International Symposium on Funerary Anthropology “Homines, Funera, Astra” U “ N 8 I 1 V 9 E 1 R E S I I T R A B T M E E A C „1 E D AL I A B A L IU Institute of Archaeology Iaºi "Iuliu Paul" Systemic Archaeology Institute June Alba Iulia 5 – 8, 2011 “1 Decembrie 1918” University Academia Românã Investeºte în oameni! PROIECT CO-FINANÞAT PRIN Fondul Social European prin Programul Operaþional Sectorial pentru Dezvoltarea Resurselor Umane 2007 – 2013 AXA PRIORITARÃ 1 Educaþia ºi formarea profesionalã în sprijinul creºterii economice ºi dezvoltãrii societãþii bazate pe cunoaºtere DOMENIUL MAJOR DE INTERVENÞIE 1.5 Programe doctorale ºi postdoctorale în sprijinul cercetãrii TITLUL PROIECTULUI ªtiinþele socio-umaniste în contextul evoluþiei globalizate – dezvoltarea ºi implementarea programului de studii ºi cercetare postdoctorale. CONTRACT POSDRU 89/1.5/S/61104
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Homines, Funera, Astra” fileAdina BORONEANŢ (“Vasile Pârvan” Institute of Archaeology, Bucharest, Romania), Clive BONSALL (University of Edinburgh, School of History, Classics
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International Symposium on Funerary Anthropology
“Homines, Funera, Astra”U “N 8
I 1V 9E 1 R ES IIT RA BT ME EA C „1 E DAL IABA L IU Institute of Archaeology Iaºi
"Iuliu Paul" Systemic Archaeology Institute
June
Alba Iulia
5 – 8, 2011“1 Decembrie 1918” University
Academia Românã
Investeºte în oameni!
PROIECT CO-FINANÞAT PRIN Fondul Social European prin Programul Operaþional Sectorial pentru Dezvoltarea Resurselor Umane 2007 – 2013
AXA PRIORITARÃ 1 Educaþia ºi formarea profesionalã în sprijinul creºterii economice ºi dezvoltãrii societãþii bazate pe cunoaºtere
DOMENIUL MAJOR DE INTERVENÞIE 1.5 Programe doctorale ºi postdoctorale în sprijinul cercetãrii
TITLUL PROIECTULUI ªtiinþele socio-umaniste în contextul evoluþiei globalizate – dezvoltarea ºi implementarea programului de studii ºi cercetare postdoctorale.
CONTRACT POSDRU 89/1.5/S/61104
1
International Symposium on Funerary Anthropology
“Homines, Funera, Astra”
“1 Decembrie 1918” University of Alba Iulia 5 – 8 June 2011
Sunday, June 5th
12.00 – 21.00
Arrival of participants
Monday, June 6th
9.00 – 9.30
Opening ceremony - Main building, Aula, 1st floor
I. Prehistory
9.30 – 10.00
Valentin-Codrin CHIRICA, Vasile CHIRICA (Institute of Archaeology, Iaşi,
Romania)
La Spiritualité des enterrements paléolithiques: pièces d’art mobilier
et de parure, déposées comme des offrandes
2
10.00 – 10.30
Adina BORONEANŢ (“Vasile Pârvan” Institute of Archaeology, Bucharest,
Romania), Clive BONSALL (University of Edinburgh, School of History,
Classics and Archaeology, United Kingdom)
Burial Practices in the Iron Gates Mesolithic
10.30 – 11.00
Mihai GLIGOR (“1 Decembrie 1918” University, Alba Iulia, Romania),
Mariana ROŞU (“Mina Minovici” National Institute of Legal Medicine,
Bucharest, Romania) Viorel PANAITESCU (“Mina Minovici” National
Institute of Legal Medicine Bucharest, Romania),
Bioarchaeological Inferences from Neolithic human remains at Alba
Iulia – Lumea Nouă (Romania)
11.00 – 11.30
Raluca KOGĂLNICEANU (“Teohari Antonescu” Giurgiu County Museum,
Romania), Alexandru MORINTZ (“Vasile Pârvan” Institute of Archaeology,
Bucharest, Romania)
The funerary space in the Hamangia culture
11.30 – 12.00
Susan STRATTON (Cardiff University, United Kingdom), Dušan BORIŠ
(Cardiff University, United Kingdom)
Gendered bodies and objects in the mortuary domain: Comparative
analyses of Durankulak cemetery
12.00 – 12.30
Raluca KOGĂLNICEANU (“Teohari Antonescu” Giurgiu County Museum,
Vlad - Andrei LĂZĂRESCU (Institute of Archaeology and Art History, Cluj-
Napoca, Romania)
Sacrificial rites or “simply” burials? New approaches in Early
Migration Period spiritual life
13.30 – 15.00
Lunch
15.00 – 18.00
Presentation of the archaeological project ALBURNUS MAIOR and its
cultural heritage and conservation aspects. Site visit.
