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Istorie – Arheologie Tom Xxii MINISTERUL EDUCAŢIEI, CERCETĂRII ŞI INOVĂRII ANALELE UNIVERSITĂŢII DIN ORADEA ISTORIE – ARHEOLOGIE TOM XXII 2012 ANALELE UNIVERSITĂŢII DIN ORADEA SERIA ISTORIE – ARHEOLOGIE COMITETUL ŞTIINŢIFIC COLEGIUL DE REDACŢIE: Acad. Ioan Aurel-POP (Cluj-Napoca) Director Nicolae BOCŞAN (Cluj-Napoca) Prof. univ. dr. Barbu ŞTEFĂNESCU Ioan BOLOVAN (Cluj-Napoca) Redactor-şef Al. Florin PLATON (Iaşi) Prof. univ. dr. Antonio FAUR Rudolf GÜNDISCH (Oldenburg) Redactor-şef adjunct Toader NICOARĂ (Cluj-Napoca) Prof. univ. dr. Sorin ŞIPOŞ Nicolae PETRENCU(Chişinău) Secretar de redacţie GYULAI Eva (Miskolc) Conf. univ. dr. Gabriel MOISA Ioan Scurtu (Bucureşti) Membrii Gheorghe BUZATU (Iaşi) Prof. univ. dr. Sever DUMITRAŞCU Waclaw Wierzbienec (Polonia) Prof. univ. dr. Viorel FAUR Prof. univ. dr. Ioan HORGA Prof. univ. dr. Mihai DRECIN Manuscrisele, cărţile, revistele pentru schimb, Prof. univ. dr. Ion ZAINEA precum şi orice corespondenţă se vor trimite pe Lector. univ. dr. Florin SFRENGEU adresa colectivului de redacţie al revistei „Analele Lector. univ. dr. Radu ROMÎNAŞU Universităţii din Oradea”, seria Istorie – Arheologie. Lector. univ. dr. Mihaela GOMAN Lector. univ. dr. BODO Edith The exchange manuscripts, books and reviews as Asist. univ. dr. Laura ARDELEAN well as any correspondance will be sent to the address of the Editorial Staff. Les manuscrits, les livres et les revues proposés pour échange, ainsi que toute corespondance, seront adresses à la redaction. Responsabilitatea asupra textului şi conţinutului articolelor revine în exclusivitate autorilor. ADRESA REDACŢIEI: UNIVERSITATEA DIN ORADEA Departamentul de Istorie Str. Universităţii nr. 1 410087 - Oradea, jud. Bihor, România Tel.: (040) 259 408 167 Fax: (040) 259 408 443 FASCICOLA ISTORIE – ARHEOLOGIE ISSN 1453-3766 Tipar: METROPOLIS SRL Oradea, str. Nicolae Jiga nr.31 Tel.: 0729 845 160, 0788 845 160 Tel./ Fax: 0259 472 640 e-mail: [email protected] CUPRINS CONTENT SOMMAIRE INHALT STUDII STUDIES Constantin-Livian RĂDOESCU, Typologies et significations magiques- religieuses des vases anthropomorphes. Considerations sur les representations plastiques neo-eneolithiques de l’Olténie et de la Valachie ◄► Tipologii şi semnificaţii magico-religioase ale vaselor antropomorfe. Consideraţii asupra reprezentărilor plastice neo-eneolitice din Oltenia şi Valahia …………....…… 5 Sever DUMITRAŞCU and Florin SFRENGEU, Dacian Iron Spurs - A collection. In memory of Professor Kurt Horedt ◄► Pinteni de fier dacici – un repertoriu. Memoriei profesorului Kurt Horedt ………………………….…….. 32 Ion Alexandru MIZGAN, The Knights of the Fourth Crusade and their Treaty with Venice ◄► Cavalerii cruciadei a patra şi tratatul lor cu Veneţia …..… 35 Mihai GEORGIŢĂ, A Polemical Anticalvinist Text Previous to the ,,Answer Against the Calvinist Catechism’’◄►Un text polemic anticalvin redactat anterior ,,Răspunsului împotriva Catehismul calvin” ………………..………….45 Mihaela GOMAN, Sextil Puşcariu’s Dacoromania ◄► Dacoromania lui Sextil Puşcariu ………………………………………………………………………..52 Radu ROMÎNAŞU Mihaela CIOCA, The Hungarian Societies From Oradea And Bihor County At The End Of The 19th And The Beginning Of The 20th Centuries ◄► Societăţile maghiare din Oradea la sfârşitul secolului al XIX- lea şi începutul secolului al XX-lea ………………………..……………………… 57 Diana IANCU, Highlights on Ioan Ciordaş’s Political Activity ◄►Repere cu privire la activitatea politică a lui Ioan Ciordaş ………………………………… 67 Maria ROŞAN (MEZE), Aspects From The Activity Of The Sighet Division Of Astra In The First Years Following The Great Union ◄► Aspecte din activitatea despărţământului Sighet al Astrei în primii ani după Marea Unire .. 74 Monica POP, Romanian–British Relations During Goga-Cuza Government ◄► Relaţiile româno-engleze în timpul guvernului Goga-Cuza …..…………. 88 Cristina PUŞCAŞ, Prison of Oradea at the Beginnings of the Communist Period (1945-1946)◄►Închisoarea din Oradea la începuturile epocii comuniste (1945-1946) ……………………………….…………………………….. 94 Antonio FAUR, An Important History Source About The Biography And Activity Of Captain Ştefan Popescu, Leader Of The Anti-Communist Resistance In Bihor County (1946-1950)◄►Un important izvor istoric despre biografia şi activitatea Căpitanului Ştefan Popescu- liderul grupului de rezistenţă anticomunistă din Judeţul Bihor (1946-1950) …………………………………. 109 Sorin ŞIPOŞ, History, Censorship and Ideology Under the Communist Regime: Silviu Dragomir and the Investigation of the Revolution of 1848 ◄► Istorie, cenzură şi ideologie sub regimul comunist: Silviu Dragomir şi investigarea Revoluţiei de la 1848 ……………………………………………………………….. 123 Penka PEEVA, Containing the Enemy: American Strategy in the Balkans (1952-1955) ◄► Îndiguind inamicul: strategia americană în Balcani (1952- 1955) ……………………………………………………..