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Journal articles on the topic 'Funeral archeology'
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1
Lacombe, Aline, and Anselme Cormier. "Lits funéraires à décor d’os ouvragé." Revue archéologique de Narbonnaise 53, no. 1 (2020): 87–98. http://dx.doi.org/10.3406/ran.2020.2002.
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The unheard discovery of elements of funeral beds decorated with carved bone, in the northern necropolis of Aix-en-Provence, has extended the spectrum of funeral practices related to the cremation that are there recognized, and thereby to repel the use of funerary beds in Provence until the end of the first century – begenning of the second century AD.
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GHEORGHIU, Laura. "Funerary rite and ritual in the province of Scythia Minor. General characteristics." STUDIA ANTIQUA ET ARCHAEOLOGICA 28, no. 2 (2022): 426–39. http://dx.doi.org/10.47743/saa-2022-28-2-11.
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The author makes an analysis of the funerary archeology in the province of Scythia Minor, in terms of the typology of the tombs, the position and orientation of the skeletons and the funerary inventory. In order to extract some general characteristics related to the funeral rite and ritual, was compiled a database that includes 1357 tombs from 19 necropolises.
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Nazarov, Nazarii. "INDO-EUROPEAN POETICS AND ARCHEOLOGY." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 31 (2022): 43–50. http://dx.doi.org/10.17721/1728-2659.2022.31.09.
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The article attempts to correlate the features of the funeral rite of a number of archaeological cultures that are now associated with ancient IndoEuropeans (Mariupol, Yamna, Catacomb, Middle Stog, Usatovo), and poetic clichés and mythological microtexts reconstructed for Common IndoEuropean period (Indo-European poetics). As a result of such a comparison, the semantics of certain elements of the funeral rite can be interpreted more fully, and the people of archaeological cultures are more reliably identified as locutors of Indo-European dialects. First, the list of poetic formulas from ancient Indo-European traditions, already known in the scientific literature, was compiled. Then this list was systematically classified into thematic groups: formulas related to the solar cult, the cult of glory, the cult of the horse etc. Paradigmatic connections (positive / negative semantics) were found within each of the groups of formulas. Finally, a correlation was made between individual formulas and the main mythological motifs of Indo-Europeans (like twin myth, snake-slaying, first human being). Thus, semantic combinations of motives, which are quite easy to compare, were derived. These motives and their sequences were analyzed in terms of their embodiment in the artifacts, i.e., in the ritual sign system of the funeral rite. It was found that the combination of human bodies, animals and objects of funeral rite of a number of archaeological cultures has a direct correlate in the identified Indo-European poetic formulas: paired burials may reflect the motif of twins, the presence of stone axes may correlate with the motif of snake fighting, non-obvious combinations of dog / horse / bull remnants in burials reflect the closeness of images of these animals in the poetic traditions of Indo-Europeans, connected to the cult of twins (two dogs / horses / bulls in Latvian and Ossetian folklore).
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Tataurov, Ph S., and K. O. Sopova. "The Funeral Rite of the Russians of the Omsk Irtysh Region on a Boundary of the Epochs (1870s – 1920s) and Pottery as an Element of Its Structure." Vestnik NSU. Series: History and Philology 22, no. 3 (March 6, 2023): 125–39. http://dx.doi.org/10.25205/1818-7919-2023-22-3-125-139.
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Purpose. The main elements of the structure of the funeral rite of the late 19th – early 20th centuries are analyzed based on the materials of the necropolis Yevgashino IV. That necropolis date to 1870–1920 by archaeology materials. The purpose of the study is to identify the main elements of the structure of the Russian funeral rite in the Omsk Irtysh region.Results. The place and features of the burials, the funerary clothing were analyzed in the course of the study. A systematic analysis of the collection of funerary pottery was also carried out. The collection of funerary pottery includes 79 archaeologically intact vessels. Various types of funeral pottery were determined by the method of V. F. Gening. There is also an analysis of the cult copper plastics, such as pectoral crosses, copper diptych. The collection of crosses obtained on the site reflects the process of transition from the “Old Believers” forms of cult casting to stamped products of generally low quality which is an important chronological marker.Conclusion. The results of the research will allow make a chronological scale of Russian funeral rite in the second half of the 19th – early 20th centuries from the time of the arrival of Russians in the region to the present.
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Manzura, Igor. "Snared by the Funeral Pyre…" Stratum plus. Archaeology and Cultural Anthropology, no. 2 (April 30, 2022): 15–17. http://dx.doi.org/10.55086/sp2221517.
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Balabanova, Mariya, Valeriy Klepikov, and Evgeniy Pererva. "Funeral Rite and Morphology of a Buried Man from Kurgan of Tau Cemetery (Western Kazakhstan)." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 2 (December 2021): 24–42. http://dx.doi.org/10.15688/nav.jvolsu.2021.2.2.
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Introduction. The paper presents results of the funeral rite and material culture study of the Sauromat time Tau cemetery located on the territory of Western Kazakhstan, and also provides anthropological analysis of the skull discovered there. Methods and materials. An interdisciplinary approach was applied in the course of the study with inclusion of typological, analog and cross-dating methods regarding the funeral rite and material culture examination, methods for studying craniometrical and cranioscopic signs, as well as methods of skull pathology evaluation. The source of the study material as well as the male skull discovery site is burial 1 of kurgan 1 of Tau cemetery. Discussion and results. The funeral rite and clothing inventory data confirms that the burial belongs to Sauromat archaeological culture and, within the chronological framework, could be dated back late 6th – early 5th centuries BC. Furthermore, the funeral rite and weaponry features, including a quiver set with a short sword, attribute this burial to this epoch. Historical and archaeological source analysis suggests that there must have been a cult of the Hand in the Sauromat-Sarmatian society; consequently, the separate interment of the right hand in the examined burial reveals its military trophy origin. The male skull possesses Caucasian features with a weakened horizontal facial profile. The morphological features of the skull from the Tau cemetery have analogies in the synchronous population of Western Kazakhstan, Southern Urals and Lower Volga regions. The skull pathology analysis showed the presence of periodontitis, intravital trauma to the frontal bone, as well as some acute sinusitis signs.
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Panchenko, Konstantin I. "Christian burials with vessels in Moscow State: to the status of the issue." Rossiiskaia arkheologiia, no. 4 (December 2021): 179–90. http://dx.doi.org/10.31857/s086960630009956-0.
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The article considers Christian burials with vessels of the late 14th – mid-17th centuries. During this period, burial vessels became an important part of the funeral rite of Muscovy. The volume of material sufficient for statistical processing made it possible to reveal the most characteristic features of the funeral ritual with a vessel in the grave. The following signs were selected for study: areas where such burials occur, persons who were buried this way the locations in which a vessel was placed in the grave. Archaeological evidence has confirmed the emergence of this burial tradition primarily in Moscow and the surrounding area. This burial rite was more common in monasteries and elite necropolises. Vessel was not a required object. They are more often found in male burials than in female ones. The results of the study indicate that in performing the funeral ritual people tried to adhere to a certain single tradition while clear canonical rules were lacking. Thus, it was the priest conducting the ceremony who decided whom with and where to place a vessel in the grave.
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Ivanov, Vladimir, Evgeny Ruslanov, and Anton Protsenko. "Ishkulovsky II Burial Mounds, a 13th – 14th Centuries Monument of the Mongolian Nomads in the Southern Urals." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 2 (December 2022): 243–58. http://dx.doi.org/10.15688/nav.jvolsu.2022.2.14.
