Eurasian nomads, Eastern Europe and Asia in the Early Middle Ages (Archaeology), Byzantine archeology

Exploring Ancient Magic 1I. MAGIC Texts - II. MIRACLES - III. DAEMONOLOGY
IV. DIVINATION - V. ASTROLOGY - VI. ALCHEMY -  The Survival of Pagan Magic 457
Psychoactive Substances in Religion and Magic 479 - Vocabula Magica 493
According to Lynn Thorndike, magic includes ‘‘all occult arts and sciences, superstitions and folklore.’ In truth, however, this is not a satisfactory definition, for magic is but one of the occult sciences. Moreover, Thorndike uses the vague term superstition, which characterizes the attitudes of a supposedly more enlightened age and civilization. Finally, he includes folklore, which in itself is not an occult art,
although folktales are often about witches, sorcerers, and the like. In the present context, I would define magic as a technique grounded in a belief in powers located in the human soul and in the universe outside ourselves, a technique that aims at imposing the human will on nature or on human beings by using supersensual powers. Ultimately, it may be a belief in the unlimited powers of the soul. The multitude of powers can, perhaps, be reduced to the notion of power, or mana. The Greek equivalents, found in Hellenistic texts, are dynamis ‘power’, charis ‘grace’, and arete ‘effectiveness’. This magical mana is freely available; all it needs is a vessel or a channel, and the true magus is such a medium—even his garments or something he touches can receive and store the mana. In a polytheistic society such as Greece or Rome, it was only natural that the one Power took on the forms and names of many powers—gods, daemons, heroes, disembodied souls—who were willing, or even eager,
to work for the magus. When the magus summoned these powers by means of his magical knowledge and technique, he could either help and heal or destroy and kill.
//Olympians, and one of
them, Hermes, equips Odysseus with a magical antidote, the mysterious
herb moly, and provides the necessary instructions.
It is clear that witchcraft was part of Greek folklore from the earliest
times. Some of Homer’s material may go back to the Bronze Age,
Hippocrates, On the Sacred Disease 1–4 Jones , Theophrastus (c. 370–285 B.C.) studied with Aristotle, whom he succeeded as head of the school in Athens. In
addition to a large number of specialized philosophic, scientific, and critical works.
Aesop’’ is the semilegendary author of a fairly large number of prose
tales. This tale about a sorceress is preserved in a Byzantine collection, but
it must be older (probably fifth–fourth century B.C.), f the agyrtai and manteis
that Plato (Republic 364b6–c2, Laws 909b2–4) attacks. Paradoxically, Plato’s teacher, Socrates, was also condemned to death for introducing ‘‘religious innovations,’’ but he was hardly the type of agyrtes or magos, and in his case the charge was a pretext.
pp AUTHORS
Achilles Tatius, Adventures of Leucippe
and Clitopho 1.3.2, 292
Acts of Peter 32, 8
