и способах похорон, а также местах захоронения. Появились сведения о причине возникновения болезни и сигналы о существовании местного табу, связанного с инфекцией. Существенной является память о местах важных для местного общества, которое не всегда знает о том, чем они являются. Местность, на которой находятся захоронения лиц, умерших во время әпидемии холеры в XIX в., безвозвратно уничтожается новыми инвестициями и увеличением жилых территорий. Открытие истории әтих околиц является пробой сохранить их от уничтожения.

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Pamięć o epidemii cholery z 1893 roku we wsi Bagnówka pod Białymstokiem