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Introduction. The Mongol conquest of the Eastern European steppes implies the presence of the conquerors themselves in the occupied territories which should be reflected in the archaeological monuments. The Ishkulovsky II burial mound is one of these monuments consisting of stone kurgans with a diameter of 3–5 m and a height of 0.15–0.2 m left by the nomads of the Golden Horde time from the territory of the Ulus of Jochi. The purpose of the article is to publish the materials of the necropolis and the authors’ attempt to identify the burials of the Mongols themselves for whom one of the main signs of funeral rites, among others, was the northern body orientation of the buried individuals. In the context of the article, the fact of Islamization of the Mongols under the influence of the Kipchaks is of considerable importance, which was reflected in the material of Kurgan 5, as well as in the burial mounds 6, 7, 8, 10, 11, 12 where funeral things were not found. These burials can be considered Muslim with high certainty, if body orientation of the buried individuals is a western or north-western. Methods. The article uses the method of analogies and cross-dating to study the funeral rite and the material culture. The source of the study is 13 burials studied during the excavations of the 12 stone burial mounds of the Ishkulovsky II burial mound. Discussion and results. According to the funeral rite and clothing inventory, the burial mound was left by a mixed population of nomads, some of whom are associated with the Kipchaks, the other finds analogies among the burials of the Mongols. Thus, the dating of the necropolis fits into a narrow chronological period from the end of the 13th to the 14th century. A kind of confessional dualism can be observed in the rite in which both paganism and Islam were equally “legitimate” even within separate tribal divisions.
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Ciută, Marius-Mihai, and Radu Ota. "A Figurative Roman Period Monument Recently Recorded into the Collection of the National Union Museum Alba Iulia. Considerations Regarding its Significance." Ephemeris Napocensis 31 (February 10, 2022): 151–64. http://dx.doi.org/10.33993/ephnap.2021.31.151.
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The scope of this scientific endeavour is the analysis of the Roman funeral monument, recently recovered by the judicial bodies from a certain individual from Alba Iulia. Upon the presentation of the method of recovery of the monument, the authors refer to an unfortunate implications’ phenomenon for the cultural heritage, which is occurring in Alba Iulia, where under lies the largest urban concentration within the former Roman province, namely Dacia. We are referring to the urban centre Apulum where, each year, numerous vestiges come to light, because of archaeological exploitations. Unfortunately, in numerous courtyards of the inhabitants, there still are Roman monuments which should belong into a museum. It would not be unproductive for the competent institutions to identify, inventory and take the required steps to bring and enter them into the museum related circuit. The idea is to prevent the trend of owning Roman monuments from Alba Iulia, which was also observed amid highly educated families. The topic is a funeral limestone document, kept in a fragmented state, in the shape of a truncated pyramid, which has a relief sculpture in the image of the hero Hercules. From the iconographic standpoint is part of the Farnese type, depicting the hero upon the completion of one of his twelve deeds, the killing of the lion from Nemeea. Within his cult also arose the funeral element, depicted by numerous sculptural monuments. According to the mythology, upon taming Cerberus, the famous dog of Hades, the lord of the Inferno, the hero becomes a role model for every mortal. By such” deed” Hercules defeated Death, and the deed turned out to be an example which perpetuated into the conscience of the people. Thereafter, after this special action he was entered among the deities. The iconographic analysis found that the stonemason failed to accurately represent part of the anatomical features of the character (lack of gender, bent legs, poor representation of the hair and beard), the monument remaining unfinished (the sculptural relief is not finished on the left side). Moreover, there are interventions after the Roman era, probably from the Middle Ages or the modern age, when a channelling was engraved around the head that would mark a halo of the Christian Saints, and within the pubic area a clumsy incision which could render a vulva. The images of Hercules on the Roman funerary monuments are numerous throughout the entire Empire, as well as into the North Danube Province. But on this type of sepulchral monument – pyramidal crowning or in the shape of a truncated pyramid – this representation of the hero is unique within the Province of Dacia. In general, such crowning is found in Dacia Superior and Porolissensis, originating into the North-East of Italy, better said, Aquileea city, wherefrom it spread in Pannonia, Noricum, Dalmatia, Moesia Superior and Germania Superior.
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Kot, Małgorzata, Grzegorz Czajka, Elżbieta Jaskulska, Marcin Szeliga, Bartosz Kontny, Adrian Marciszak, Michał Mazur, and Michał Wojenka. "Sepulchral use of caves in Lusatian culture: Evidence from the Sąspówka Valley in the Polish Jura." Archeologické rozhledy 73, no. 2 (November 2, 2021): 200–227. http://dx.doi.org/10.35686/ar.2021.7.
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Funeral and ritual practices in cave sites during the Late Bronze Age and Early Iron Age have been recognised in multiple sites south of the Carpathians. This paper presents the first evidence for the funeral and ritual use of cave sites with such chronology north of the Carpathians. Unburned human remains dated to Ha B and Ha C/D have been identified in two cave sites (Zbójecka Cave and Bramka Rockshelter) located 500 m apart, in the Polish Jura. Additionally, a pottery deposit dated to Ha B2-C has been found in a third cave (Ciasna Cave) situated near the aforementioned sites. The paper analyses these finds in the context of the local Lusatian culture settlement and the already recognised traces of Lusatian cave site use in the studied karstic region. The results give ground to search for more evidence of ritual cave use in the Late Bronze Age and Early Iron Age.
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Sokolova, A. D. "“Death discarded”: desemantization of death and new understanding of a man in the early USSR." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 1(56) (March 21, 2022): 235–43. http://dx.doi.org/10.20874/2071-0437-2022-56-1-20.
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In this article we explore the evolving concept of death and dying in the Soviet political project. The discur-sive practices of the new state in the field of death and body disposal have been analyzed based on materials from journalism, fiction, memoirs and diaries, archival data and other sources on the history of the early USSR (1920–1930). It has been shown how the concept of creation of a new world and a new Soviet man, the founda-tions of which were laid in the materialist Marxist approach, transformed the deep understanding of human nature. Discarding the metaphysical interpretation of the immortal nature of man, the Bolshevik ideology destroyed the established principles of understanding of human mortality, without offering anything new in exchange. Thus, the traditional logic of the practice of dealing with death, which worked as an effective adaptive mechanism for reas-sembling society in the face of natural loss of its members (A. van Gennep, R. Hertz, Davies D.), was violated. In a situation of confusion caused by the loss of the usual semantics of death and funeral practices, the ideologues of the new government made a number of attempts to build new mechanisms of adaptation. One of them was the project of a new civil funeral ritual, reflected in the journalism of the 1920s, although it did not receive widespread distribution. Another practice was the construction of symbolic immortality through the concept of “life in the me-mory of descendants” reflected both in the literature of socialist realism and in real practices. However, the con-cept of “living in the memory of descendants” was relevant only for few members of the new society, who could be referred to as “Soviet heroes”. It was an elite political practice that could hardly act as a reassembly mechanism for the entire society. In this situation, ordinary deaths and funerals were thrown to the periphery, having lost the ideological and practical attention of the state.
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Kozyr, Iryna, Kyrylo Panchenko, and Oleksandr Chornyi. "Funeral rite in the mound of Scythian time near Vasyne." Sprawozdania Archeologiczne 75, no. 1 (December 12, 2023): 335–56. http://dx.doi.org/10.23858/sa/75.2023.1.3170.
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The article is devoted to an analysis of the funeral rite from the mound near the village of Vasyne in Kirovohrad region. The site is located on the border of the Dnipro right-bank forest-steppe and steppe. The main Scythian burial was deposited in a wooden chamber on the ancient ground surface. A complex wooden burial structure of oak timbers constructed over it was partially burnt, but was well preserved. The remains of artefacts found in the burial site, including fragments of ancient amphoras, among them plump-throated Chios, thin-walled antique black-figured kylix, fragments of ceramic vessels, and animal bones. Undoubtedly, the most interesting find was a stone anthropomorphic stele of grey granite. The complex dates to the first quarter of the 5th century BC.
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Malashev, Vladimir, and Vladimir Maslov. "Kurgan-Cemeteries of Central and Eastern Regions of North Caucasus 3rd Century BC – Early 2nd Century AD (Monuments Chegem-Manaskent Type)." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 2 (December 2021): 81–132. http://dx.doi.org/10.15688/nav.jvolsu.2021.2.5.