Acts of the Apostles 1:3, 182; 5:1–11,
467; 8:9–21, 8, 64; 11:27, 297; 13:1,
297; 13:6–12, 16, 89n75, 468; 15:32,
297; 18:1–6, 467; 19.13–20, 16, 470;
19:18–20, 47–48, 470, 475n4
Aelius Aristides, Sacred Orations, 48.30–
35, 193–94; 48.74–78, 194–95
Aeschines, Against Timarchus 23–24 D.,
482
Aeschylus
—Agamemnon 316n7, 336; 178, 289; 975,
289; 1203√. 285
—Oresteia, 209
—Persians 607–99, 212, 230–32
Aesop, Fable 56 Perry, 102
Alexander Romance b, Bergson 1.3.8,
25n26
Ammianus Marcellinus, Roman History
Bks. 14–31, 458; 29.1.25–32, 23, 50,
314
Anthologia Palatina 7.330, 210; 7.657.11–
12, 21
Apollonius of Rhodes, Argonautica
4.1635–90, 103–4
Apuleius
—Apologia sive de Magia 25–43, 149–53;
27, 72; 31, 72; 32, 483; 42, 313; 42–53,
10; 43, 483
—De Genio Socratis, 233; 154, 216
—Florida 19, 189–90
—Metamorphoses 1.10, 72; 2.20–21, 72;
2.21–30, 266–71; 3.21–28, 153–57;
11.4, 483
Aristotle
—De Philosophia fr. 12a Ross, 288, 290
—Historia Animalium Bks. 7–10, 43
—Parva Naturalia, 290–91
Arnobius, Adversus Gentiles 1.43, 63
Artemidorus, Onirocritica (Art of Judging
Dreams) Bk. 1 dedication,
Athansius, Life of St. Anthony 9–10, 465,
476n3
Augustine
—Contra Academicos 1.7.19–21, 75
—De Civitate Dei 5.1–7, 378; 5.3,
386n19; 22.8, 180–81530
Index of Ancient Sources
Augustine (continued )
—De Genesi ad Litteram 12.17, 288;
12.18, 79
Carmen adversus Paganos, 476n14
Cato, De Agricultura 160, 109
2 Chronicles 1:3–12, 288
Chrysippus, Stoicorum Veterum Fragmenta
(SVF) 2.338 von Arnim, 207
Cicero
—De Divinatione,  —De Fato, 286, 350—De Natura Deorum, 286
—De Republica Bk. 6, 400; 6.12, 406;
6.16, 400 —Tusculanae Disputationes, 263Clement of Alexandria, Stromateis 6.3, 64
Pseudo-Clement
—Homiliae 2.26, 89n76
—Recognitiones 2.15, 65, 66, 89n76
Comarius, 2:278–87 and 3:289–99
Berthelot, 448–54
1 Corinthians 1:14, 43, 345–47; 5:1–5,
468; 12:10, 84; 12:28, 297
Corpus Hermeticum 2.353√. Fest.–Nock,
134; 4.2 and 5.5, 25n25
Daniel, 15, 373; 2.48, 373
Deuteronomy 18.9–14, 16
Didache Duodecim Apostolorum 11–12,
297
Dio Cassius, Historia Romana 49.43.5,
391–92; 52.36.1–2, 391–92
Diodorus Siculus, Bibliotheca Historica
17.50.6, 83
Dionysius of Halicarnassus, Demosthenes
22, 7
Ephesians 2:2, 466; 6:12, 385
Eunapius, Lives of the Philosophers and
Sophists (Giangrande) 5.2.1–7, 169–
70; 6.6.5–8, 201–4; 6.9.11–17, 366–
68; 7.1.1–3, 171–73; 7.11.6–3.3, 484
Euripides
—Bacchae 894, 207
—Iphigenia Taurica 1261–88, 289
Eusebius, Praeparatio Evangelica 4.1.6–9,
162–63; 4.5, 217; 4.5.1–3, 276–77;
9.27.3, 68
Exodus 7, 131, 178; 7:8–14, 57; 7:10–13,
16; 8:1–3, 16; 8:1–15, 57; 22:18, 16;
ch 30, 438–39 Firmicus Maternus, Libri Mathesis,Galatians 4:3–11, 372; 5:19–21, 459
Galenus, On Medical Terminology  Kuhn), Genesis Geoponica Gregory the Great, Dialogorum Libri, Heliodorus, Aethiopica (Ethiopian Ta les)Heraclitus fr.Diels-Kranz, 321 Hermes Trismegistus, The Precepts of,, Herodotus, Historiae Hesiod—Theogony —Works and Days  Hippocrates of Cos, On the Sacred Disease Hippolytus, Refutation of All Heresies —Homeric Hymn to Demeter — Homeric Hymn to Hermes  —Homeric Hymn to the Pythian Apollo, —Iliad — Odyssey  Horace — Epodes —Satires - Hyginus, Fabulae
