This paper presents three accidental terracotta finds assumed to originate from the Kruševac surroundings. There is one plate with a relief depiction, known only from the National Museum in Kruševac documentation, and two finds from the antique archaeological collection from the National Museum in Kruševac -the bust of a figure in high relief and the head of a female figurine. According to the iconography characteristics of these smaller dimension objects, we see the possibility of their cult nature. Thus, the depiction on the plate with a nude male figure with the spear and shield is identified as an artistic presentation of the god Mars. Taking into account the shorter coiffure with signs of stylisation on the bust mentioned above, we assume that it presents a male figure, but due to the poor preservation, it is impossible to identify it. Finally, thanks to a typical melon (melonen) coiffure and accessory on the top of the head resembling a high raised diadem or krobylos, we have made a connection between the head of the figurine and female facial features of the iconography of the goddess Venus.
This paper analyses the impact of Kosovo Myth as the national paradigm on the interpretation of the archaeological heritage from Prince Lazar`s epoch. Since the second half of the 19th century a new narrative about the Battle of Kosovo and its heroes had emerged and its core was to become the national cult connected with the struggle for freedom and national state. Consequently, since the first issues of archaeological periodicals in Serbia there has been an interest in the finds connected with Prince Lazar, sometimes as a result of a romantic tendency rather than sound scientific evidence. In addition, such an influence can be especially noted in the first archaeological exploration of the so-called Lazar`s Town in Kruševac as it was recorded, admittedly somewhat sporadically, in the scientific interpretation but more often in the popular articles of a weekly newspaper Pobeda from Kruševac. This paper examines to what degree archaeologists are involved in the construction of such myths i.e. in which way archaeology and material culture contribute to the confirmation of the such narratives. It is pointed out that when the research into this issue is conducted, it is necessary to pay attention to the question of authority, as well as the public target group who are the recipients of such interpretation. Besides, bearing in mind that the topic concerns the existence of a deeply rooted national epic that had long preceded archaeological investigation, it is emphasised that the interpretation of the results heavily depends on respecting archaeological context as the basic imperative in interpretation. The context serves to limit the broadness of interpretation, encouraging revisions, which is the only method of preserving the objectiveness of the scientific statements which has to be the basis of the popular texts issued by media as well.
The topic of this paper is ancient finds discovered in the vicinity of healing springs in the territory of present-day Serbia. The finds testify that the healing springs in this area were known, used and revered in the ancient period. Finds from sites in Milutinovac, Boljetin, Šarbanovac, Sumrakovac, Nikoličevo, Felix Romuliana and Sokobanja are presented.
This study deals with the epithet and ktetic Beracelenόs, Berakelian on a votive plaque, dedicated to Apollo and Asclepius from the village of Krupac which is some eight kilometers from the town of Pirot. Taking into consideration the opinions presented in the literature, the study presents the following thoughts on the topic: The ancient name of the village of Krupac is Thracian and it reads Berakela (*Beracέl(l)a, *Beracέl(l)e) which would literally mean dark spring or muddy spring and before it became the name of the place, it was the name of the fracture, mostly thermo-mineral spring of Krupačka banjica near Krupačka močvara swamp which is a (fish)pond today, created by the water release. The contemporary name of the village Krupac could have been at first a local name for an area of dry land in the middle of the swamp and would have read *Krupa referring to the original location of the place on the higher ground than the fracture, mostly thermo-mineral spring of Krupačka banjica near the Krupačka močvara swamp which is today's (fish)pond, created by the water release. The contemporary name Krupac i.e. the dialectal form Krup'c would thus be formed from the original name of the village with the adjective krupski, *Krupsko selo or similar and via the old locative singular *v Krupsci (selѣ) or similar, and in the younger form *v Krupci, from which the new nominative form Krupac (Krup'c) was then created. The village of Krupac got its ancient name Berakela and the modern one Krupac could have got from the local fracture, mostly thermal-mineral spring Krupačka banjica and the nearby Krupačka močvara swamp which is a (fish)pond today, created by the spring - in ancient times by the spring and swamp and more recently by the strip of dry land in the middle of that spring and nearby swamp, where the village itself was originally created.
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