Wednesday, June 8th
9.00 – 12.00
Visiting the Alba Carolina Vauban fortress.
12.00
Departure of participants.
Organizing Committee:
Mihai Gligor (“1 Decembrie 1918” University of Alba Iulia, Romania)
Raluca Kogălniceanu (Giurgiu County Museum, Romania)
Roxana-Gabriela Curcă (“Al. I. Cuza” University of Iasi, Romania)
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Abstracts
La Spiritualité des enterrements paléolithiques: pièces d’art mobilier et de
parure, déposées comme des offrandes
Valentin-Codrin CHIRICA, Vasile CHIRICA (Institute of Archaeology, Iaşi,
Romania)
L’attention accordée aux morts par les communautés humaines
paléolithiques peut être expliquée par deux éléments spécifiques exclusivement à
l’HOMME, comme entité supérieure du monde vivant : 1, le fait qu’il avait le
sentiment religieux; 2, par le caractère social de toute ses activités. Nous ne
pourrons jamais savoir la manière de réception de la mort dans les acceptions de la
vie des communautés humaines anciennes. Mais nous croyons qu’il existé une
conscience de la mort. Nous ne savons pas si l’anthropophagie rituelle est née au
début, avec l’idée de protection des corps des morts, ou beaucoup plus tard, selon
certaines clarifications d’ordre spirituel, comme un réflexe thaumaturgique,
concernant les éventuelles valences de supériorité de ceux qui s’étaient imposés
dans la vie sociale de la communauté; nous n’excluons non plus la consommation
rituelle du corps ou des parties du corps des morts qui lorsqu’ils étaient vivants,
présentaient des malformations pathologiques, se trouvant donc, idéologiquement,
en dehors de la communauté (peut-être même en position de supériorité, non
d’infériorité). Nous n’excluons non plus le cannibalisme, mais nous croyons qu’il
s’agit d’idéologie, donc de mentalités spécifiques seulement à certaines
communautés humaines. Il est très probable que la mort a été perçue, initialement,
surtout temporairement, comme partie du sommeil, raison pour laquelle, lorsqu’on
a découvert des tombeaux à squelettes entières, en position anatomique, ceux-ci
démontrent que les morts étaient enterrés « dans la position du sommeil ».
Une analyse des découvertes démontre qu’il n’y a pas eu de pratiques ou
cannons obligatoires, à travers des espaces géographiques larges, ou dans le cadre
des cultures archéologiques. Nous croyons que les pratiques rituelles sont apparues
et se sont multipliées dans des activités spécifiques, par l’expérience et des ajouts
permanents, par l’association des rites de passage et transmission, à éléments
idéologiques et par des socialisations, dans le cadre de la communauté ou par des
relations intercommunautaires. Les pratiques rituelles ont certainement existé,
même si nous ne connaissons les détails des manifestations cultuelles.