Iamblichus (Neoplatonist)
—Life of Pythagoras 65, 294; 114, 294;
154, 481
—On the Mysteries of Egypt, 4, 77;
1.9.19–32, 166–68; 1.20.61–3, 274;
2.1.67–2.79, 274–76; 2.11.95–98,
168–69; 3.4–6, 361–63; 3.11, 363–
65; 3.13, 484; 3.27, 52; 3.31.15, 207;
4.2.183–84, 161–62
Ignatius, To the Smyrnaeans 3.2, 208
Isaiah 29:14, 183; 44:25, 16; 47:13, 373
Isidorus of Seville, Etymologies 8.9.13,
311
Jerome, Life of Hilarion, 463
John 4:46b–54, 180
Josephus Flavius
—Antiquitates Iudaicae 1.19, 8; 2.284√.,
178; 8.45, 58
—Contra Apionem 1.232, 8
Judges 5:20, 573
Justin (martyr), Dialogue with Trypho
85.3, 58
1 Kings 3:4–15, 288
2 Kings 21:6, 2
Lucan, Pharsalia 1.584–610, 310; 5.86–
224, 341–45; 5.124–61, 298; 6.413–
830, 30, 246–56
Lucian
—Alexander the Pseudoprophet 23, 297
—The Lovers of Lies 10–13, 195–97; 14–
17, 146–49; 17, 218; 21, 81; 34–36,
74
—Menippus, 74
—The Ship, 74
Lucretius, On Nature 4.749–822, 292;
4.961–1036, 292
Luke 7:1–10, 180; 7:24, 208; 8, 63; 11:15,
208; 11:18–19, 208; 23:44–45, 377
Manetho, Apotelesmatika 4.271–85, 419
Manilius, Astronomica 1.25–112, 392–
95; 1.149–254, 395–98; 1.475–531,
398–99; 1.758–804, 399–401; 2.60–
79, 401–2; 2.80–149, 402–4; 2.567–
607, 404–5; 3.47–66, 405–6; 3.560–
617, 406–8; 4.1–118, 408–11
[Marcellus Empiricus], De Medicamentis,
9; 15.11, 109
Marcus Aurelius, Meditations 1.6, 294;
1.17.20, 294; 9.27, 294
Mark 7:24–30, 180; 8:28, 297; 15:33, 377
Martyrium Petri 3 (1.4), 476n14
Matthew 2:1–12, 376; ch. 8, 63; 8:5–13,
180; 8:31, 207; 15:21–28, 180; 27:45,
377
Menander, frag. 550–52 KörteThierfelder (= 714 Sandbach), 216
Numbers 20:7–11, 314
Origen, Against Celsus 8.3, 76
Ovid
—Fasti 2.569–82, 20
—Metamorphoses, 395; 4.444, 13
—Tristia 4.10.87–88, 13
Pausanias, Description of Greece 1.32.3–5,
239–40; 6.6.7–11, 265–67; 9.39.2–
14, 303; 10.28.1–29.1, 240–42
Petronius, Satyricon 35, 390; 39, 375;
130.7–131.5, 131, 126–27
Philo of Alexandria, De Plantatione 12,
377
Philostratus
—Heroicus, 214
—Life of Apollonius of Tyana 3.38–39,
200–201; 4.20, 271–72; 4.25, 235;
4.44, 143–44; 4.45, 199–200; 5.12, 3,
352–53; 6.10, 217; 7.38–39, 197–99;
8.7, 67; 8.7.9–10, 144–46
Phlegon of Tralles, Strange Stories 1,
235–38
Plato
—Apology of Socrates 33B8–E8, 233–35;
33C, 290; 39C–40B, 233–35
—Charmides, 149
—Laws 905D–907D, 211; 909B, 211;
933A–E, 211
—Phaedo 60C–61C, 290; 81C–D, 213;
107D–E, 216
—Phaedrus 242B, 215
—Republic 364B–E, 211; 571C, 290;
617D, 216; 620D–E, 216
—Symposium 202E, 207
—Timaeus 72A, 286532
Index of Ancient Sources
Pseudo-Plato, Theages, 83
Pliny the Elder, Natural History 2.6, 375;
11.250–51, 70; 12.82–83, 483; Bks.
20–32, 70; 25.59, 69; Bk. 28, 70; 28.4,
69; 28.85, 70; Bk. 29, 70; 29.20, 69;
30.5–6, 69; 37.40, 69; 37.75, 69
Plotinus, Enneads 2.3.1–5.12, 426–31;
2.9.14, 164–65; 3.1.5–6, 423–26;
Wisdom of Solomon,
Xenophon
—Apologia Socratis 12, 233
—Memorabilia
Zosimus, On Completion 3:239–40,