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The article is devoted to analysis of materials from kurgan-cemeteries of the foothill zone of Central and Eastern North Caucasus regions (from Kabardino-Balkaria to Caspian Dagestan) dating back to the 3rd century BC – early (first half) 2nd century AD. These sites were earlier referred to as the Chegem-Manaskent type. Main diagnostic features of these sites are similar traditions of the funeral rite and the ceramic complex. The formation of the Chegem-Manaskent cultural monuments includes the material culture, determined by traditions of the North Caucasian sedentary population, and the funeral rite based on customs of the nomadic population of the North Caucasian steppes of the early Sarmatian period. The original territory of Chegem-Manaskent culture of monuments formation was the area from the Kabardino-Balkarian Republic to the western part of the Chechen Republic. The kurgan cemeteries of the Caspian Dagestan were the result of the migration of Chegem-Manaskent culture carriers in this direction. The cultural traditions of the population formed a specific basis of the early Alanian culture of the North Caucasus (2nd–4th AD); their genetic connection is witnessed by similar funeral rite (burial in type I catacombs) and in the ceramic complex. So, the monuments of the Chegem-Manasket type underlie the formation of the monuments of the Podkumok-Khumara type, with which they are connected by the use of a catacomb burial rite with the repeated use of chamber for new graves and a ceramic complex. In addition, the ceramic complex of monuments of the circle of the Andreiauli settlement largely goes back to the ceramic tradition of antiquities Chegem-Manasket circle, complicated by the morphological influences of the tradition of Caucasian Albania including the use of the transformed catacomb burial rite with multiple use of chamber graves and the ceramic complex.
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Mukhametshin, Dzhamil G. "Style and Shape of Bolgar-Tatar Sepulchral Monuments: unity and uniqueness." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 4, no. 46 (December 22, 2023): 21–36. http://dx.doi.org/10.24852/pa2023.4.46.21.36.
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The installing of sepulchral monuments is not an obligatory element of funeral culture in Islam. However, this phenomenon is widespread among the Tatar people. The tradition, which appeared in ancient times, still exists today. This article discusses the types of sepulchral structures and monuments. A large part of the paper is dedicated to the Bolgar-Tatar gravestones of the 13th– first third of the 20th century in Arabic script. Based on the analysis of the shape, ornament, and stylistic features of writing, a group of epitaphs is distinguished, united by certain parameters and a common area for the 13th–14th, 15th–16th, 17th–18th centuries. For the monuments of the 19th –20th centuries, the gravestone features are associated with the masters of stone carving. Further study of these monuments, including sepulchral structures – mausoleums, on the one hand, and the structure of the text, the language of epitaphs, on the other, will make it possible to identify the peculiarities of the funeral rite external side of certain regions, where Tatar people live.
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Mascarenhas, Jorge, Lurdes Belgas, Elisabete Vinhas, and Fernando G. Branco. "The Narrow Mausolea at Conchada Cemetery as Part of Portuguese and European Architectural Heritage." Heritage 5, no. 3 (July 26, 2022): 1852–64. http://dx.doi.org/10.3390/heritage5030096.
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Over millennia, death was the origin of great funerary constructions that have come down to us. These constructions aimed at ensuring eternity and perpetuating memory. Funeral art thus appears not in the service of death, but in the service of memory. In the modern age, funerary constructions do not have the dimensions and grandeur they did in ancient times, but there are still constructions with relevant architectural interest, built to perpetuate the memory of important families. In Conchada Cemetery, located in Coimbra, Portugal, a vast and diverse funeral heritage exists. Possessing various architectural styles, almost all built with limestone from the region, the narrow mausoleums stand out from this heritage. This work presents a study carried out on the architecture and construction of two types of narrow mausoleums, existing in the Conchada Cemetery, both of the Neo-Gothic style: one with an entrance from the front, and another from the back. As it is not possible to present the photographs of the burial vaults, since it would represent an intrusive approach to the families, the authors have resorted to representing them through Indian ink and watercolor illustrations.
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Казанцева, О. А. "CREMATION IN THE FUNERARY RITE OF THE KUDASHEVSKIY I BURIAL GROUND (3rd-5th CENTURIES)." Краткие сообщения Института археологии (КСИА), no. 266 (October 4, 2022): 308–20. http://dx.doi.org/10.25681/iaras.0130-2620.266.308-320.
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Впервые рассматриваются кремации Кудашевского I могильника эпохи Великого переселения народов в Среднем Прикамье. В погребальном обряде населения, оставившего курганно-грунтовый памятник, фиксируется ингумация. Аргументом для интерпретации таких могил является наличие жертвенного комплекса - элемента обряда финно-угров. Другой формой погребального обряда, выявленного на памятнике, является кремация, исследованию которой и посвящена статья. Применение методов наблюдения и статистического анализа кремаций позволяет отметить, что находки кремаций в виде кальцинированных костей и углей разнообразны по размеру, форме и концентрации; локализуются в погребениях, засыпи могил, предположительно в ритуальных ямах, между погребений на территории могильника. На памятнике фиксируется погребальная традиция с кремациями на стороне и отмечены ритуальные практики (поминальные тризны), в которых определенную роль играли животные. Смешение погребальных традиций - ингумации и кремации - связано с процессом взаимодействия местного и пришлого населения. Cremations in the Kudashevskiy I cemetery in the Middle Kama region that dates to the Migration period are reviewed for the first time. In the funeral rite of the population that left behind the burial ground inhumation is recorded. The interpretation of such graves is supported by presence of a sacrifice complex, which is a ritual element of Finno-Ugric population. Another form of the funerary rite practiced by the population that buried their dead at this site and which is described in the paper is cremation. Based on the observation method and statistical analysis, a number of issues can be highlighted. The remains of cremations in the form of calcined bones and charcoal are diverse in size, shape and concentration; they are localized in the graves, grave infills, ritual pits, and between the graves in the cemetery. The archaeological site records a funerary rite with cremations on a pyre arranged aside and marks ritual practices (funeral feasts) in which animals played certain role. The mingling of burial traditions: inhumation and cremation is associated with interaction between the local and alien populations.
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Kudinova, M. A. "Northern Wei Tombs in the Vicinity of Guyuan, Ningxia Hui Autonomous Region, China." Vestnik NSU. Series: History and Philology 22, no. 5 (May 8, 2023): 95–104. http://dx.doi.org/10.25205/1818-7919-2023-22-5-95-104.
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Purpose of this article is to characterize the tombs of the Northern Wei period discovered in the vicinity of Guyuan City, analyze the specifics of the funeral rite of these complexes and define the factors that influenced its formation.Results. The possibility of studying the funeral rite of the Northern Wei period in Guyuan is limited by the small number of known complexes, the fragmentary nature of the materials that have reached our days due to tombs looting, and the lack of scientific publications on some complexes. The tombs known to date are not numerous (only seven tombs have been discovered so far), but varied in design features and the composition of the grave goods, which is explained by the chronological distance and differences in the ethnic and cultural identity and the social status of the tomb occupants. The earliest tombs near Shiwacun Village in Xinji Township show similarities to the tombs of the period of the Sixteen Barbarian States. The burials of ordinary Xianbei who moved to the Guyuan region after its conquest by the Northern Wei testify to the preservation of their own traditions and the insignificant influence of Chinese (Han) culture on their funerary practices.Conclusion. The funeral rite of the Northern Wei tombs in Guyuan, on the one hand, inherits the burials of the Sixteen Barbarian States era, on the other hand, serves as the basis for the funeral rite evolution of the subsequent periods of the Western Wei and Northern Zhou.
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Christol, Michel, Cécile Jung, Valérie Bel, and Marilyne Bovagne. "Nouvelles inscriptions funéraires retrouvées à Lattes. La fouille préventive de Castelle et Fromigue : l’apport des inscriptions mises au jour." Revue archéologique de Narbonnaise 53, no. 1 (2020): 267–78. http://dx.doi.org/10.3406/ran.2020.2012.
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Two funeral complexes, along a path, nearby Lattes, each one providing an inscription. One of them is complete. It dates back to the first quarter of the 1st century A. D. It introduces a character, of peregrine status, whose family is of local origin. The dimensions of the epigraphic support reveal his high social status. These documents draw attention to the rural environment of the port area.
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Ondrkál, Filip. "The Nitrica I: Funeral deposit of proto-Lusatian warrior from Western Slovakia." Acta Archaeologica Academiae Scientiarum Hungaricae 73, no. 2 (October 27, 2022): 127–42. http://dx.doi.org/10.1556/072.2022.00011.