…………………………. 147 Gabriel MOISA, The Alienation of History in Romania During Nicolae Ceausescu’s Regime ◄► Alienarea istoriei în România în timpul regimului Ceauşescu …………………………………………………..………………………. 169 Florin SFRENGEU, Archaeologist Sever Dumitraşcu’s Contribution to The Knowledge of the History and Culture of the Free Dacians of Roman Era in The Northwestern Romania ◄► Contribuţia arheologului Sever Dumitraşcu la cunoaşterea istoriei şi culturii dacilor liberi de epocă romană din nord-vestul României ……………………………………………………………………………. 176 The chronic of the history Department Scientific activity in the academic year 2011 ◄► Cronica activităţii ştiinţifice a Departamentului de Istorie pe anul 2012 (Radu Romînaşu) ……………………………………………………… 188 TYPOLOGIES ET SIGNIFICATIONS MAGIQUES- RELIGIEUSES DES VASES ANTHROPOMORPHES. CONSIDERATIONS SUR LES REPRÉSENTATIONS PLASTIQUES NÉO-ÉNÉOLITHIQUES DE L’OLTÉNIE ET DE LA VALACHIE. Constantin-Livian RĂDOESCU* Abstract: Anthropomorphic vessels shaped in the form of the human body reveal the existence of stylistic canons with spiritual connotations, representations of an outstanding feminine archetype, "the great Goddesses" and, irrespective of the typological category they belong to, constitutes an essential element in the magico-religious practices. The representation of the human face, in particular, of the face of Divinity, gives a sacred character to the vessels content, but at the same time ensures protection not only to the officials but also to the participants in the ceremonial. Considering their dimensions, they were supposedly used not only in libations, in the cult processions and ritual handling of grain. The possibility of viewing and materialisation of the principal attribute of "Mater Genitrix" (autoprocreation, Divinity assumed as a guarantor of the prehistoric world) in the allegorical form of vessels in the shape of the human body, is a reality of the spiritual life manifested through the life-long tendency of the prehistoric man to experience the sacred. Keywords: neo-eneolithic, anthropomorphic vessels, cult functionality, rite, ritual Pour ce qui est de la catégorie des représentations plastiques, les vases anthropomorphes occupent une place à part, raison pour laquelle la littérature de spécialité enregistre une série d’articles, d’études et de travaux consacrés à ces créations artistiques1. La large diffusion des vases anthropomorphes sur le * Université “Constantin Brâncuşi” Târgu-Jiu, e-mail: [email protected] 1 A. Niţu, Reprezentări antropomorfe pe ceramica de tip Gumelniţa A, în Danubius, II-III, 1969, p. 21- 44; idem, Vase antropomorfe ale ceramicii Staicani-Aldeni din dudul Moldovei, în CI, SN, II, 1971, p. 77-102; idem, Un vas antropomorf de tip Stoicani-Aldeni de la Suceveni (Galaţi), în Carpica, VI, 1973-1974, p. 7-15; Vl. Dumitrescu, Arta culturii Cucuteni, 1979; A. Niţu, V. Chirica, Deux vases cucuteniens aux caractères anthropomorphes récemment découverts dans le dép. de Iaşi, în B.A.I., I, 1987, p. 287-288; A. László, Vase neolitice cu feţe umane descoperite în România. Unele consideraţii 5 Constantin-Livian RĂDOESCU territoire de la Roumanie, leurs origines, leur diversité typologique, la charge spirituelle qu’ils émanent reflètent une certaine particularité des croyances religieuses mais aussi de l’organisation sociale. La prémisse dont on part dans cette démarche est celle qu’aborder un tel sujet suppose une vision globale sur le contenu de la vie spirituelle, vision qui doit surprendre non seulement les manifestations religieuses et artistiques, mais aussi la composante sociale dont on connaît malheureusement très peu. Bien qu’on ne dispose pas de données certes concernant l’organisation sociale et politique des communautés néo- énéolithiques, la reconstitution du système religieux est possible grâce aux représentations plastiques dont la signification et la fonctionnalité dévoilent l’essence „de la révolution des symboles”2. L’origine de ce type de représentations plastiques se trouve dans la culture Hassuna3 (le VIe millénaire av. J.C.), d’où, à travers un processus graduel et en même temps avec la propagation d’un nouveau mode de vie dans les régions de l’Anatolie et des Balkans, les formes d’expression artistique sont aussi mises en oeuvre sur ces territoires, les communautés Starčevo-Criş et Vinča étant celles qui ont pleinement contribué à la généralisation de la céramique anthropomorphe dans l’Europe de sud-est4. En fonction de l’étape de ces recherches archéologiques et de certains critères taxonomiques existents à ce temps-là, on a élaboré une série de typologies qui parfois ne permettaient pas la classification des matériaux atypiques qui ne présentaient pas les traits définitoires des canons artistiques spécifiques à une certaine phase culturelle.
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