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The aim of this article is to discuss a very important topic of interest and to define the character of an immense group of coins, namely — the group of the tetradrachms, which, according to the author, are called the tetradrachms of the island of Thasos, and the “Thasos type” tetradrachms of “bad-style”. A number of authors have supported the hypothesis that the coins in question are eastern Celtic imitations. The author of this article has analyzed a number of large coin hoards, which he has already sorted and published. The methodology includes the analysis of spatial distribution; the examination of the internal chronology and dynamics of the coinage; a “die-study”. The author has divided the coinage in terms of names and types of Thasians present on the coins in three main groups: original — up until approximately the end of the 2nd Century BCE; of a “Thasos type” under the control of the Roman administration in Macedonia in the period up until ca. 80 BCE; imitative — after 70 BCE. At the same time, the author has given his own definition regarding which tetradrachms of the “Dionysios Soter” type are imitations. These are the rough and almost completely barbarous imitations, on which the legends are simply forged by marks. The images are stylized and they diverge from the prototype. The coins themselves, which have so far been called imitations, the author has divided into three groups: the first and the second ones he refers to as “bad-style” coins, whereas the third one he calls “real” imitations. The question of the so-called imitations of the tetradrachms of the Macedonian regions has been touched upon, as well.

The result of the colonisation of the eastern and southern part of the Carpathian Basin by Celtic communities was the appearance of some new communities characterised by the cultural amalgamation of the newcomers with the indigenous populations, which led to the construction of new collective identities. At the same time, the ?colonists? established different social, political or economic relationships with different indigenous populations from the Balkans. This article discusses the practices related to the cultural interactions between the aforementioned communities and the ways in which these connections can be identified through the analysis of material culture from the eastern and southern Carpathian Basin, and the northern and north-western Balkans.

The presence of the Celts in Transylvania during the middle La Tène period was neither ephemeral nor devoid of consequences. Most likely, their mythological legacy materialized in local late La Tène iconography (e.g. "the knight with bird of prey" of Surcea or the "female triad" of Lupu). Despite the changes to the regional collective identities illustrated in the historical appearance of the Dacians, myths of Celtic tradition became integrated in the cultural memory of local elites of the 1st century BC. Under these circumstances, the alleged antagonism between Celts and Dacians, emphatically incorporated in the Romanian historiography from the testimony of Strabo (VII 3, 11), should be regarded with a critical eye. Beyond the conflict between Burebista, king of the Dacians and Getae, and Critasiros, king of the Boii and Taurisci, many indicators of a particular trans-regional cultural solidarity should be better distinguished, conceived and accepted. Most likely, habits and ideological patterns of central European (Celtic) origin played a fundamental role in the genesis of late La Tène culture in pre-Roman Dacia.

Rak O. Principe de classement chronologique des oiconymes français (formations celtique-préceltique). Preceding views of scholars on the history of the names of settlements in different chronological periods and at the time of their formation give us grounds to claim that placenames are quite permanent onomastic formations, notwithstanding the fact that the language of the whole nation tended to undergo considerable changes. Our research sets chronological classification as a principle and, thus, we try to divide French placenames of CelticPreceltic periods according to various strata of linguistic legacy. We would like to refer to the fact that in terms of our research we have found a number of scientific statements on Celtic-Slavic linguistic ties. It is quite possible that the placenames Galych, Galychyna, Galicia are associated with the name of the Galatians (hypothesis, which is adhered to in our research). It should be taken into account that Celtic-Slavic linguistic and ethnic contacts are still considered to be controversial. Although the ancient Celtic-Wends of Indo-Europeans in the middle of I millennium BC were settled over vast areas of Europe, namely from Gaul to Galicia (Spain) to Ukrainian Galicia and Turkish Galatia. Very little information have we as of today regarding the Celtic language and even less regarding its grammar and linguistic rules, which in its turn, makes it almost impossible to competently evaluate its real impact on the Roman and Germanic languages. Celtic Indo-European language, being the resemblance of Old Germanic and Scandinavian languages, bears traces of many ancient peoples like the Greeks, Macedonians, Romans, Marseilles, Belgians, Iberians, Ligurians and others. At that time Gauls were operating Celtic language as the basic means of communication, the written variant of which was not legally unified or codified. There has not been discovered any evidence of texts, the authorship of which could be attributed to Gauls. As a matter of fact, only Roman and Greek sources supply us with the information about the spoken variant of the Celtic language. Key words: toponym, oikonym, name of a settlement, history of France, Celts, Gauls, Ligurians, Romans. Рак А. Хронологический принцип классификации французских ойконимов (кельтские – докельтские образования). Прежние взгляды ученых на историю возникновения названий поселений в разные хронологические периоды, на время ихобразованиядают нам возможность утверждать, что ойконимы, несмотря даже на незначительные изменения в образовании названий, остаются все же достаточно устойчивыми ономастическими образованиями, даже в случае, когда менялся язык целого народа. Основываясь на хронологический принцип классификации в нашей работе, мы делаем попытку разделить французские ойконимы кельтскодокельтского периода, исходя из различных унаследованных ими лингвистических пластов. Ключевые слова: топоним, ойконим, название на- селенного пункта, история Франции, кельты, галлы, лигурийцы, римляне.