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Abstract The genesis of Lusatian culture is not sufficiently understood due to the demanding nature of its funeral ideology, which suddenly makes the highest social group invisible in the eyes of archaeologists. The elite proto-Lusatian burial of Nitrica I (Bz C2/D – ca. 1350–1300 BC) points to a persisting warrior-chief component of the Middle Bronze Age origin, which survived here from the previous period and probably contributed to the spread of Lusatian-style pottery. It reveals the diachronic acculturation of ending Tumulus facies, which has retained the habits of depositing votive wealth in graves, while the community of the Urnfield facies have decided (or been forced) to drastically reduce the importance and investment in funeral deposits. Typologically, this is the richest burial of Lusatian cultural zone with a significant continental importance, and offers an excellent case for the integration of multidisciplinary approaches in chronology, sociology, cultural development, and others. Selection of the location of the central burial and its position in the landscape was not accidental, and later began to function as a ritual centre/territorial marker with a high occurrence of metal hoards – which raises several implications in social archaeology and points to a sophisticated spiritual thinking of the Lusatian communities.
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Alexandrov, Stefan, and Piotr Włodarczak. "Early Bronze Age Pamukli bair barrow near Malomirovo and the problem of east-oriented barrow graves in Upper Thrace." Sprawozdania Archeologiczne 75, no. 1 (December 12, 2023): 213–45. http://dx.doi.org/10.23858/sa/75.2023.1.3558.
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In 2021, excavations of a barrow were conducted on the Pamukli Bair hill in Malomirovo, Elhovo municipality, Upper Thrace, Bulgaria. These excavations yielded a remarkable discovery – a sequence of graves dating back to the late fourth and third millennium BC. Notably, these findings prominently featured elements of the early Pit-Grave culture, also known as the Yamna culture. However, the commencement of this burial sequence was marked by graves that diverged from the norms of the Yamna culture. These early graves contained individuals interred in a crouched position, with their heads oriented towards the east. Unlike the prevalent use of ochre in the Yamna culture, this type of funeral ritual exhibited a limited presence of ochre. Comparable central graves of this kind have also been documented in other barrows throughout the Middle Tundzha region and various parts of Upper Thrace, particularly in the “Maritsa-Iztok” area. These burials can be dated to the end of the fourth millennium BC and display similarities to both local funeral traditions (Ezero A1) and graves analogous to the Cernavodă/Nizhna Mikhailivka traditions. The horizon of barrow necropolises featuring these distinctive burials is clearly discernible within the Upper Thrace region and seamlessly connects to the horizon of the early Pit-Grave culture.
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Grib, Vladimir. "“I Made Knowledge Development My Mission...” (In Memory of Shvetsov Mikhail Lvovich)." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 1 (June 2022): 299–305. http://dx.doi.org/10.15688/nav.jvolsu.2022.1.17.
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The article is dedicated to the memory of M.L. Shvetsov, a Donetsk archaeologist, expert in the field of the funeral rite of the Khazar Khaganate peoples and the late nomads. It provides biographical data and describes the main stages of his formation as a scientist. The relevance of the results of M.L. Shvetsovs field explorations and his significant contribution to the study of the early medieval history of Eastern Europe is noted.
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Salova, Yulia, Darya Petrova, Elena Ponomarenko, and Vitaly Kondrashin. "Pyre Fuel for the Cremations of the Middle of the First Millennium AD in the Middle Volga Region." Stratum plus. Archaeology and Cultural Anthropology, no. 4 (August 30, 2021): 109–23. http://dx.doi.org/10.55086/sp214109123.
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The paper presents results of charcoal and macrofossil analysis of the cremation burial grounds of the Imenkovo culture that occupied the Middle Volga region in 400—650 CE. We analyzed assemblages from four necropolises: Bogorodski, Maklasheevka 4, Komarovka and a burial ground from Zhigulevsk 2 site. Charred remains were recorded at the bottom of burials, among cremated bones or in the in-fill of graves and mortuary vessels. The assemblages contained charcoal, caryopses and stems of millet and cereals, seeds and stems of grasses and weeds, and shoots of thorny shrubs. The size of the charcoal pieces did not exceed 3 cm, being much smaller in most burials. The species composition of charcoal from cremations indicates that all locally-available woody taxa were used for the funeral pyre, instead of choosing certain types of trees for ritual purposes. Thus, the composition of the cremation fuel reflected the vegetation composition of the encasing landscape. Dominant charred taxa in the Imenkovo cremations were Tilia and Betula (linden and birch), the typical components of the “slash-and-burn landscape” of the Middle Volga region during this period. Despite the fact that all the burial grounds were located at the higher grounds in the landscape, the presence of riverine taxa — Alnus, Salix, and Ulmus (willow, alder and elm) and abundance of charred herbaceous remains in the charcoal spectra points at floodplains or mouths of gullies as a probable location of cremation platforms. An important detail of the funeral rite, revealed by the research, is placing unhulled millet, soaked and germinated before cremation, into the funeral pyre.
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Sirotin, Sergey. "Kurgan 5 of the Necropolis “Ivanovskie I Kurgany” in the Southern Urals: Chronology of Complexes." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 1 (June 2022): 21–51. http://dx.doi.org/10.15688/nav.jvolsu.2022.1.2.
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The paper studies burial complexes of the kurgan 5 of the burial ground “Ivanovskie I kurgany” (“The Ivanovskiy 1st Kurgans”) located in the Southern Urals. The burial ground is located in the Trans-Ural regions of Bashkiria and is a part of the early nomads’ famous monuments in the Southern Urals. The kurgan necropolises located in steppe and forest-steppe zones of the Trans-Urals differ from those described in certain features of the funeral rite and clothing complexes. Researchers have repeatedly paid attention to the specifics of the monuments range in this region. A combination of various funeral rite features, diversity of funerary structures both in burial ground as a whole and in individual kurgans is the particular characteristic of the kurgan mounds of the 5th–4th centuries BC in the Trans-Ural regions. The trait is considered a sign of a transitional period. The necropolis “Ivanovskie I kurgany” can be included in the scope of such transitional period monuments. In total, 11 kurgans were recorded in the burial ground. Some of them were built in the Bronze Age (2nd millennium BC), but most were constructed by early nomads in the late Sauromatic and early Sarmatian stage. Kurgan 5, which can be attributed to the category of large ones, contained burial 4 at the heart of its structure. A wooden structure was erected over the central burial but it completely burned down when performing ritual actions in ancient times. Three more burials were identified on the kurgan periphery: a rich and varied inventory was found in the burials, moulded and pottery ceramic vessels, weapons elements (bronze arrowheads, iron dagger, iron spearhead), elements of horse equipment. Bronze mirrors, beads, and jewelry were found in women’s burials. The inventory has analogies both in the South Ural complexes and in the burials of the Middle Don. A certain part of the items dates back to a large period of 5th – 3rd centuries BC, however, a separate category of items that allow to specify the dating of the kurgan within the second half of the 4th – the turn of the 4th – 3rd centuries BC. In this regard, the burials from kurgan 5 can be interpreted as supporting complexes of the early nomads of the Southern Urals of the Early Prokhorov period. Association of the studied data with the nomads groups, carriers of cultural traditions of the Filippovska’s circle monuments, is an important aspect of the published materials.
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Kasparov, Armen R. "Funeral Practice of the Sapalli Culture in the Reflection of Vedic Texts." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 3, no. 45 (September 30, 2023): 109–17. http://dx.doi.org/10.24852/pa2023.3.45.109.117.
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Northern Bactria in the Bronze Age became the arena of complex processes of interaction between the local population and the world of the Eurasian steppes. During this period, the early urban agricultural Sapalli culture, where the contacts of the two traditions were reflected not only in material but also in spiritual culture, developed and functioned on the territory of the south of modern Uzbekistan. Based on the results of studies of the burial grounds of Bustan VI–VII, the first-time attempt to verify the funeral rite with the written sources of the ancient Indo-Aryans and Indo-Iranians was made in the present work. The chosen approach made it possible to solve simultaneously several problems: to clarify the path of advancement of the Indo-Aryan tribes to India; trace one of the ideological foundations of the formation of the Bactrian civilization; illustrate the impact on the local environment of the steppe ethnos represented by the Andronovo population, identified with the Indo-Aryans. The results of the realized work allow us to speak about the significant presence of the Aryan tradition in Sapalli society and the emergence of new forms of funeral rituals. The changed mythological and ritual statements in cosmogonic representations have established as their main constant the maintenance of universal balance and order, carried out through a system of sacrifices, the highest of which at the final stage of life was a person.