The main cultural and historical processes in the Ancient World were determined by Eurasian communication of the Early Nomads, which combined remote regions and civilizations, forming a branched of the trans-continental channels of distribution excellence, and inventions of various goods, which stimulated the evolution, development, and production of its own vehicles. This assumption is based on a thorough examination of relevant written, pictorial, and archaeological sources; facts support the notion that the Cimmerians of the inland areas originated in Central Asia, as well as evidence of widespread chariot and cavalry use. The historical Cimmerians are identified by the author as carriers of Karasuk archaeological culture and its derivatives.

Until relatively recently, the centuries between Xiongnu and Türk domination in the Mongolian steppelands (both north and south of the Gobi Desert) appeared as an archaeological »dark age«. At the same time, the steppe empire of the Rouran has, compared to the polities of the Xiongnu and the Türks, received relatively little attention by modern historians.
In recent years however, archaeological discoveries have started to throw new light on this period, shattering long-held assumptions and, at the same time, generating new questions. Among the most important of these recent discoveries are five 5th century elite tombs found at Yihe-nur in southeastern Inner Mongolia.
Previous studies dealing with these sumpotously furnished tombs have been focused on detailing connections with the contemporary Northern Wei court culture, labeling the tomb owners either as »Xianbei« or as »Gaoche«. However, a closer look at a set of two exquisite parade belts and a peculiar type of pectoral found at Yihe-nur, suggests that the tomb owners of Yihe-nur also adhered to fashions that were much more
common in the steppes and in the »Western Regions« than in the Chinese heartland, pointing to elite networks spanning far across Central Eurasia. Finally, this paper will inquire into the question how a better understanding of the Rouran polity and its elites can shed additional light on these elite networks in the northern Chinese frontier and beyond during the 5th and early 6th century.

The Anglo-Saxon poem Beowulf, as we read it, is already the literary place of a cultural encounter over centuries between an old Germanic heroic story and the Christian culture of the writer, a novel of our days which re-uses the story is the continuation of a tradition already inscribed in the old poem. But in the poem another main cultural encounter takes place. If a culture can, or can try to define himself and narrate its own survival through its hero, a hero needs an antagonist to define itself: Beowulf’s antagonist is the well-known monster called Grendel. The article focuses on the encounter with the otherness represented by Grendel in the 'original' Beowulf and on how it changes in its rewriting in eater of the Dead by Michael Crichton (1997): from the threat morally and ethically posed of the medieval poem to the contemporary anthropological threat revealing our fear of stages of evolution. Crichton’s novel combines Beowulf’s story with Ibn Fadlan’s account of his journey among the Bulghars, which gives the novel a geographical and multi-cultural approach that was absent in the Anglo-Saxon poem. An epic poem is always a literary space where cultural encounters take place, but these encounters have to change their features to be felt as relevant in another time and in another culture.

„They asked to Be Settled in Pannonia…” A Study on Integration and Acculturation – The Case of the Avars. In: Ádám Bollók, Gergely Csiky, Tivadar Vida (szerk.) Zwischen Byzanz und der Steppe: archäologische und historische Studien. Festschrift für Csanád Bálint zum 70. Geburtstag = Between Byzantium and the Steppe: Archaeological and Historical Studies in Honour of Csanád Bálint on the Occasion of His 70th Birthday Budapest: MTA BTK Régészeti Intézet, 2016, 51-70.

There have not been comparative studies of jewellery that encompass the whole
of Eurasia until today. Prestige goods like crowns and jewellery are mainly
found in graves of the ruling elite. By comparing objects from Kofun period
Japan with finds from other regions in Eurasia the spread of production techniques, exchange routes and religious beliefs become clear. An analysis of iconographical similarities shows the existence of certain motifs like the tree of life in
combination with birds and deer. Yet not only these religious motifs connect
the East with the West. Goldsmithing techniques like granulation and the
attachment of round or leaf-shaped gold sequins by a wire are also known
throughout Eurasia. With a strong focus on crowns, earrings and other jewellery from Kofun period Japan this paper examines the distribution of those
objects throughout Eurasia to determine existing links between Europe, Central and East Asia during that time.

Turkic speaking nomads were one of the main sources of military manpower for the Khwarazmshahs - but at the same time, the nomads followed their own agenda and tried to use their Khwarazmian allies for their purposes. The article analyses the relationship between the Khwarazmians on the one hand and the Qarluq and the Qipchap on the other.

The Avars in Medieval Geography and Cartography

Samuel Szádeczky-Kardoss and his co-authors spent many years on the written sources on the Avars. Translations and commentaries were published in Hungarian in two volumes. In the published material are mostly narrative sources on the political events. Short geographical reports were omitted. In this paper I focus on three medieval geographical works mentioned the Avars: Anonymous of Ravenna, the Frankish Cosmography and the Ebstorf map. The first and second are  contemporary sources (7-8th c.), but the map was constructed in the 13th century. These short sources help to complete and specify our knowledge on the history and medieval historiography of the Avars.