Один из самых замечательных агиографических памятников эпохи раннего европейского Средневековья — «Житие св. Колумбы Ионского» св. Адамнана Ионского (Vita sancti Columbae auctore Adamnano). Св. Колумба был ирландским монахом, просветителем племени пиктов в Шотландии, основателем и первым настоятелем аббатства на острове Иона (Шотландия). Его житие было написано св. Адамнаном, девятым по счету аббатом Ионской обители. В статье приводятся краткие биографические данные свв. Колумбы и Адамнана, информация об особенностях административного устройства и литургической практики Кельтской Церкви, а также сведения о церковно-историческом контексте произведения. Кроме того, указываются устные и письменные источники, использованные св. Адамнаном при написании этого труда. Далее следует краткий филологический разбор стиля и лексики автора жития на основании исследования оригинального латинского текста, после чего представлен обзорный анализ содержания памятника. В заключение приводится информация об истории исследования и публикации текста жития., One of the most remarkable hagiographic documents of the early European Middle Ages is “Life of St. Columba of Iona” written by St. Adamnan of Iona (Vita sancti Columbae auctore Adamnano). St. Columba was an Irish monk, known as the enlightener of the Picts in Scotland, the founder and first rector of the abbey on the island of Iona (Scotland). His life was described by St. Adamnan, the ninth abbot of the Ionian monastery. The article provides a brief biographical data of St. Columba and St. Adamnan, gives some information about the peculiarities of the administrative structure and liturgical practice of the Celtic Church, as well as evidences about the church-historical context of the work. In addition, the oral and written sources used by St. Adamnan while writing this work. The following is a brief philological analysis of the style and vocabulary of the author of life based on a study of the original Latin text, after which a review analysis of the contents of the document is presented. In conclusion, information is provided on the history of research and the publication of the text of life.

International audience

International audience; With the Etruscan expansion to the Po Valley in the second half of the 6th century BC the Etruria Padana became an area of intercultural exchange between Greece in the East, the Celtic world in the North and West, and central Etruria and other Italian peoples in the south. The Etruscan population welcomed not only Greek goods but also adopted elements of Greek culture and lifestyle – including games. Since the second half of the 5th century, a century before the Celtic expansion to Northern Italy, people of Celtic origin installed themselves in the region and, to judge from the burial customs, apparently got well integrated into Etruscan society.In Etruscan and Celtic graves such as those around Bologna and Spina near Ferrara gaming material such as dice, counters, pebbles, and cowries has been found in great quantities. As far as the history of games is concerned this material may add to a better understanding not only of the games played by the Etruscans of the Certosa period, but also of the possible adoption of Greek games in the Po Valley and their transmission to the Celtic world.; Avec l’expansion étrusque dans la vallée du Pô dans la seconde moitié du VIe siècle av. J.-C., l’Étrurie Padane est devenue une zone d'échange interculturel entre la Grèce à l’est, le monde celte au nord et à l’ouest, et l’Étrurie centrale et les autres peuples italiens au sud. La population étrusque a accueilli non seulement des produits grecs, mais aussi des éléments de la culture et du mode de vie grecs, y compris des jeux. Depuis la seconde moitié du Ve siècle, un siècle avant l’expansion celtique vers le nord de l’Italie, des personnes d’origine celtique se sont installées dans la région et, à en juger par les coutumes funéraires, se sont apparemment bien intégrées dans la société étrusque.Dans les tombes étrusques et celtiques comme celles de Bologne et Spina près de Ferrare, on a trouvé en grande quantité du matériel de jeu comme des dés, des pions, des cailloux et des cauris. En ce qui concerne l’histoire des jeux, ce matériel peut contribuer à une meilleure compréhension non seulement des jeux joués par les Étrusques de l’époque de Certosa, mais aussi de l’adoption possible des jeux grecs dans la vallée du Pô et de leur transmission au monde celtique.

