Ein „Götterbildbeschlag“ aus der Uckermark als Zeugnis mittelalterlicher Glaubensvorstellungen im nordwestslawischen Raum

Abstract

Zusammenfassung: Das Bruchstück eines figürlich verzierten Messerscheidenbeschlags (um 1000/frühes 11. Jahrhundert) von einer spätslawischen Siedlung bei Melzow in der Uckermark kann den sog. „Götterbildbeschlägen“ nach I. Gabriel zugeordnet werden. Es gehört offenkundig in reli giösen Kontext und zeigt wohl eine Szene, bei der eine Gottheit Segen und Leben an Mensch und Tier spendet. Der Fund wird vor dem Hintergrund der paganen Glaubensvorstellungen der Liutizen und zusammen mit seinen Parallelen kulturhistorisch interpretiert. Résumé: Un fragment d’un fourreau de couteau avec décor figuratif provenant d’un habitat de l’époque slave tardive à Melzow dans l’Uckermark et daté vers 1000 apr. J.-C./début du 11e siècle appartient à la catégorie des “appliques avec images divines” identifiée par I. Gabriel. Il fait clairement partie d’un contexte religieux et représente une scène dans laquelle une divinité bénit et donne vie à des animaux et à des êtres humains. Cet article examine cet objet dans le contexte des croyances religieuses des Lutici (ou Liutizi) et des exemplaires comparables connus, et offre une interprétation sur le plan de l’histoire culturelle. Abstract: A fragment of a fitting belonging to the sheath of a knife with figurative decoration (dated to around AD 1000/early 11th century) from a Late Slavic settlement near Melzow in Uckermark can be attributed to the so-called “Idol fittings” identified by Ingo Gabriel. It obviously belongs to a religious context, and probably depicts a scene in which a god-figure is blessing and imparting life to animals and humans. The object is considered here against the background of the religious beliefs of the Lutici (or Liutizi) and interpreted, together with other parallels, in culture historical terms.

Slavs and Snakes: Material Markers of Elite Identity in Viking Age Poland

“…Recent analysis of the distribution of Western Slavic chamber graves in the Piast state has shown that they are predominantly located close to major strongholds and supra-local centres of political, administrative, and religious power (Błaszczyk, 2016: 38). Their chronology is also significant for the present discussion, as they emerge in the tenth-eleventh centuries and continue to be built in the coastal areas of Pomerania until the eleventh-twelfth centuries (Biermann, 2008), which fits what we know from textual sources about the social and political transformations and the process of state formation in these areas. In view of their chronology, distribution, and wealth (see below), there are strong reasons to identify chamber graves with the final resting places of elites.…”

“…We shall not discuss the meaning of this imagery in detail here, but note that several scholars (e.g. Biermann, 2014; Szczepanik, 2017) have recently argued that the scene can be interpreted as a world-model or axis mundi . This consists of a representation of the three tiers of the Slavic cosmos, with the snake being a hypostasis of the supreme god of the underworld (known as Weles or Triglav), the anthropomorphic figure on the opposite side of the bar the sky god (known as Perun or Sventovit), and the different animals along the bar the mediators between the worlds or human souls in zoomorphic form.…”

“…Various motivations may have incited people to construct chamber graves. While some scholars see this form of funerary architecture as characteristic of 'barbaric' societies at the time of state formation and conversion (Rębkowski, 2007: 159;Błaszczyk, 2016: 42), others argue that it reflects the ideological struggle associated with the decline of pagan ideologies (Biermann, 2008). Still others point out that the emergence of chamber graves may be the result of several processes that are difficult to resolve (Janowski, 2015: 91-92).…”

„Źdźbło w oku bliźniego widzisz, a belki w swoim nie dostrzegasz” (MAT. 7: 3-5). W odpowiedzi Pawłowi Szczepanikowi

“…• Gardeła, Kajkowski i Söderberg 2019, s. 67: "The find from Oldenburg, together with similar sheaths (albeit with somewhat simplified ornaments) known predominantly from the area of today's Poland, is considered by some scholars as a model of the Slavic cosmos (e.g. Biermann 2014;Gardeła 2017, pp. 55-61;Szczepanik 2017)".…”

Ślady Wierzeń Pogańskich Na Przykładzie Znalezisk Z Ostrowa Lednickiego

“…11 Na podstawie dostępnej literatury (Szczepanik 2010;Biermann 2014;Kowalska 2016) znamy dzisiaj 20 podobnych znalezisk okuć pochewek noży z mniej lub bardziej rozbudowanym wątkiem ikonograficznym. Są to okucia (rozbudowane) z Oldenburga, Brześcia Kujawskiego, Schwedt nad Odrą, Ostrowa Lednickiego, Melzow oraz (prostsze) z Dziekanowic, Kałdusa (2 egz.…”