Il existe beaucoup d’interrogations encore sans réponse: statistiquement, on
a constaté qu’en ce qui concerne les enterrements (nous n’analysons pas en ce
contexte leurs caractéristiques, mais seulement l’idée de protection du corps après
la mort) du Paléolithique moyen européen, la plus grande attention est accordée
aux enfants, même aux nouveaux nés, car on a trouvé plusieurs squelettes d’enfants
que d’adultes; la situation est renversée pendant les autres étapes (cultures)
paléolithiques; pendant la même période, de début, ou même pendant le
Paléolithique supérieur (parfois), les offrandes déposées à côté du mort, même
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enfant, étaient représentées par des outils en pierre (bifaciales etc.)en association à
pièces d’art ou de parure; à la même époque, pendant le Paléolithique moyen en
Europe, mais aussi dans le Proche Orient, dans les tombeaux spécialement
aménagés on déposait des offrandes de viande (y compris les os) des animaux
chassés, ou les cornes de ceux-ci, fait interprété comme un élément de substitution,
de démonstration de la suprématie de l’homme par rapport à l’environnement en
permanence hostile; pendant le Paléolithique supérieur, peut-être à l’exception de
certaines découvertes de Kostienki, où l’on a déposé de nombreuses offrandes de
pièces lithiques, dans le reste du Continent les offrandes étaient représentés par des
objets de parure et/ou des pièces d’art mobilier; comme une subdivision de cette
constatation, surtout en France et en Italie, la plus grande partie des offrandes étant
constituées par des coquilles perforées, des espèces marines, pléistocènes,
d’habitude du Bassin Parisien. De ce point de vue, on remarque le triple tombeau
de Sungir, Russie, avec cette quantité immense d’objets d’inventaire, déposés
comme offrandes, à côté de l’homme et des deux enfants; une attention spéciale
étaient accordée, selon nous, aux membres de la communauté à malformations
pathologiques (peut-être nous ne généralisons pas, mais la constatation se réfère au
Gravettien de Dolni Vestonice): le corps de la femme sur le visage de laquelle on
a constaté l’existence de déformations pathologiques a été protégé par la fouille
d’une fosse couverte d’omoplates de mammouth, dont l’un peint; toujours là-bas,
le triple tombeau, des jeunes, avaient dans son centre, entre deux garçons, le corps
d’une fille (lui aussi à déformations pathologiques du visage), dans la zone génitale
(là où la main du garçon à sa gauche était tendue) étant déposée une grande
quantité d’ocre rouge. On remarque aussi le tombeau d’âge moustérien de
Shanidar, là où le corps du mort a été déposé sur un „lit‖ de fleurs, que les bergers
nomades irakiens cherchent encore de nos jours pour leurs qualités guérisseuses.
Ce fait, et beaucoup d’autres (la déposition d’ocre rouge), démontre, comme
élément de généralisation, la croyance dans la résurrection des morts.
L’étude essaiera aussi la systématisation de l’idée d’enterrement, de
phénomène funéraire, dans le Paléolithique moyen et supérieur d’Europe et du
Proche Orient, selon plusieurs critères, parmi lesquels nous mentionnons:
- la déposition du mort dans des espaces difficilement accessibles, sans aménagements spéciaux, mais à offrandes de pièces en silex; - la protection simple du mort (d’habitude on déposait seulement la tête / le crâne),
à cercle de pierres;
- l’aménagement de la fosse du tombeau et la déposition du corps, à accessoires
rituelles – offrandes de viande ou/et cornes d’animaux;
- l’aménagement spécial de la fosse du tombeau, surtout pour les membres de la
communauté, qui se faisaient remarquer par des spécificités physiques ou
psychiques;
- tombeaux d’enfants; tombeaux d’adultes; tombeaux de femmes; tombeaux
d’hommes; tombeaux communs; la relation de filiation entre les morts;
The presence of a tumulus in the Medgidia region from Dobrudja is not a
rarity. The analysis of various older and newer maps, of satellite images and the
field research led us to the observation that the tumuli, isolated or grouped (2 or 3),
were distributed like in a parallel row with the Carasu Valley.