"Barely 120 graves and stray finds can be linked to the nomads inhabiting Eastern Europe between the mid-5th and the second third of the 7th century AD. Russian and Ukrainian scholarship assigns these find assemblages to three chronological groups, which are in turn associated with the appearance of certain nomadic peoples such as the Ogurs, Savirs, and Kutrigurs known from the written sources. However, a high degree of continuity is clearly visible in material culture and burial customs, and thus greater emphasis should be placed on internal development in future studies, while obviously not excluding the possible migration of smaller groups. In order to set the nomadic material in its appropriate Eastern European context, it is essential to examine the geographical location of each site. The overwhelming majority of the currently known burials are located along the northern coast of the Black Sea and around the Sea of Azov, and it seems likely that the proximity of the surviving Greek colonies played a major role in their location. Several burials came to light in the forest-steppe belt, along the major rivers such as the Dnieper, the Don, and the Volga. This is consistent with the written sources, which record that the nomads controlled the trade between north and south."

The Funeral Rites of the Bulgarians of
the late 6th – early 7th centuries (burials of
the Sukhanovo type)
This article analyzes the funeral rites of a small group of nomad burials of the
Sukhanovo type from the East European steppes. Secondary burial mounds with skeleton
are traditionally orientated to the North.
The body is in a fetal position with head turned to the left. Pots and sheep bones
are usually placed on the right side of the head. The later burials also contain horse bones
(sculls and thigh bones), placed on the left side of the body or on top of it. The found
grave gifts are scarce: belt buckles, beads, knives.
These funeral rites share some similarities with the burials of the Likhachevka
type, typical for the Kutrigur and Ogur tribes. The chronology as well as the cultural and
political context of the nomad burials of the Sukhanovo type allows us to identify this
group of nomads as Utigurs. The similarities between the funeral rites of the different
Bulgarian tribes: Kutrigur, Utigur, Ogur and Unnogundur, lead to the conclusion that the
rituals of the Sukhanovo type must have been common tribal tradition of the Ogurs.

In the 6th–7th century, elites of Eastern Europe and the Carpathian Basin used similar objects to represent their power – mainly the swords with P-shaped suspension loops and horse harnesses. Of the latter, this paper concerns saddles, to the pommel of which a rectangular piece of chainmail was installed, often further ornamented with bronze and silver fittings. The artifact from Szentes-Lapistó, originally described by Dezső Csallány as a “neck-covering net” can be identified as one of these ornaments.

Резные роговые изделия являются одной из характерных черт кочевых культур (сарматской, тасмолин- ской, пазырыкской) эпохи раннего железного века в горно-степной части Евразии. В Южном Приуралье [Смирнов, 1976], Казахстане [Кадырбаев, 1966] и на территории Саяно-Алтая [Грач, 1980, с. 77-80, 178, 179; Бородовский, 1999а, с. 24-26] известно более сотни высокохудожественных резных роговых предметов. Эти регионы отличаются достаточно высокой плотностью подобных находок, что, возможно, связано с естественной концентрацией необходимых сырьевых ресурсов (лось, косуля и благородный олень) в рамках достаточно компактных территорий (предгорного и горного ландшафтов). В последнее время на могильнике Берель удалось обнаружить один из самых многочисленных комплектов резных роговых изделий.

ISBN 978-84-941099-7-3

Desde tiempos inmemoriales Asia ha sido la cuna de numerosos imperios pero, de entre todos ellos, llegando a abarcar desde el Pacífico hasta el Mediterráneo y desde Siberia hasta el Índico, los mongoles crearon el más extenso y poderoso que ha conocido la Historia. Sería el noble Temujin, del clan Borjigin, quien encabezó dicha hazaña al ostentar por vez primera el título de Gengis Kan o Gran Kan. Unió al, hasta entonces, dividido pueblo mongol y convirtió a sus habitantes, nómadas pastores de las estepas (Lane, 2006: 17), en los guerreros más temidos de la Edad Media. Reinos e imperios cayeron a sus pies, tras vencerlos en incontables batallas, obteniendo los mongoles riquezas sin fin. Gracias a diversos cronistas árabes, chinos, rusos, etc., contamos con un conocimiento relativamente amplio y veraz de su historia, aunque la fuente principal procede de la Historia Secreta de los Mongoles, obra de autor desconocido y compilada quizá alrededor del año 1226, un año antes de la muerte del Gran Kan, que junto a numerosas leyendas recoge la tradición oral de los sucesos que narraremos.

