Ancient Civilizations from Scythia to Siberia

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ISSN / EISSN : 0929-077X / 1570-0577
Published by: Brill Academic Publishers (10.1163)
Total articles ≅ 488
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Vitalii S. Sinika, Nikolai P. Telnov, Sergei D. Lysenko
Ancient Civilizations from Scythia to Siberia, Volume 27, pp 111-153;

Materials obtained during investigation of Scythian burial-mound 7 in the “Vodovod” group in 2017 near the village of Glinoye in the Slobozia District on the east bank of the Lower Dniester are published here for the first time. The burial-mound contained five burials – four in pits and one in a catacomb. The burials in pits had been deposited at the turn of the 4th century BC and the catacomb burial dated from the first third of the 3rd century BC. The graves belonged to ordinary members of the community but contained a fairly distinctive range of grave goods. It was made up of weapons (arrowheads and an axe) and horse harness (a bit and a cheek-piece), vessels (a wooden dish, hand-moulded pot and a hand-moulded bowl), tools (knives, awls, a needle, spindle whorls and an abrasive tool) and jewellery (rings, a metal bracelet, beads, pendants made of shell, oolitic limestone and canine teeth of dogs). In addition tassel-holders, a bronze mirror and a flint strike-a-light were found. A bronze ring from burial 7/2 reflects La Tène influence and the hand-moulded cup from burial 7/4 reflects Thracian influence on the material culture of the Scythians in the North-West Pontic region. In general the funerary rite and range of grave goods demonstrate the transformation of Scythian culture during the second half of the 4th and first half of the 3rd century BC.
Alla V. Buiskikh, Maria V. Novichenkova
Ancient Civilizations from Scythia to Siberia, Volume 27, pp 11-67;

This article treats the southern part of Pontic Olbia, where in the 2nd and 3rd centuries AD internal fortifications were erected. The arrangement of the buildings there has been investigated and the lay-out of the structures excavated over the last forty years has been analysed. Individual finds have been examined and also the extent to which they correspond to the main elements in the material culture of Roman military camps within the European limes, particularly those within the Danubian provinces closest to Olbia. The conclusion has been drawn to the effect that the southern part of Olbia in the 2nd century AD and the first half of the 3rd was indeed a citadel, which housed a contingent of auxiliary troops and which could with every justification be compared to an auxiliary fort.
Roman V. Stoyanov
Ancient Civilizations from Scythia to Siberia, Volume 27, pp 1-10;

The article discusses one of the variants of the image of the tendril goddess (Rankenfrau) with the mask of a satyr recorded in depictions on plates found in Chersonesos Taurica, in the funerary complex within the Kul-Oba burial-mound and also in a burial-mound near the village of Ivanovskaya (Fig. 1–3). Examination of the context for each of the finds and also their comparison allows the assumption that they were all used to decorate apparel – the head-dress of a priestess. The image of the goddess depicted on these plates can be traced back to the iconographic type of the Potnia Theron. The combination of images of the winged goddess and a satyr mask in a single item is probably linked with the cult of Artemis Orphia.
Svyatoslav V. Smirnov, Eugenii V. Zakharov
Ancient Civilizations from Scythia to Siberia, Volume 27, pp 68-110;

The present paper publishes the collection of Seleukid coins from the Numismatic Department of the State Historical Museum (Moscow). It contains 118 items of several Seleukid rulers ranging from Seleukos I to posthumous issues of Phillip I.
Frantz Grenet, Michele Minardi
Ancient Civilizations from Scythia to Siberia, Volume 27, pp 154-173;

This paper presents new and decisive evidence relative to the identification of one of the colossal depictions of deities discovered by the Karakalpak-Australian Expedition (KAE) at Akchakhan-kala with the Avestan yazata Sraosha. Besides the therianthropic Sraošāvarez, the explicit Zoroastrian symbol that decorates the tunic of this god, new iconographic details are seen. One is the sraošō.caranā, which is a whip, “the instrument of Srōsh”, held in the hands of one of these “bird-priests” instead of the customary barsom. The symbols are presented and discussed in their historical context.
Heinrich Härke
Ancient Civilizations from Scythia to Siberia, Volume 26, pp 413-424;

The Anglo-Saxon immigration of the 5th-6th centuries AD led to a dual contact situation in the British Isles: with the native inhabitants of the settlement areas in south-eastern England (internal contact zone), and with the Celtic polities outside the Anglo-Saxon areas (external contact zone). In the internal contact zone, social and ethnogenetic processes resulted in a complete acculturation of the natives by the 9th century. By contrast, the external contact zone between Anglo-Saxon and Celtic polities resulted in a cultural and linguistic split right across the British Isles up to the 7th century, and arguably well beyond. The cultural boundary between these two domains became permeable in the 7th century as a consequence of Anglo-Saxon Christianization which created a northern communication zone characterized by a distinct art style (Insular Art). In the early medieval British Isles, contact resulting from migration did not lead to cultural exchange for about two centuries, and it took profound ideological and social changes to establish a basis for communication.
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