Klaipėdos universitetas

This article analyses symbolic horse burial rites in the East Lithuanian Barrow Culture of the tenth–eleventh centuries. Single imitative inhumations and cremations are the dominant forms of horse cenotaphs. A variety of group imitative burial forms also was practiced. Funerary rites for symbolic and actual horses were coexistent, and no chronological or spatial differences between them are observed. Grave goods in burials of symbolic horses indicate lower status. Imitative burials of horses were carried out by those who had no resources for the sacrifice of the animal itself as a grave good. The social implications of horse burials or symbolic burials gained substantiality along with growing military activity and social stratification.

The article studies the tactics of Slavic mounted units in the army of Belisarius during the Gothic war in Italy. The texts of Procopius of Caesarea show that the Slavs and the Ants during the Gothic war were part of the Hunnic detachment and were mounted archers, like the Huns who conducted battle at distance, avoiding a close contact with the enemy. Beyond all doubt, the Slavs and the Ants, or rather a small part of them, learned this fighting technique from the Huns, whose neighbours they were on the Lower Danube and in the wooded steppe of the modern-day Ukraine.

Among nearly 6,000 objects of Roman military equipment discovered at the battlefield of Varus in Kalkriese, there are also numerous pieces of horse harnesses and carriage fittings. This paper analyses the find distribution and aims at reconstructing military actions and post-battle-processes.

In Oberhof (Aukštkiemiai, western Lithuania) all forms of horse burials or offerings can be found: complete horses, horse skulls or the skull and the limbs. In every case where a description is preserved the horse parts were placed to the left of all other items or to the left of the human body, which might be a sign that the horse was used for riding. Horse remains, bridle bits or spurs usually occur in men’s burials that contain weapons. In the community of Oberhof it was not necessary to be on top of the military hierarchy to be a rider or to receive riding gear as grave goods. On the other hand bridles, spurs or horse parts are found quite often in very well furnished graves. So even if theses offerings are often connected with warriors, it has to be considered that they might be not only an indicator for the doubtlessly existing cavalry but also for different social phenomena.

According to the data of 2008, eight horsemen buried in grave pits with complete horse skeletons had been discovered in only four of the East Lithuanian barrow cemeteries of the second half of the fifth century. The majority of these graves already were pillaged in antiquity. The barrows with graves of men interred with horses are concentrated in a small territory between Lakes Tauragnas, Žeimenis, and Vajuonis, in an area that does not exceed 50-60 sq. km. Particularly rich burials with silver and silver artefacts, most of which originated in the middle Danube and Carpathian Basin, are found in this small region. Such burials are associated with supreme rulers and high ranking military leaders. Burials of well, but standardly armed, horsemen and infantrymen also are found in the region. They can be associated with the retinue of supreme rulers. Current data suggest that while multi-ethnic groups of people reached the East Lithuanian micro-region between Lakes Tauragnas, Žeimenis, and Vajuonis during the Migration Period, the newcomers vanished from the local population over the course of four generations. This small region’s concentration of great wealth and military power, along with marked differences in social structure emphasized even in the structure of the barrow cemeteries, would suggest that a form of government identical to that of a chiefdom had been created in the region.

The article presents 50 horse graves from the Late Migration Period cemetery of the Elbląg group at Nowinka. There are discussed i.a. a burial rite, archaeozoological data, coincidences with human grave types of grave furnishing as well as analogies.

In the fifth to the eighth centuries, graves of well-armed men and their riding horses –or the ritual parts of horses– were spread throughout almost the entire mainland part of Lithuania and Latvia, or in the territory between the Nemunas and Daugava / Western Dvina Rivers. This was the northernmost part of Europe in which the custom had spread in the fifth to the eighth centuries. While the horsemen’s and horses’ burial customs varied in separate regions of the defined area, still everywhere the horseman and horse were interred in one grave pit, with the horse almost always to the person’s left. In their journey to the Afterlife, however, the bond between horseman and horse began to vary in the communities that lived in the more peripheral regions. The variety of burial customs was associated with differences in the communities’ social structure; these differences affected interment traditions and formed different burial rites. The custom that existed in the Roman Period on the littorals of Lithuania and Latvia to bury ritual horse parts (the head or head and legs) and spurs with armed men disappeared; here only bridle bits symbolized the horse in armed men’s graves in the fifth to the eighth centuries. Warriors’ graves with equestrian equipment spread throughout the entire region between the Nemunas and Daugava in the fifth to eighth centuries. With the change in burial customs (with the spread of cremation), and, apparently, in worldview, riding horse burials appeared that no longer could be associated with the concrete burials of people.

Presently the greatest number of riders with horse burials on the territory of Sambian-Natangian Culture was discovered in the Aleika-3 cemetery. The appearance of this burial custom falls on the beginning – the middle of the second century. The rite appears in Sambia in the completed manner. Horse equipment of Aleika-3 cemetery has numerous analogies in the Danube region, this fact enables to suggest that its appearance in the region follows German-Sarmatian contacts during the Marcomannic Wars. The custom to bury horse to a rider reaches Western Balts with the Germans who took part in these wars. The grave furnishings of Aleika-3 riders in practice do not differ in contents from the tackle of Germania Liberia riders. The abundance of the Roman imports found in Aleika-3 cemetery including the luxury items and clearly expressed relationship with Welbark Culture are the result of the fact that the multiethnic society oversaw the beginning of the amber trade in this region and probably controlled it. Archaeological evidence of Aleika-3 cemetery enables to conclude that the beginning of the process of clan system degrading is fixed in the second century. This process was conditioned by penetrating of the German ethnic component involved into amber trade.

During the Roman period the Bogaczewo Culture cemeteries in Masuria included horse graves. The features often contained bits, whereas other parts of horse tack were found rarely. The horse graves discussed in the paper cannot be unequivocally linked to human burials - possibly horsemen’s graves, as the latter had been situated shallowly under the surface, which led to their damage.

As refers to the first article (the one concerning the Przeworsk Culture), the abstract is as follows: The author tries to reconstruct the role of the horse in the Przeworsk Culture basing on the extremely rare horse graves, remains of horses’ bones in human graves (generally edible parts of skeletons), unique images of horsemen and horses of clay vessels (urns) and pieces of horse harness as well as spurs found in weapon graves. Results of archaeological researches are also taken into consideration.