Even if the past landscape suffered extreme transformations, especially
during the last century, and caused mainly by the construction of the Danube –
Black Sea Channel, some of the tumuli can be noticed even today from medium
distance. Some of them are visible even from the other bank of the Channel. It is
most probable that during Prehistory, and even after that, in the absence of high
vegetation (Dobrudja is known for its steppe vegetation), the tumuli dominated the
landscape and they might have been real steak poles on the itinerary of some
nomadic populations.
The T3 tumulus investigated by us dates from the Early Bronze Age,
Yamnaja culture, and consisted in one central grave with stone and wooden
structure, a circular ditch, and several other secondary graves. The inhumation is
the only practice documented in this tumulus. An interesting aspect is the looting of
its main grave, possibly in two moments different in time.
19
The tumulus necropolis from Adâncata-Imaş, Suceava county. The results of the
anthropological analysis
Angela SIMALCSIK (Iaşi branch of the Romanian Academy, Department of
Anthropology, Romania), Bogdan Petru NICULICĂ (Bucovina Museum Complex,
Suceava, Romania)
In the period 2000-2005 systematic archaeological investigations were
carried out in the tumulus necropolis from Adâncata-Imaş, Suceava county. The
necropolis, situated about 12 km. NE from the town of Suceava, belongs, according
to the findings’ feastures, to Komariv culture – Middle Bronze Age. It is the only
one investigated so far in Romania; this is why special attention was payed to the
digging system, to the interdisciplinary analysis (geological, geomorphological,
pedological, metallographical). The present report displays the results of the
anthropological investigations carried out upon the osteological remains sampled
from the 11 excavated tumuli. The importance of the introduction of these data in
the scientific circuit resides in the uniqueness of these Komariv discoveries.
The present study’s aim laid in the anthropological analysis of the human
remains (buried and cremated) discovered at Adâncata-Imaş, Adâncata village,
Suceava county (about 2200-1700 BC). The bone pieces were restored in the extent
that they were fit for restoration and then marked; further, the thorough
morphoscopic investigation and the anthropometrical data sampling were carried
out. The following objectives were achieved, as far as the preservation state
allowed: establishing the gender and approximate age at death; anthropometrical
analysis; morphoscopical analysis; establishing the pathologies and anomalies
identified at each individual. The anthropological analysis was carried out
according to the methods, criteria and techniques recommended by specialists.
Since an individual’s lifestyle may leave marks on the bone structures, the
anthropological observations obtained in this study, together with the
archaeological ones, allow us to create an overview of the community from
Adâncata.
Acknowledgement
This work was possible with the financial support of the
Sectoral Operational Programme for Human Resources
Development 2007-2013, co-financed by the European
Social Fund, under the project number
POSDRU/89/1.5/S/61104 with the title „Social sciences
and humanities in the context of global development -
development and implementation of postdoctoral
research‖.
20
21
Funerary rite and rituals of the early Sarmatians (2nd
-1st centuries BC) on the
territory between the Don River and the Danube mouths
Vitalie BÂRCĂ (Institute of Archaeology and Art History, Cluj-Napoca, Romania)
Location and layout of graves Graves from the early Sarmatian period
discovered in the researched territory are located mainly in the region comprised
between Dnieper and Don rivers, except for the burials from Burgunka (T 1 G 1)
and L’vovo (T 1 G 1 and T 6 G 1) on Dnieper right bank and that from Nicolscoe
(T 1 G 7) left of Dniester and other two graves from Bezeni (damaged burial) and
Holmskoe (T 4) in the Prut-Dniester interflow. The vast majority of graves are
reusing older tumuli. Usually, tumuli belong to the Bronze age, yet there are cases
when they belong to the Eneolithic (Novolugansk T 1 G 1, Nicolscoe T 1 G 7) or
Schythian periods (Balki T 26 G 1; Bol’šaja Belozerka T 1 G 1; Bol’šaja Belozerka
(Bliznecy group) T 1 G 3).
