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From:
Subject: Re: Gear at Grunwald
Date: Tue, 20 Mar 2001 03:45:07 GMT
References: <sab1f264.042@mail.walterhav.com>
In-Reply-To: <sab1f264.042@mail.walterhav.com>
The Common Slavic language community, which ended c.500 A.D..,
borrowed words from Germanic; those for "house", "stable" and "bread",
among others (Mallory, In Search of the Indo-Europeans, p. 79 (ISBN
0-500-27616-1)). That doesn't mean that the Germans taught the Slavs
how to make any of these things, of course, just that there must have
been considerable contact.
The Goths were either the bearers of the Chernyakovo culture of the
second to fifth centuries A.D. or part of a congerie of tribes that
made up the complex. Marija Gimbutas holds that the Goths politically
superimposed themselves on the resident Slavs; Joachim Werner that the
Chernyakovo culture was purely Germanic; while Valentin Sedov would
have Iranians and Slavs in symbiosis in the culture's northern part
(Mallory,p.79).
The Hun invasion did not expell all of the Goths as a French
traveller of the C17 could still find their language spoken in a few
Crimean villages.
Iranian Tamgas may have engendered the Polish herb. The house
marks that are found in the arms of German patricians have a similar
formn though they obviously have no clan significance. Into C20 the
fishermen of Hela marked their tackle and gear with "runic" markings.
In Iceland there are linear designs that have supposed mystical
meanings or power. However the nearest parallel is the horsebrand
shown on a North african mosaic of the Vandal period that shows a
Vandal nobleman. The design of the horse's brand is roughly a cross
recercele but with the top arm terminating as a crescent-like fourche.
The Vandals had absorbed the Sarmatian Alans in Spain and so the
influence could be from there or from the sojourn of the Vandals in
Central Europe near various Sarmatian remnants. Alternatively such
designs could have a common indo-european root and simply have been
lost in the more early Christianised peoples.
South Eastern Poland stands at a windy corner where the post-Roman
Byzantine and Latin commonwealths encountered Turco-Mongol
steppe-dwellers and Irano- Islamic influences brought by them after
the conversion of the Tartars to Islam. The Polish-Lithuanian
Commonwealth would straddle those cultures and create, in Sarmatism, a
macaronic synthesis that is in many ways the Poland most hold
dearest.
Regards,
John
(Rohde)
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