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Lytvynenko, Roman. "Meat Parting Food in the Funeral Rite of the Dnipro-Prut Babyne Culture." Arheologia, no. 2 (June 17, 2023): 22–29. http://dx.doi.org/10.15407/arheologia2023.02.022.
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In the funeral rites of many archaeological cultures of the Bronze Age of Eastern Europe, it was practiced to accompany the deceased with the afterlife food, in particular meat, which is documented on the basis of animal bones in graves. This practice had taken place among pastoralists who left behind the sites of the Babyne Cultural circle. Among three Babyne’s cultures, only one — the Dnipro-Prut culture (DPBC) — lacks research on funerary meat food, which is not only an element of the burial ritual, but also serves as an important criterion for the cultural attribution of burials. The purpose of this paper is to describe and evaluate the informative potential of parting meat food of the DPBC. The operational arsenal of research includes methods of statistics, correlation, planigraphy and cartography. As a result of the study, it became clear that all three local variants of the DPBC (Dnipro-Dnister, Dnipro-Buh and Dnister-Prut) are characterised by a similar list of varieties of meat food (remains of ribs, vertebrae, tailbone, and legs of domestic animals, mostly sheep and bulls (fig. 1; 2). Along with this similarity, there were certain differences in the specific gravity and placement of the mentioned varieties of meat food in each local variant of the DPBC. Moreover, there were variations in the specific gravity and placement in the grave of the food in each local variant of the DPBC (tab. 1—4). The given facts, on the one hand, confirm the correctness of the selection of the DPBС itself in the structure of the Babyne cultural circle, as well as the selection of local variants in the structure of the DPBC, and on the other hand, demonstrate its difference from two other Babyne cultures — Dnipro-Don and Volga-Don — whose burial rite was characterised by completely different sets of bones of domestic animals (fig. 3). In addition, the meat food in the burials, in combination with other data, demonstrates the heredity between successive cultures of the Middle—Late Bronze Age, in our case Catacomb — Babyne — Zrubna cultures.
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Hyrchała, Anna. "Igranie z ogniem – rytuały pogrzebowe kultury strzyżowskiej na przykładzie wybranych pochowków z cmentarzyska w Rogalinie." Przegląd Archeologiczny 69 (September 3, 2021): 63–83. http://dx.doi.org/10.23858/pa69.2021.1857.
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The text presents newly discovered graves of Strzyżów culture from the Early Bronze Age, located at a cemetery in Rogalin, Poland. The funeral rites of Strzyżów culture are multifaceted. Most of the dead were placed in graves in supine position, equipped with vessels, tools, and ornaments – and then buried. This text, however, discusses burial rites involving the use of fire both in open burial pits and after burial, as well as subsequent practices of opening and disturbing graves. Analysis was supplemented by results of radiocarbon dating.
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Hyrchała, Anna. "Igranie z ogniem – rytuały pogrzebowe kultury strzyżowskiej na przykładzie wybranych pochowków z cmentarzyska w Rogalinie." Przegląd Archeologiczny 69 (September 3, 2021): 63–83. http://dx.doi.org/10.23858/pa69.2021.1857.
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The text presents newly discovered graves of Strzyżów culture from the Early Bronze Age, located at a cemetery in Rogalin, Poland. The funeral rites of Strzyżów culture are multifaceted. Most of the dead were placed in graves in supine position, equipped with vessels, tools, and ornaments – and then buried. This text, however, discusses burial rites involving the use of fire both in open burial pits and after burial, as well as subsequent practices of opening and disturbing graves. Analysis was supplemented by results of radiocarbon dating.
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Danilov, Pavel S., and Yuri A. Zeleneev. "Historical Necropolises of Tsarevokokshaysk According to Archaeological Data." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 4, no. 38 (December 20, 2021): 129–36. http://dx.doi.org/10.24852/pa2021.4.38.129.136.
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The article considers such type of archaeological monuments of Tsarevokokshaysk as historical necropolises. On the territory of the city, the Voskresenski, Entry into Jerusalem, Tikhvin and Troitski historical necropolises have been archaeologically studied. These archaeological sites cover the period from the foundation of the Tsarev town on Kokshaga River to the beginning of the 20th century and they are the burial place of both residents of the town and the surrounding villages. Brief information about historical necropolises, their localization, dating, a brief description of the main features of monuments, funeral rites and inventory are presented.
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Druzhinina, Inga, Olga Druzhinina, Alexandra Golyeva, and Victor Chkhaidze. "APPLICATION OF MICROBIOMORPHIC AND TOTAL PHOSPHORUS ANALYSES TO THE ARCHAEOLOGICAL STUDY OF THE SREDNY ZELENCHUK TEMPLE, NIZHNY ARKHYZ HILLFORT." Nizhnevolzhskiy Arheologicheskiy Vestnik 23, no. 1 (April 9, 2024): 157–73. http://dx.doi.org/10.15688/10.15688/nav.jvolsu.2024.1.8.
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The article presents the results of the first geoarchaeological study of the materials of Christian burials identified in the interior of the Middle Zelenchuk temple of the 10th century in the Nizhne-Arkhyz ancient settlement (Republic of Karachay-Cherkessia). The results of microbiomorphic (phytolith) and total phosphorus content analyses allowed us to reveal previously unknown features of the funeral rites of the multicultural and multi-ethnic Christian population of one of the largest cities of the North Caucasus in the Middle Ages. The differences in funerary practices between the 11th and 13th centuries became evident when studying even a small group of funerary complexes in which people of the same social group – representatives of the social elite of Western Alania – were buried. The geoarchaeological study showed an abundance of plant and animal organic matter in the burials. The complex analysis of archaeological materials and data obtained during the microbiomorphic study allowed us to conclude that members of the urban Christian community had several burial traditions: in stone boxes (tombs), in wooden frames, and a mixed ritual when a wooden structure was placed in a stone box. The presence of wooden bark particles in the burials seems to be related not so much to the material from which the burial structures were made as to the presence in the graves of bark or bast objects (bast caskets or boxes, birch bark amulets, toys, etc.). The tradition known from pagan Alanian burials of placing the head of the deceased on a “stone cushion” (more typical for male burials) was preserved in early Christian burials. In one of the four women’s graves studied, the analysis showed the presence of a “hay pillow.” Probably, before the burial, a ritual of washing the deceased was performed, as evidenced by the presence of diatoms and sponge spicules in the samples.
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Seregin, N. N., A. A. Tishkin, S. S. Matrenin, and T. S. Parshikova. "Unusual burial of an adolescent with military equipment from the Rouran time necropolis of Choburak-I (Northern Altai)." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 1(56) (March 21, 2022): 122–33. http://dx.doi.org/10.20874/2071-0437-2022-56-1-10.
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In this article we introduce into scientific discourse and provide diverse interpretation of the extraordinary burial of a young man of 13–15 years old, investigated during the excavation of the necropolis of the Bulan-Koby Archaeological Culture within the Choburak-I funeral and memorial complex. This site is located on the right bank of the Katun River, 3.6 km south from the Elanda Village in the Chemal District, Altai Republic. The unique nature of this object (mound no. 29a) is determined by the presence of a full-fledged “male” inventory with the deceased, including long-range weapons (bow and arrows with iron tips) and close combat (knife in a scabbard), items of equipment (belt buckles, distributors, fasteners), whip with a bone handle. In addition, a bone comb was disco-vered in the grave, which is traditionally an attribute of grave goods in female burials of the Altai population of the Xianby-Rouran period. At the same time, there was no riding horse in the burial, which was a mandatory attribute of funeral practice for full-fledged members of society. A comparative study of different categories of weapons, equipment, tools and household utensils, as well as comparison of the obtained results with radiocarbon dates, made it possible to establish the chronology of the published complex within the second half of the 4th — first half of the 5th c. AD. In the context of the funeral rite of adult population who used the Choburak-I burial ground, the grave of an adolescent from mound no. 29a belongs to the Dyalyan tradition, whose representatives were the elite of the society of cattle breeders in the Northern Altai during the Rouran period. The analysis of the obtained materials testifies to the special (“transitional”) individual status of the deceased person in the nomadic society of the Bulan-Koby Culture in the middle of the 1st mil. AD. Probably, the specificity of the deceased's life position was determined, on the one hand, by reaching a certain age and belonging to a fairly wealthy family, and by limi-tations in physical development recorded in the course of anthropological research, on the other hand.
