Marisia - Maros Megyei Múzeum Évkönyve 33/4. (2013)
Articles
156 E. Gall Fig. 10. A-В. Cluj-Napoca-Aífluasíwr. Graves 92-93: graves with brick frames and brick covers (after lambor et al. 1981); C. Grigorie from Armenia bishop’s burial (died in 1093) (after Bóna 1998, 45. kép); D. Alba Iulia- Roman Catholic Cathedral. Grave 91/2001 (after Marcu 2005, PI. 3); E. Babócsa-Nárciszos-Basakert-grave (after Magyar 2005, 4. táb. 2); F. Szentes. Grave 2 (after Türk 2005, 5. kép); G. Dábáca-Castle Area IV. Grave 251 (after Gáli 2011, 22. táb.; H. Csongrád-Ellésmonostor. Grave 102 (after Pap 2002, 4. kép. 4) economic-social potential and prestige of a person or a family, stones placed in the graves are completely different. This custom can be categorised as a pagan one and it was clearly common in previous eras, but it was not put on the blacklist from the beginning of the 11th century, it can be detected archaeologically in the next two centuries. Unfortunately, as it can be seen on our map, the documentation of this custom is quite poor: this custom is only known in northern Transylvania with full documentation. The research of their locations in the cemeteries is possible only in two cases. In the cemetery section in Jucu, built graves are to be observed in the E part of the cemetery section. Certainly, the background of this phenomenon cannot be observed only by archaeological means. 11.6. The position of the arm bones in the graves (Fig. 11-14; PI. 29) When studying the position of the arms, one must take into consideration some aspects which are completely independent of the position of the body (and the arms) as they were put in the grave (e.g. the decomposition process of the body). By completing the chart used in another study of ours ,102 the positions of the lower arm 102 Gáli 2004-2005, 369: fig. 8.