Grave types According to the pit shape, several grave types are knows: 1. oval (Fig. 1/4); 2. rectangular; 3. rectangular with lateral steps (Fig. 1/2–3); 4. rectangular with niche; 5. trapezoidal (Fig. 1/1); 6. catacomb (Fig. 1/5).
Most numerous graves have a rectangularly-shaped pit (13), followed by
oval pits (4), rectangular with lateral steps (5), trapezoidal (3), rectangular with
niche (2) and catacomb (1). The pit limits could not established for 31 graves.
According to the overall situation, we believe that most graves had a rectangularly-
shaped pit.
Fig. 1. Funerary pit and construction shapes of early Sarmatian graves from the north of the Black Sea
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Grave layouts For the arrangement of their graves, the Sarmatians used timber especially to cover graves, close niche or catacomb entrances, pit bottoms, arrange entrances in niche or catacomb burials or the niches themselves. Coffins, chest coffins and sarcophagi were wooden made; as well, certain grave walls were timber planked. Tree bark, reed, sedge or other vegetal material were additionally used. Most often, the pit bottom was covered with grass, reed, tree bark and brushwood. Brushwood, grass, reed and stones were also utilized to cover the grave. Same materials, including stone plinths closed catacombs and niche entrances. At times, traces of vegetal pillows were identified under the skull of the bodies in several Sarmatian graves.
Elements of inside arrangement were discovered in 15 instances of early Sarmatian graves in the North Pontic area.
Orientation and position of the bodies Out of 59 early Sarmatian graves identified in the analysed area, 29 (49%) of the bodies are oriented to the north, northwest and northeast, 12 (20%) to the south, southwest and southeast, 3 (5%) to the east and 1 (2%) to the west, while in 14 (24%) cases the orientation is uncertain. Most probably, the majority of the latter had the bodies oriented to the north, northwest and northeast.
Eastward or westward orientation of the bodies is characteristic neither to the early Sarmatian environment from the north of the Black Sea or that in the area east of Don during the 3rd—1st centuries BC. On the other hand, such orientation is specific for burials of Syracian Sarmatians in the Kuban region. The eastward oriented grave from Kairy (T 2 G 24) is representative as its inventory comprises a cup typical for the Kuban region.
Concerning the position of the bodies within the grave it is worth
mentioning that the extended position on the back is predominant. Nonetheless,
there are cases when skeleton arms and legs were differently positioned.
Elements of the funerary ritual White (chalk, white clay, white sand,
plaster, shells), various shades of red (ochre, realgar) and rarely yellow minerals
(sulpha) held a very important place within the funerary ritual of the Sarmatians.
The custom of spreading the pit or coffin bottom with powder chalk is most often
encountered within the graves. Chalk in small bits, as well as its substitutes—white
clay, plaster and shells, red-coloured (ochre, realgar) and yellow-coloured minerals
are also found. Inside certain Sarmatian graves small piles of charred wood and ash
were identified.
Within early Sarmatian graves from the analysed area, elements of the
funerary ritual preserved in only three cases (Novobarannikovka T 2 G 1,
Sergeevka T 4 G 17, Holmskoe T 4), although they are rather frequent in early
burials in the area east of Don and Volga. The body in the grave from
Novobarannikovka had its chest painted in red (realgar?) and the pit bottom of the
grave from Sergeevka was sprinkled with chalk. Animal offerings Within the analysed burials animal offerings are present
in 17 out of 59 graves. Accordingly, out of 17 graves with animal offerings, 13 comprise sheep and ram bones, 2 consist of horse bones, 1 includes large horned animal bones and 1 grave contains swine bones (?). Of 17 burials, the offering was
23
placed in the skull area in 8 cases, in 6 instances in the leg area, in one case under the right hand palm and the pit bottom in another case.