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Chirkova, Alina. "“Deviant” Burials of the Early Nomads in the Southern Urals (Second Half of 6th – 4th Centuries BC)." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 1 (June 2023): 71–84. http://dx.doi.org/10.15688/nav.jvolsu.2023.1.5.
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Burials that are different in a number of ways from the traditional funeral rite for any society under consideration are typically referred to as “deviant”, “non-standard”, “extraordinary” or “atypical”. The article discusses ‘deviant’ burials of the Early nomads in the Southern Urals during the second half of the 6th and 4th centuries BC. This paper has two purposes: the first is to study these burials by analyzing their context and the second goal is to identify and interpret the reasons of their construction. The features of the “non-standard” funeral rite of the nomads have been distinguished by contextual analysis. The main result of the study is the identification of the main types of “deviant” burials found in the burial sites of the Early nomads, the appearance of which could have been influenced by many reasons related both to the system of beliefs and worldviews of the society under consideration, as well as by personal circumstances of life or death. Possible reasons for building “deviant” burials could have been the following: special social status of the buried individual, fear of the dead in the community, various rituals associated with human sacrifices or burials of “strangers’. It is also possible that the “deviant” burials could be associated with some external factors that led to refusal of the community to bury the dead using traditional practices and normative rites., it is necessary use a number of additional sources for further comprehensive study in order to identify the reasons for designing the “deviant” burials.
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Kazarnizki, Alexey Aleksandrovich, and Nathalia V. Panasyuk. "Craniology and archeology of the east manych catacomb culture - perspectives of the analysis of the consistency of signs." RUDN Journal of World History 10, no. 3 (December 15, 2018): 250–60. http://dx.doi.org/10.22363/2312-8127-2018-10-3-250-260.
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This thesis demonstrates results of a comparison of new published craniological data of the East Manych catacomb culture population (Middle Bronze Age, North-Western Caspian region), of the funeral rites and the artifacts’ assortments in the burials of this culture and the types of decoration of incense burners - the special ceramic vessel. At least the more frequent appearance of incense burners in burials of individuals with an artificial deformation of the head (both men and women) is detected. Any other combinations of craniological and archaeological features are doubtful. The comparison of incense burners’s decoration and attributes funeral rite demonstrates the correlation of point type of décor and more frequent use of bronze knives and piercers.
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Zhukov, Roman Vladimirovich. "Pokrovsky and srubna culture traditions of the late Bronze Age in the Samara Volga (ideological positions)." Samara Journal of Science 7, no. 1 (March 1, 2018): 130–33. http://dx.doi.org/10.17816/snv201871201.
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In archeology, there are several approaches to assessing the monuments of the Pokrovsky and the logs of the final stage of the middle - the beginning of the Late Bronze Age, in the Middle Volga Region. The paper presents the results of these studies in archaeology on this topic: Pokrovsky and srubna culture funerary traditions of the late Bronze Age of the Samara Region (world-view positions). As the title suggests the paper is devoted to the problem of differences and ideological justification of funerary traditions of the pokrovsky and srubna culture of the Samara Region. The main objective of the paper is to provide theoretical understanding of the concept of chronology and description of the funerary traditions of cultures. The work consists of an introductory part (historiography), the main part (description of the burial of the Pokrovskaya and srubna culture) and conclusions (ideological substantiation of their funeral traditions). It also presents prospects for further research in this area. At the end of the paper the author analyzes burials of both cultures and the ideological justification of the funerary traditions. The paper has practical significance.
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Dremov, Igor, and Evgeniy Kruglov. "Iron Cones in the Burials of Ulus Jochi: Aspects of Ethnocultural Identification." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 2 (December 2021): 149–68. http://dx.doi.org/10.15688/nav.jvolsu.2021.2.7.
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Cone-shaped objects, rolled from iron and bronze sheets, are found in the Golden Horde burials of the late 13th – early 15th centuries. The authors collected information on more than 100 burials with iron and bronze cones located in the territory of Ulus Jochi. This article is examines material from 78 iron cone burials. Specific features of the topographic location of these complexes, use of stones in rituals, construction of log cabins around graves is similar to archaeological and ethnographic monuments of Central Asia associated with ethnic Mongols. As a rule, human remains buried in graves are oriented north or northeast with their heads, which is also a feature of the Mongol funeral rite. Accompaniment of the burial with whole or stuffed horses remains in the complexes with cones is not common, but these features are also known in Mongolian cemeteries in Central Asia. The placement of a sheep tibia at the head of the buried occasionally in vertical position is considered a main ethnic feature of the Mongol culture. In general, the sample of the Ulus Jochi burials, united by the iron cones presence in the burial inventory, is characterized by an increased concentration of rather specific ritual signs typical of the Mongols of Central Asia. This allows us to conclude that the considered monuments belong to the same ethnocultural group of population. Moreover, the available anthropological data testify to the Central Asian (Mongolian) origin of the representatives of this group of nomads of Ulus Jochi Burials with iron cones. The authors observe manifestations of pagan shamanic and Buddhist rituals judging by the dominant features of funeral rituals left by the bearers of Mongolian ethnic and cultural traditions.
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GHEORGHIU, Laura. "Peculiarities of the Funeral Treatment Applied to Children in the Province of Scythia Minor." STUDIA ANTIQUA ET ARCHAEOLOGICA 29, no. 1 (2023): 153–77. http://dx.doi.org/10.47743/saa-2023-29-1-9.
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The article represents a contribution to the funerary archeology of the province of Scythia, outlining the picture related to the funerary practices addressed to children. It is emphasized that the burial rituals, most of the time, were different from those applied to adults in terms of the space within the necropolises, the position, the orientation, or the burial inventory.
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Jarosz, Paweł, Mirosław Mazurek, and Anita Szczepanek. "The funeral rite of the Mierzanowice Culture in the Vistula and San river basins – graves from Rozbórz, Przeworsk district." Sprawozdania Archeologiczne 74, no. 1 (December 21, 2022): 459–84. http://dx.doi.org/10.23858/sa/74.2022.1.3055.
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The article describes a small cemetery of the Mierzanowice culture discovered at site 42 in Rozbórz, Przeworsk district, Podkarpackie Voivodship. The necropolis analysed is an example of the diversity of funeral rituals in the area between the Vistula and San rivers in the early Bronze Age. The analysis of the graves’ inventories enabled them to be connected with at least two phases of the cemetery’s utilisation. They can be synchronized with the early (features 668, 1891, 1978, 3141) and classical or late (1834, 2003, 2005) phases of the Mierzanowice culture. The strontium isotopes analyses performed on two individuals indicate that they spent their childhood in the area of the Rzeszów Foothills.
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Pavlova, Anzhelika N. "A costume in the funeral rituals of the Mari people." Finno-Ugric World 12, no. 4 (December 25, 2020): 423–29. http://dx.doi.org/10.15507/2076-2577.012.2020.04.423-429.
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Introduction. Burial rites, which are a traditional object of research in archeology and ethnography, are one of most stable elements of ethnic culture. The costume and its individual elements took an important place in the funeral and memorial rites. The study of these rituals can reveal new aspects of the spiritual culture of the Mari people. Materials and Methods. The work is based on the comparison of archaeological and ethnographic materials, culturogical approach, methods of semantic, cultural and anthropological research. Results and Discussion. The reference of funeral and memorial rites to the passage rites determined the use of the elements of a wedding dress, including fur clothes and jewelry. The belt that served as a storage was an important part of the burial costume, as well as the sacrificial and ritual complexes of the ancient Mari tribes. Conclusion. Application of a culturological approach to the research of the funeral rituals of the Mari people allowed to conclude that the costume substituted the deceased, served as the embodiment of a generic body that went back to the totem. The funeral costume, like the wedding one, assumed the use of ancient symbolic codes. The belt that completed the symbolic human body was an important burial costume. The belt served as a defense in the ancient Mari sacrificial ritual complexes, enhancing their association with the world tree.
