Istvánovits Eszter: International Connections... (Jósa András Múzeum Kiadványai 47. Aszód-Nyíregyháza, 2001)

Oxána V. Bobrovskaia: Belt amulet sets in the female costume of the Cherniakhov Culture

clubs symbolized heroism and strength, they must have been used by men. However, we do not have authentic data on such findings in male inhumation burials. On the other hand, such facts may be reflected in single specimens found in the assemblages of cremation graves. It is difficult to determine correctly the sources of this tradition in the Cherniakhov Culture. G. Diaconu connected their appearance, as well as the use of Cypraea panterina pendants, with the Sarmatian ethnic component in the Cherniakhov Culture (DIACONU 1966). An analogous idea in connection with Cypraea panterina pendants was suggested by G.B. Fedorov and M.G. Roshal'. They explained the use of Bolinus brandaris pendants by Roman provincial influence on the spiritual culture of the Cherniakhov population (FEDOROV-ROSHAL' 1981, 103). Numerous instances of the use of Cypraea panterina pendants in the second half of the 2

nd-3

rd c. are known among the Sarmatians of the Great Hungarian Plain (PÁRDUCZ 1950,12,17,19,23-24,27,31,35, Taf. XXII: 11, XLVTI: 4, LVI: 1, LXLX: 12, LXXIII: 1-3, LXXTX: 19, LXXXTV: 15, C, CXXLX: 8; VADAY 1985,370-371, Abb. 8:10,12-13; VADAY 1989,58, Abb.7). The concentration and character of find conditions in the Great Hungarian Plain make the Sarmatian origin of this tradition in the Cherniakhov Culture indubitable. However, the actual mechanism of its dissemination requires thorough study and interpretation. There is no chronological hiatus between the dates of the Sarmatian assemblages with Cypraea amulets on the Great Hungarian Plain and those of the early Cherniakhov assemblages. Sarmatians made up a certain part of the population among the first generations of immigrants,

5 so we would expect to find cultic objects among their personal things. However, there are no belt amulets in the material of the grave assemblages of the early stage of the Cherniakhov Culture.

6 The abandonment of important cultic attributes by certain elements of Cherniakhov Culture must have been the consequence of strictly economic processes. The transportation of shells to the barbarian lands must have been conducted by maritime transit and small-mediator trade. Trade mediators generally used river trade routes, which is evidenced by the concentration of Roman imports along navigable rivers (this must have been the most expedient way). The interruption in the import of goods - among them cultic objects popular in the barbarian milieu - from the Near East and Asia Minor could have been connected with the weakening of the intensive maritime trade during the period of the "Gothic Wars" and military events on the Danube up to the end of the 3

rd c. (MOMMSEN 1995, 166-173). Thus, if we accept that burials with belt sets took place not earlier than the middle of the 4

th c, then their appearance on the territory of the Cherniakhov Culture can be dated around the first half of the 4

th c. - the period of the generation born in the decades of economic stabilization. The mass diffusion of cultic sets in the third quarter of the 4

th c. can be observed in those regions of the Cherniakhov Culture where Sarmatian presence is well traced.

7 5 This idea is under study. 6 Except for the "problematic" grave 29 from the cemetery of Ruzhichanka. 7 Most of the burials with belt sets are found in niche-graves, catacombs and pits with shoulders (Belen'koe, Koblevo, Nagornoe, Furmanovka). At the limb and face bones of a female skeleton found in the Maslovo cemetery (grave 84), "traces of paint" were observed. In grave 224 of the Dänceni cemetery traces of the bead embroidery of trousers or boots etc. have been found.