--- In
cybalist@yahoogroups.com, george knysh <gknysh@...> wrote:
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> --- On Sun, 8/2/09, george knysh <gknysh@...> wrote:
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> GK: Here is another source about burial practices in the area of and near the amber road in the 1rst-4th cs. CE:
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http://club-kaup.narod.ru/kaup_r_kylakov_hist_of_prussia_1283_4.html
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> The Lubsow graves are also mentioned. There is no difficulty in seeing them as Germanic. The author is quite familiar with the differences and similarities of burial practices among various ethna
Then he should have use five lives of the several pages to dismiss any connection between Przeworsk/Scandinavian/Wielbark/Marobodus inhumation and Sarmatian inhumation.
(interestingly he also mentions the West Balts who were immediate neighbours of the Germanics in the north, and opines that the biritualism of Wielbark was partially a borrowing from that source (the other influence being Marbodian))
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Obviously there are others than you who want there so bad to be a migration-tight iron curtain around Germania and Scandinavia.
> ****GK: Correction. Here is the Kulikov text on this: "The characteristics of the burial rite of the amber country which exemplifies equine headgear of the Proto-Vimose and Vimose type [GK: i.e. the Celtic stuff] are particularly interesting.
Very interesting.
Vimose is on Fyn (the island you couldn't spell).
Tell me more about its Celticness.
http://en.wikipedia.org/wiki/Vimose
http://tinyurl.com/l5pqww
You're winging it again, right?
Thirty years ago [GK 1974. Unfortunately the K. online version doesn't include the title of the sources]the most authoritative (and heretofore the sole) investigator of the burial ritual of the Aestii of Roman times, Jan Jaskanis, had somewhat a priori noted the West Baltic origin of the biritualistic tradition of the 1-4 cs. in southeastern Baltia... But in fact we lack foundations for the assertion of the West Baltic authenticity of the carriers of the tradition of biritualism in the amber country of Roman times. In the Przeworsk area to the south... the appearance of inhumations... are interpreted as the appearance in the north of some Marcomanni and Quadi (Nieweljowski, A., 1981).
That's a new one. But the Marcomanni and Quadi were neighbors of the Yasigi, so why not.
What is most likely though is
that this "appearance" (since the (earlier) inhumations are principally female) is to be interpreted as the existence of matrimonial relations between ethnically related communities."****
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The appearance of inhumations should be interpreted as the existence of matrimonial relations between ethnically related communities? What does that mean?
There were some relations through marriage between ethnically related communities and then they decided they should be interred in mounds without cremations? But in Denmark there exist many relations through marriage between ethnically related communities and yet they don't build mounds and inter their loved ones in them. Why is that?
Torsten