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Tkachev, A. A., and Al Al Tkachev. "The burials of the kurgan 2 of the Menovnoe VII burial ground (Eastern Kazakhstan)." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4(63) (December 15, 2023): 134–48. http://dx.doi.org/10.20874/2071-0437-2023-63-4-10.
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Emerged in the beginning of the 2nd millennium AD, the nomadic confederation of the Kipchaks up until the beginning of the 13th c. dominated the Eurasian steppes, which became known from the 11th c. as Desht-i Qipchaq or Kipchak steppe. The oecumene occupied by the Kipchak tribes covered, according to the experts, vast areas from the Irtysh River to Ural Mountains, but there is no consensus amongst researchers as to where the formation of the Kipchak traditions, which were part of the Ki-mek Khanate, was taking place. Kipchak sites of the 11th–12th cc. in the steppe zone are very few, but they are considered, as a rule, in the context of the transformation of the earlier traditions of the Oghuz, whereas the medieval burials of the Mongolian period, studied in the steppe zone of Kazakhstan, are considered apriori as Kipchak’s. The materials obtained during the study of the Menovnoe VII burial ground reveal peculiar features, both in the elements of the funeral rites, as well as in specific com-ponents of the material culture, allowing one to consider this site as a funerary monument built by a group of the early Kipchak population who lived in the pre-Mongol period in the territory of Eastern Kazakhstan. The burial ground of Menovnoe VII is lo-cated 1.5 km east-southeast of the village of Menovnoe of the Tavrichesky District of the Vostochno-Kazakhstanskaya Oblast. Within the burial platform, 24 mortuary structures have been recorded: 5 Early Medieval kurgans and 19 stone heaps of the Late Middle Ages period. The article concerns the kurgan 2, which had a diameter of 8 m at a height of 0.25 m. The mound was spanning over an oval fence measuring 7.1×6.5 m. Two pits were examined within the fence: one, located in the centre, con-tained a paired burial of a man and a woman; the second, located by the south wall of the fence, contained a paired burial of horses. The deceased were accompanied by a broadsword, iron arrowheads, an iron cauldron, bone buckles, iron knives, and remains of a saddle. The specifics of the funeral rites and the analysis of the material obtained during the study make is possible attributing the burial of the kurgan 2 of the Menovnoe VII burial ground to the Kipchak cultural tradition developing within the final stage of the early Turkic era, which allows it to be dated to the 11th — beginning of the 12th c. CE.
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Kontorlis, Nikolaos. "Neue Interpretation des Fragments 46a K. von Euripides’Alexandros." Archiv für Papyrusforschung und verwandte Gebiete 69, no. 2 (December 1, 2023): 257–80. http://dx.doi.org/10.1515/apf-2023-0015.
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Abstract The present study deals with Euripides Alexandros, fr. 46a K. Detailed analysis suggests that it does not come from the first scenes of the play and contain a conversation with Priam about the significance of the upcoming funeral games, but from the Cassandra scene: col. 1 is part of the seer’s speech to Hecabe; col. 2 has traces of the last section of the Epeisodion. It is argued that Cassandra’s prophetic appearance does not take place during the altar scene, but before the murderous attack on Paris.
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Kashirskaya, Natalia, Tatiana Khomutova, Kamilla Dushchanova, Flavio Fornasier, and Denis Kovalev. "Reconstruction of Original Content of the Kurgan Funeral Vessels Based on Microbial and Enzymatic Parameters." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 1 (June 2023): 36–50. http://dx.doi.org/10.15688/nav.jvolsu.2023.1.3.
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The original content of ritual vessels from the burials of the two kurgan cemeteries was reconstructed using the multisubstrate testing system of microbial respiration and enzymatic activity of the soil from the pots. For this purpose, a laboratory model experiment was conducted and the decomposition of protein, lipid and polysaccharide organic materials was studied. Basing on the results of the model experiment, most indicative enzymes produced by soil microbial community under decomposition of each type of organic materials were found. They were nonanoate esterase, alkaline phosphatase, acid phosphatase, and leucine-aminopeptidase. The results of the assessment of enzymatic activity made it possible to reconstruct the original contents of burial vessels from two burial mounds “Beysuzhek-35” (Bronze Age) and “Spokoynyy” (Bronze Age and Early Iron Age). We found that most of the pots contained plant food. Animal proteins and fats were in three out of nine pots. One pot was empty or had water in it. In the male burials of the Yamnaya culture, ritual food in pots was more nutritious and included animal fats and proteins, while in the female burial in pots there was a plant starch and protein food. Multisubstrate testing of the respiratory responses of the soil microbial community and determination of the activities of the enzymes nonanoate esterase, alkaline phosphatase, acid phosphatase, and leucine-aminopeptidase are promising approaches to study the type of ritual food in the pots from ancient burials.
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Wojenka, Michał, Bartosz Kontny, Marzena Przybyła, Anita Szczepanek, Elżbieta Jaskulska, Zdzislaw Belka, Rafał Fetner, et al. "Cave funeral practices during the Roman and Migration Periods in the Cracow Upland, southern Poland." Journal of Archaeological Science: Reports 52 (December 2023): 104250. http://dx.doi.org/10.1016/j.jasrep.2023.104250.
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Разуваев, Ю. Д. "IN-GROUND CEMETERY OF THE SCYTHIAN PERIOD NEAR THE VILLAGE OF KSIZOVO IN THE UPPER DON REGION (NEW DATA)." Краткие сообщения Института археологии (КСИА), no. 264 (December 3, 2021): 127–47. http://dx.doi.org/10.25681/iaras.0130-2620.264.127-147.
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Комплекс памятников конца V - III в. до н. э., расположенный на р. Дон у с. Ксизово в Задонском районе Липецкой обл., включает городище, селище и грунтовый могильник. В результате радиоуглеродного датирования и анализа вещевых находок к названным столетиям отнесено пять захоронений, ранее соотносимых с гуннским временем. В итоге стало известно 17 погребений скифской эпохи, включая два парных. В них по обряду ингумации и в сопровождении довольно скудного инвентаря (стрелы, браслеты, серьги, бусы, пряслица) были захоронены 9 мужчин, 9 женщин и ребенок. Данные бескурганные комплексы дают представление о погребальных традициях оседлого населения донской лесостепи. The studied group of sites dating to the end of 5 - 3 cc. BC is located on the Don river near the village of Ksizovo in the Zadonsk district, Lipetsk region. The group includes a fortified settlement, an unfortified settlement and an in-ground cemetery. The radiocarbon dating and analysis of the found artifacts refer the five graves earlier dated to the Hun period to the above-mentioned centuries. Today the number of the Scythian graves totals 17, including two double burials. Nine males, nine females and one child were buried in these graves performed according to the inhumation funerary rite with rather scarce funeral offerings (arrowheads, bracelets, pendants, beads, spindle whorls). These burial sites without kurgans give an insight into funerary traditions of the sedentary population inhabiting the Don forest-steppe belt.
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Ivanov, Vladimir A., Anton S. Protsenko, and Evgeny V. Ruslanov. "Burials with Signs of the Muslim Rite Among the Nomads of the Golden Horde." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 4, no. 38 (December 20, 2021): 94–107. http://dx.doi.org/10.24852/pa2021.4.38.94.107.
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The article presents the typological characteristics of the nomadic burials of the Golden Horde, interpreted as Muslim. The burial grounds located in the depths of the Steppe at a distance from the urban centers of the Golden Horde were taken as a source base. This approach allows the authors to consider the genesis and evolution of the Islamic funeral rite among nomads without taking into account the influence of urban Islam on this process or through the prism of its minimal impact. On the example of the Linevsky burial mound in the Southern Cis-Urals, it is shown that the signs of the Islamic rite, characteristic of urban and suburban burial grounds, are present among the nomads, but mainly in the form of separate reminiscences.
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Baigunakov, Dosbol S., and Gulmira E. Sabdenova. "Muslim Tombstones of Kamak (Turkestan Region) as a Historical and Archaeological Source." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 4, no. 38 (December 20, 2021): 167–78. http://dx.doi.org/10.24852/pa2021.4.38.167.178.