"Una constante, cuando nos referimos a la mitología griega, consiste en que, a menudo, parece que traspasa la realidad, de manera que ambos mundos, el real y el imaginado, se mezclan. En lo que respecta a las amazonas, existían diversos mitos y, dentro de ellos, diversas versiones de cada mito que a lo largo del tiempo fueron generando, en el imaginario colectivo, una visión estereotipada de ellas y de los acontecimientos que las rodearon. En lo que respecta al ámbito económico, el comercio griego no solo abarcó todo el Mediterráneo sino que a través de él los griegos se pusieron en contacto con culturas tan alejadas de su órbita como los iberos o los escitas.

En este sentido, y a tenor de los recientes descubrimientos de numerosas tumbas de mujeres guerreras entre los escitas, sármatas, saurómatas, etc. que habitaron en las estepas rusas situadas al norte del Mar Negro, pretendo establecer una relación entre estas y la gran cantidad de piezas cerámicas que con representaciones de amazonas se han localizado en las colonias griegas situadas en las estribaciones de la costa norte del Mar Negro. Sobre ellas, hay que destacar que esta zona se ha conformado como la tercera región (tras Etruria y la propia ciudad de Atenas) en que se han localizado un mayor número de estas piezas (tras un análisis que he realizado sobre cerca de 1700 piezas cerámicas en todo el Mediterráneo). De forma que podría ser posible intentar trazar algún tipo de relación entre los motivos que estas piezas presentaban y la cercanía de dichos asentamientos a culturas como las mencionadas donde la capacidad bélica de la mujer parece haber sido importante y que quizá podría tener conexión con los tradicionales mitos sobre las amazonas.
"

Professor Aleksandr Leskov is known in Ukrainian and Russian archaeology as " Sasha the Golden Hand. " Indeed, gold jewelry and toreutic from his excavations in the Crimea and south Ukrainian steppes constitute a significant part of the collection in the Ukrainian Museum of National Treasures in Kiev, while his excavations on the northwestern Caucasus (Adygeia) formed the core of the " Golden Chamber " in the Moscow Museum of Oriental Art. Leskov is undoubtedly responsible for more discoveries of ancient gold than any living Scythian archaeologist. Given that the odds of finding true treasures in archaeological excavations are about the same as for winning a major lottery jackpot, everybody unavoidably asks: what is the secret of Leskov's never-fading luck? The truth is, there are no miracles which lead to buried treasure. At least three serious factors have always significantly increased the probability of Leskov's success. The first is his organizational ability which enables him to marshal substantial resources effectively. Excavation of a major Scythian barrow involves obtaining sizeable funding and supplies, interacting with multiple institutions, and coordinating the daily work of dozens, if not hundreds, of people. Leskov manages such undertakings with an iron will and in turn inspires devotion from those he is supervising. During the Adygeia excavation seasons of the 1980s, I remember him repeating again and again: " You have only one excavation season in your life. It is this very one. The next season will be different and will take place in a different year. You have to do the maximum today. " Doing the maximum of itself should maximize the results. Yet his success requires a second talent, the ability to select the best excavation site through consideration of all the geographic, topographic and historiographic data about the steppes. For example, his selection of Adygeia for the excavations in the 1980s began from his understanding that the major passes through Caucasian mountains were the shortest route to the rich coastal areas of the Black Sea and further to the centers of Near Eastern civilizations in the northwestern Caucasus. These considerations were supported by his analysis of a great number of exciting discoveries in the area ranging from the early Bronze Age kurgans like the Maikop barrow to the burials of the Belorechenskaia culture filled with objects brought by the Levantine trade of the 14th and 15th centuries CE. The last link in the logical chain leading to Leskov's discovery of the now famous Uliap barrow field was his knowledge of the collection of the local museum-a cauldron

