Klaipėdos universitetas

Field section for the delivery ceremonies village Veremiivka Chernobai District, Cherkasy Region of Ukraine allows to conclude that the individual local community ritual actions and folk beliefs associated with the birth of the child, with the all-Ukrainian tradition. At the same time, it is possible to ascertain the presence of a number of locally-territorial peculiarities that distinguish itself Veremiivka’s maternity rite among others. In addition, the opportunity to interview a significant number of inhabitants of the village for the study enabled the implementation of a quality slice of existence of traditional birthing rituals and its transformation that allows you to make a monographic study of certain areas.

One of the more interesting rituals that functioned in Old Rus’ for centuries is the custom of cross kissing (крестноe целованиe), accompanying legal processes, such as taking oaths, public obligations, writing legal deeds, or concluding peace treaties. The earliest records of this ritual are evidenced clearly by the earliest chronicles and references in documents from that era. Due to the chronological structure and character of this work, which is clearly defined in the title of the article, the author’s attention is focused on the initial period of its functioning, until the end of the 13th century, in relation to contacts between Old Rus’ (Ruthenia) and Livonia. From Livonia, the parties participating in this ritual were Catholic bishops, Teutonic Knights, councillors from Livonian towns (Riga, Viljandi, Tartu and others), and even ordinary merchants. From Old Rus’, they were also participants in governments, merchants and warriors. From the historical sources, it can be stated here that the ceremony of kissing the cross was used quite commonly in legal acts between Old Rus’ and Livonia.

This article provides an example of how variable the uses of and practices in prehistoric burial monuments can be. The concept of ‘wealth deposits’ is introduced, which arguably helps to define the variety of intentionally concealed artefact deposits as a whole. An emphasis is put on deposits in burial areas. It is shown that the depositional practices in burial areas vary considerably in the three Baltic countries, and we can definitely talk about small-scale regional practices, not universal and unitarily interpreted cultural phenomena. Special attention is paid to Estonian Middle Iron Age material. An overview of possible interpretations based on purely archaeological reasoning, as well as parallels from written sources, is provided.

Abundance of horse graves and very expressive horse-offering rituals are well known in the Central region of Lithuania. But principally the new material has been obtained after the investigations of burial ground in Marvelė. Horse graves are usually found separate from human graves, composing special parts of “horse graveyards” in the cemeteries. Arrangement of these parts with horse graves are related to local micro-landscape. The natural and cultural elements with memory signs embody the environmental cosmology and are involved into the mythology. The horse burial places suggest the ceremonies of public displays. The horse becomes a contributor which helps to cross the border between mythological spaces.

The paper presents the problem of archaeological, archaeozoological and anthropological interpretations of horse burials from the Roman Period cemeteries from the Bogaczewo Culture (Masurian Lakeland) territory. It is presented on the basis of the multidisciplinary research of the cemetery in Paprotki Kolonia located in the heart of Bogaczewo Culture territory.

The article is devoted to the new comparative ethnographic and ethno-musicological research results on Polish and Lithuanian spring carols, paying special attention for their ritual, genre, and parallelisms features. This genre of songs is classified in Polish folkloristic studies among carols, as the customs of going from door to door with łałymki and with Christmas carols have many analogies and many shared phrases; however, Christmas and spring carols are separate phenomena as regards their tunes and specific choruses. Author presents an initial analysis of both the rich symbolism of the rhymes and a musical typology of this song genre. Certain tune and rhyme types of łałymki are found both in Lithuania, Byelorussia and in Poland, even in distant locations.

Bronze weapons hint not only at the intensity and effectiveness of warfare in particular societies, but, even more, they may reveal the identity of warriors as a separate group within society. Over most of Europe weaponry is one of the important categories of material culture, although in some regions, like the Eastern Baltic, bronze weapons are a real rarity. There is no doubt that people fought wars here, but instead of bronze weapons they effectively used stone, bone or wooden weapons. Because of the scarcity of bronze weapons, defensive settlements, such as those known from Central and Southeast Europe, and warrior graves, warfare cannot be seen as an organizational principle of social ties per se. There is no reason to assume the existence of retinues or warrior aristocracies as fundamental social units in the Eastern Baltic. However, warfare or war ideology without the existence of the warrior as a social layer is simply inconceivable.

The open ritual area is one type of pagan cult site. In this article are presented the results of an analysis of wooden pole frames and constructions from six open ritual areas in the northern Sambian peninsula. Their chronogical time covers the third to the 13th centuries AD. Open ritual areas coexisted with fireplaces and pits. In the early phase pole constructions are characterised by a rectangular shape, and subsequently a roundish shape. Analogies with open ritual areas are known in Poland, Denmark and Germany.