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In 2013, an archaeological and ethnographic expedition of the Scientific Research Institute of Culture LLP explored the southern regions of Kazakhstan. The main priority was given to field research on the issues of archaeology, ethnography, culture and art of nomads. In the village of Karnak, Turkestan Region, unique tombstones were discovered, which are an integral component of the moral foundations of Muslim culture. Karnak necropolis is located in the northern part of the village of the same name and covers more than 3 hectares of area, the main part of which is occupied by modern memorial complexes of the 20th century. The researchers' interest was aroused by a part of the Karnak cemetery, where monuments of funerary and cult architecture of the late Middle Ages and modern times were located. The novelty of this study is associated with an attempt to clarify a number of provisions in the study of the funeral and cult architecture of South Kazakhstan. Many people believe that traditional burial and cult architecture has survived only in the western regions of the republic. Nevertheless, the Karnak memorial complex studied for the first time and the materials contained in it prove that an attempt to reconstruct the history of the tombstones, identify its origins, the factors that caused the formation of various attributes are still far from being solved. The study of burial and cult architecture in the context of Muslim archaeology makes it possible to solve a number of issues in the humanities dedicated to the memorial complex and folk craft, including the stone-cutting art of the southern regions of Kazakhstan.
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Demina, Alisa. "Funeral Meal in Scythian Burial Rite (Case Study of Northern Azov Region, 5th—4th Centuries BC)." Arheologia, no. 2 (June 17, 2023): 30–45. http://dx.doi.org/10.15407/arheologia2023.02.030.
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In the article the author investigates the Scythian funerary practices in the Northern Azov region, focusing on the role of food offerings and animal sacrifice. In the study the relationship between food remains in personal burial spaces and communal feasting at the burial mound surface are highlighted.
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Romaniszyn, Jan, Jakub Niebieszczański, Mateusz Cwaliński, Vitalii Rud, Ihor Kochkin, and Przemysław Makarowicz. "Rediscovering a Middle Bronze Age cemetery – the barrow necropolis in Pidhoroddya, Western Ukraine." Sprawozdania Archeologiczne 75, no. 1 (December 12, 2023): 283–98. http://dx.doi.org/10.23858/sa/75.2023.1.2873.
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The following article presents the archaeological revaluation of the Middle Bronze Age Komarów culture cemetery of Pidhorodia in Western Ukraine in the Pre-Carpathian region. By examining scarce archival information from the pre-Second World War period, the Polish-Ukrainian research team brought to light evidence of a vast cemetery complex in Pidhorodia, consisting of 39 barrows. The applied combination of archaeological survey, drilling, and magnetometric prospection revealed aspects of the spatial arrangement of the Komarów culture necropolis, as well as details of the funeral architecture, which allowed to associate the burial mounds with the known canon of Komarów culture rites. This study presents the results of the archive query, followed by non-invasive survey, and their potential for revaluating the present state of knowledge regarding this barrow cemetery.
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Palao Vicente, Juan José. "CIL II, 865: una inscripción singular para un insólito monumento funerario en territorio vetón." SPAL. Revista de Prehistoria y Arqueología de la Universidad de Sevilla 1, no. 31 (2022): 345–73. http://dx.doi.org/10.12795/spal.2022.i31.13.
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Este trabajo analiza de forma pormenorizada CIL II, 865, una inscripción cuyo origen ha situado la tradición epigráfica en Irueña (Fuenteguinaldo, Salamanca). Esta adscripción ha servido de base para la atribución a ese mismo yacimiento de otros epígrafes que carecen de contexto arqueológico, una teoría que cuestiona este trabajo. Pero el interés principal de esta pieza se encuentra en sus características formales, que permiten identificarla como un friso epigráfico asociado a un monumento funerario, dos elementos ausentes hasta la fecha en esta parte del territorio vetón.
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Korolyova, S. Yu, M. A. Brukhanova, and O. A. Kolegova. "Censing in the funeral and memorial rites (vernacular religiosity of the Russian-Komi-Permyak borderland)." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 2(61) (June 15, 2023): 167–79. http://dx.doi.org/10.20874/2071-0437-2023-61-2-14.
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Church censing ritual — fumigation with incense or its substitutes — is widespread in folk culture. It plays a particularly important role in funeral and memorial rites, where the fumigation is usually carried out in order to ritually purify people, space and objects that have been in contact with the deceased. However, the significance of this ritual is not equal in different local ethnical traditions: in some communities, it is simply recommended, while in others it is of a prime importance. The accessibility of this ritual action for people also varies. In some traditions, only religious specialists (the priest and his assistants) can perform this ritual, in other traditions, anyone can do it. The article is concerned with vernacular forms of censing. The culture of Yurlians — Russians living in a different ethnic (Komi-Permyak) environment, and the culture of the northern (Kochevsky) Komi-Permyaks neighboring them, are among the traditions with a developed mythological semantics of censing. The main research data are materials collected during the fieldwork carried out in 2013–2017 and 2022 in the Northern Prikamye, in the Rus-sian-Komi-Permyak borderland. The study is based on the structural and functional analysis of the rituals. It has been revealed that the locations of censing in the structure of traditional funeral and memorial rites partially coin-cides with church prescriptions, however, vernacular fumigation with incense is of more intense character; around it, a kind of “mythology of censing” develops, and dialectal ritual terminology is formed. Сensing fulfills not only typi-cal cleansing and apotropaic functions, but it also acts as a way of mediation between the living and the dead — it “wakes up” the souls, invites them to a ritual meal, guarantees the availability of food, etc. Special folklore formulas addressed to beings-intermediaries between the living and the dead (angels, wind, etc.) provide the realization of this function. Individualized versions may arise from the ritual, which adapts to the new life realities.
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Huguet, Céline, Ariane Aujaleu, Gaëlle Granier, and Carine Cenzon-Salvayre. "Voie, nécropole, agriculture et gestion des eaux." Revue archéologique de Narbonnaise 53, no. 1 (2020): 31–86. http://dx.doi.org/10.3406/ran.2020.2001.
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The exploration of north-east fields of the city of Aix-en-Provence due to wideranging works at the hospital, brought to light a whole area from the urban periphery of the antic city. The researches provided an opportunity to excavate, for the first time, the road leading to the north of the territory. It borders, by the east, agricultural lands in which a lot of water control devices take turns. They aim for collect groundwater for irrigation or are intended for canalize irregular but powerful flows caused by violent rainstorms. The road borders also a burial area which was assumed for a while. It echoes the funeral unit excavated on its other side, in the 1950’ s. The information collected help to shed light on the topography and the territory’s occupation methods of this area between the middle of the Ist century and the beginning of the IIIrd century.
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Pastor, Sonia Carbonell. "Techniques for the Documentation, Registration and Analyses of Rock-Cut Tombs." Studies in Digital Heritage 4, no. 1 (June 30, 2020): 32–50. http://dx.doi.org/10.14434/sdh.v4i1.30463.
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The Archeology of Death, a line emerged within the processualist theoretical position, meant great advances in issues related to the study of the funeral ancient practices, mainly through anthropological studies. However, we do not always have deposits or primary contexts, usually we find the graves looted, pillaged or modified since ancient times. In this sense, this work intends to constitute a methodological example of approach to the knowledge of the funerary sphere of a society through the application of new technologies for those cases in which we do not have any type of information referred to both the biological subjects and the grave goods that accompanied them. The study case chosen is the necropolis of Cala Morell (Ciutadella), a set of several hypogea or artificial caves with different structural characteristics that seem to be framed in the middle of the first millennium BCE but whose exact chronology we cannot determine with accuracy due to the constant plundering and reuses to which the necropolis was exposed. The goals of our research try to determine if there are socioeconomic differences within the same necropolis, if we can talk about a certain structural pattern and if the results obtained can be extrapolated to the rest of the Menorcan necropolis. The technical methodology used in this research consists in developing a quality graphic documentation using photogrammetric models, the management of a database that includes the structural characteristics of each one of the funeral units treated and, finally, the statistical analysis to infer spatial or socioeconomic issues.