In 7 cases the animal offering was accompanied by knives, in 4 cases it
was found in different places of the grave pit, in two cases it was deposited in jugs
together with a knife and in one case it was discovered in a vessel.
Funerary inventory: composition and position within graves Early
burials comprise rather large quantities of hand-made pottery compared to wheel-
made pottery. Hand-made pottery is largely of Sarmatian origin and in a few cases
is imported. In two instances (Sokolovo T 1 G 1, Ševčenko T 2 G 18) hand-made
and wheel-made pottery were identified together. Wheel-made pottery is entirely
imported. Out of the total, most numerous are cups.
The majority of pottery was deposited in the skull area, a few in the leg
area and rarely, around the hands or basin. Household objects were also deposited,
yet in small numbers (loom weights, whetstones and piercing tools).
Best represented are jewelry and dress items. Their typological variety is
rather limited and certain items did not even spread on a general basis in the early
Sarmatian world. Large part was imported from neighbouring cultural areas. Best
represented are the brooches and beads, followed by pendants and earrings and
other categories present in one or two graves. A specific peculiarity of women burials inventory are the mirrors, found in
16 graves. Certain graves also comprised harness pieces (bits, hackamores, phalera, appliqués), as well as weaponry (swords, spear spikes and arrows).
Acknowledgement
This work was possible with the financial support of the Sectoral Operational Programme
for Human Resources Development 2007-2013, co-financed by the European Social Fund,
under the project number POSDRU/89/1.5/S/61104 with the title „Social sciences and
humanities in the context of global development - development and implementation of
postdoctoral research‖.
Coins and pebbles from the Anglo-Georgian excavations at Pichvnari
Michael VICKERS (University of Oxford, Jesus College, United Kingdom)
The Oxford-Batumi Pichvnari expedition was active on the Black Sea
coast of Georgia between 1998 and 2010. Excavation was conducted in
the settlement and in the Colchian and Greek cemeteries that date to the fifth
to third century BC. Apart from the usual grave-goods, pottery and glass for
the most part, there are two regular classes of small finds, one that has been closely
studied, and one that has not. Coins are regularly found at the head
of the deceased, and presumably served in the minds of the bereaved as ―Charon’s
obols‖, or payment for the ferryman across the River Styx. The other class of grave
offering occurs even more frequently in the form of small stones - beach pebbles or
pumice - that had been placed on graves by mourners.
24
Aspects of everyday life reflected in the funerary discoveries from Ibida (Slava
Rusă, Tulcea County)
Dan APARASCHIVEI (Institute of Archaeology, Iaşi, Romania), Mihaela IACOB
(Institute of Eco-Museal Research, Tulcea, Romania), Andrei SOFICARU („Fr. I.
Rainer‖ Institute of Anthropology, Bucharest, Romania), Viorica VASILACHE
(―Al. I. Cuza‖ University, Iaşi, Romania)
(in collaboration with Simina Stanc and Radu Pârnău)
The purpose of this undertaking is based on the research carried out on
several tombs within the Late Roman necropolis of Ibida (Slava Rusă, Tulcea
County). We will pursue their typology, but, above all, we will try to reconstruct
some elements of everyday life of the inhabitants of the city. We intend to capture
some aspects of the social status of individuals in the city of Ibida, in 4th-6
th
centuries AD, the fashions of this period, the diet, the diseases and ways to cure
them and others.
Our research team includes several specialists in various fields and
consequently the results of its efforts are very useful for this type of research. The
anthropological analysis carried out on the skeletal remains of the necropolis of
Ibida, the physical-chemical analysis of metal objects from the funerary inventory,
along with the archaeozoological and paleopedology studies can reveal, to a
significant extent, some of the daily life events of local residents.
Acknowledgement
This work was possible with the financial support of the Sectoral Operational Programme
for Human Resources Development 2007-2013, co-financed by the European Social Fund,
under the project number POSDRU/89/1.5/S/61104 with the title „Social sciences and
humanities in the context of global development - development and implementation of
postdoctoral research‖.