С 2010 года филиал Института археологии им. А.Х. Маргулана в г. Астана (Самашев и др., 2011) проводит планомерные исследования археологических памятников от эпохи бронзы до тюркского времени южных регионов Казахстана. Одним из объектов, заслуживающих особое внимание, является комплекс Баганалы.
Памятник располагается в урочище Баганалы (рис. 1), на западных отрогах хребта Каратау, Шиелинского района Кызылординской области, в 50 км к северу от с. Енбекши.
В ходе проведенной топографической съемки местности Баганалы были выявлены и зафиксированы каменные прямоугольные ящики эпохи бронзы, насыпи-курганы эпохи бронзы, местонахождение фрагментов керамики и жилищных котлованов — поселение эпохи бронзы, курганы раннего железного века, тюркские поминальные сооружения, плиты с наскальными рисунками, некрополь этнографического времени.
Проведенные топографические измерения показали следующие результаты (рис. 2): каменные ящики эпохи бронзы преимущественно располагаются в центральной и северной части урочища, в основном на первой надпойменной террасе. Лишь в северной части урочища каменные ящики локализуются на второй надпойменной террасе.

Eastern Europe and the International Trade (c. 750 - c. 1000) (On the Basis of Written Sources). Magyar Őstörténeti Könyvtár 32. Balassi Kiadó, Budapest 2019. (352 p.) (in Hungarian, with English summary)

Contents

Preface (Attila Türk)

Introduction (historiography, geography)

I. The Exchange of goods through the eyes of the contemporary authors

Export

Furs
Honey, wax
Other goods
Weapons
Amber
Salt and other mineral substances
Slaves

Import

Textil wares, clothes
Money, jewellery, weapons
Glass beads
Cowrie
Cornelian, precious stones
Spices, food, drink
Other goods

Trade routes

Route "from the Varangians to the Greeks" (Dnieper route)
The Volga route
The Don route
The "Silk Road" and the routes to East
The routes to West
Other routes

Participants of the trade

Greeks
Jews
Muslims
Rus
Khazars
Hungarians
Pechenegs
Volga Bulgars
Burtas
Slavic speaking peoples
Peoples of the Volga region (Finno-Ugrians)
Peoples of the territory north of the Volga (Ves/Wisu, Aru, Yura/Yughra, the "Land of the Darkness")
Bjarmaland

The forms of exchange and transport of goods

Silent trade
Gift trade
The places of the exchange: markets
Administrative trade, commercial treatments
Prices
Transport

II. Eastern Europe in the network of the early medieval Eurasian trade

The medieval trade. Theories and models on the archaic/premodern trade
The early medieval Eurasia and the theories of the world system
Contacts of the Eurasian steppe with the neighbouring empires (China, Sasanide Empire, Caliphate, Byzantine Empire)
Eastern Europe: Khazaria, Volga Bulgaria, Rus

The impact of the international trade on Eastern Europe in the 8th - 10th centuries

Eastern Europe as an intermediary zone between the Muslim East and Northwestern Europe
Incomes from trade
Trade centres, urbanization
Religions, writing, exchange of "intellectual products"
Art, material culture

The Hungarians and the trade in the Carpathian basin (10th c.)

Literature
Maps
Summary

Ce huitième titre de la série MONNAIES BYZANTINES DÉCOUVERTES EN DOBROUDJA, initiée par l'auteur en 2010, présente, en deux volumes (vol. I – texte, bibliographie, tables) ; vol. II. – catalogue et planches en couleurs) la documentation actuelle, du point de vue archéologique et numismatique, concernant les rapports du territoire de la Dobroudja avec l'Empire byzantin pendant l'intervalle chronologique mentionné. Les trois chapitres du premier volume traîtent de : I. La situation politique. La Dobroudja de Nord aux XIe-XIIIe siècles (1092-1204). Les départements de Tulcea et Constanța ; II. Découvertes archéologiques et numismatiques en Dobroudja de Nord. Les départements de Tulcea et Constanța ; III. Considérations sur les émissions monétaires ayant circulé en Dobroudja de Nord aux XIe-XIIIe siècles (1092-1204. Chaque chapitre est suivi par un ample résumé en français.

Кулешов Вяч. С. Репетек и Досанг. Караванные клады IX–X вв. // Восемнадцатая Всероссийская нумизматическая конференция (Москва, Коломна, 20–25 апреля 2015 года) : Тезисы докладов и сообщений / Ответственный редактор И. В. Ширяков. М.: Государственный Исторический музей; Издательский дом «Триумф принт», 2015. — С. 59–62.