25
Child Burials in Roman Dobrudja. A report of work in progress: The case of
Ibida (Slava Rusă)
Alexander RUBEL (Institute of Archaeology, Iaşi, Romania), Andrei SOFICARU
(„Fr. I. Rainer‖ Institute of Anthropology, Bucharest, Romania)
Child burials are nearly always underrepresented in the cemeteries of the
Roman and other periods. All archaeologists interested in the burial customs of the
ancient world have to confront this salient problem. This paper will present several
explanations for this fact. It will also discuss sociological approaches, and those
from cultural anthropology, while paying special attention to the frequent child
burials inside settlements.
We also meet this situation in Roman Dobrogea, and especially in Slava
Rusă. Here, besides the usual infant burials inside the settlement, we also observe
evidence in amphoras. In the light of this evidence, we seek to shed light on the
sociological background of child burials in this region of the Roman World.
Sépultures d’enfants dans les nécropoles romaines et tardo-romaines en
Dobroudja. Quelques réflexions
Irina Adriana ACHIM (―Vasile Pârvan‖ Institute of Archaeology, Bucharest,
Romania)
La question de la mortalité infantile à l’époque romaine et tardo-romaine
en Dobroudja, telle que l’on peut apercevoir à travers les publications
archéologiques disponibles, a suscitée très faiblement l’intérêt de la communauté
scientifique. Aborder ce sujet, par le biais des instruments d’analyse de
l’archéologue, ce n’est qu’une modeste contribution à la connaissance plus poussée
de la place réservée aux enfants dans l’univers funéraire dominé par les adultes.
La communication portera sur les tombes d’enfants identifiées dans les
nécropoles des villes grecques (Tomis, Callatis, Histria) ou romaines
(Noviodunum, Tropaeum Traiani, Libida) en Dobroudja. L’étude comparée des
nécropoles les mieux connues vise à reconstituer – autant que faire se peut – les
pratiques funéraires spécifiques à cette aire géographique sur deux paliers
chronologiques distincts : l’époque romaine et tardo-romaine.
Un premier volet de cette étude vise à définir le recrutement des nécropoles
et ensuite la répartition spatiale des tombes d’enfant au sein du cimetière comme
forme d’expression de la socialisation des morts en jeune âge). Il faudrait d’abord
distinguer entre les morts périnataux ou nourrissons et les enfants qui ont atteint un
âge supérieur à un an et cela dans les cas quand l’âge a pu être estimé. Après avoir
esquissé une image générale concernant la situation topographique des sépultures,
nous analyserons le rite funéraire, le type de dépôt funéraire (qu’il s’agit d’une
tombe individuelle, double ou multiple), le mobilier qui accompagne ces défunts. Il
26
est alors possible de s’interroger sur la persistance, voir même la non persistance
des usages funéraires concernant les enfants entre l’époque romaine et l’antiquité
tardive, notamment sur le mode d’ensevelissement, domaine dans lequel
l’inhumation s’avère presque exclusive dans le cas des sujets infantiles. Enfin, la
mise en perspective historique des découvertes archéologiques analysées permettra
certaines considérations sur la diversité religieuse de l’espace funéraire, surtout à
l’époque tardo-antique et en particulier à l’épreuve du progrès du christianisme.
Photo: Histria. Nécropole I autour de la basilique extra muros. Tombe n
o 51 durant les
fouilles archéologiques de 1962. (Fouille N. Hampartumian ; cliché N. Hampartumian,
Archive du chantier archéologique Histria, IAB).
Remerciements
Cette recherche a été financée par le Programme Opérationnel Sectoriel pour le
Développement des Ressources Humaines 2007-2013 et co-financée par le Fond Social
Européen dans le cadre du projet de recherche POSDRU/89/1.5/S/61104 Les sciences
sociales et humaines dans le contexte de l’évolution globalisée – déroulement et
développement du programme d’études et de recherche postdoctorale.