Статья посвящена исследованию духовно-нравственного образа ирландского монаха и миссионера среди пиктов, основателя и первого настоятеля аббатства на острове Иона (Шотландия) — св. Колумбы Ионского, как он представлен в одном из самых замечательных агиографических памятников кельтского христианства эпохи раннего Средневековья — «Житии св. Колумбы Ионского», написанном девятым по счету аббатом Ионской обители св. Адамнаном (Vita sancti Columbae auctore Adamnano). В начале приводятся краткие биографические данные о св. Колумбе в свете научно-исследовательской литературы. На основании анализа оригинального латинского текста произведения воспроизводится облик св. Колумбы: приводится краткий обзор совершенных им чудес, упоминаемых в тексте памятника, а также выявляется этическая составляющая во взглядах и деятельности святого. Кроме того, указываются устные и письменные источники, использованные св. Адамнаном при написании жития св. Колумбы, а также приводится информация об истории исследования и публикации памятника, The article is devoted to the study of the spiritual and moral image of St. Columba of Iona, the Irish monk who was a missionary among the Picts, the founder and the first abbot of the abbey on the Iona island (Scotland). He is represented in one of the most remarkable hagiographic documents of Celtic Christianity of the early Middle Ages which is named “The Life of St. Columbus of Iona” (Vita sancti Columbae auctore Adamnano) and written by St. Adamnan, the ninth abbot of the Iona monastery. At the beginning of the article there are some brief biographical data on St. Columbus given in the light of the modern research literature. On the basis of the analysis of the original Latin text of the work, the image of St. Columba is shown in connection with a brief overview of his miracles mentioned in the text. Also the document reveals the ethical component in the views and activities of the saint. In addition, noticed are the oral and written sources used by St. Adamnan in writing the life of St. Columba, as well as given is the information about the history of research and publication of the document

International audience; Ancient texts described that one of the most impressive ritual practices of the Celts during the Iron Age was to remove the heads of enemies killed in battle and to embalm them for display in front of the victors dwellings. An archaeological settlement excavation site in Le Cailar, in southern France, has revealed a considerable number of examples of this practice. It was documented by Classical authors and later by the archaeological recording of iconographic representations and skeletal remains of human heads. Weapons were also exhibited alongside the severed heads. Here we report the results of chemical investigations for the characterization of the biomarkers of embalming that are likely to be present in eleven fragments of these human cranial remains. These results may lead to answers to some of the archaeometric questions related to the subject of embalming in 3rd century BC Transalpine Gaul, thus advancing the knowledge of these ritual practices, documented by Greek Classical authors as part of the wider research into the proto-historic societies of the Mediterranean coastal region.

Aux frontières du mythe et de l’histoire, les Bébryces d’Occident semblent décourager toute tentative d’identification. Vus alternativement comme une construction légendaire des Grecs – ils participent à la geste occidentale d’Héraklès – ou comme une ethnie véritable, établie aux marges de l’espace ibérique, ils ont donné lieu à une bibliographie d’autant plus ample que leur importance dans les sources est modeste.Nous voudrions formuler ici une proposition nouvelle, fondée sur une comparaison avec deux autres peuples régionaux, les Tasgoduni de la région de Toulouse, et les Volciani espagnols du piémont pyrénéen, à l’existence plus solidement étayée. Cette comparaison nous autorise à voir dans les Bebrukes un peuple historique lié à l’établissement des Volques dans le sud de la Gaule et en Espagne dans le courant du IIIes. av. J.-C. On the borderland of myth and history the western Bebryces seem to discourage all attempts at identification. Seen alternately as a legendary construction of the Greeks – they are to be found in epic poems dealing with Herakles feats in the West- or as a real ethnic group settled on the margins of the Iberian area, they gave rise to a bibliography all the more vast as their importance in the sources is modest. We wish to formulate here a new proposal founded on a comparison with two other peoples of the area, the Tasgoduni of the Toulouse area and the Spanish Volciani of the Pyrenean foothills, whose existence is more solidly established. Such a comparison allows us to see in the Bebrukes a historic people linked to the settlement of the Volcs in Southern Gaul and Spain during the IIIrd c. B.C.

La actividad mercenaria en la Antigüedad es uno de los campos de estudio más complejos de la investigación histórica, en buena medida debido a la difícil combinación que existe entre los siempre parciales datos de las fuentes literarias y la arqueología. La reciente publicación de dos monografías dedicadas al mercenario ibérico y celta, a cargo respectivamente de Raimon Graells y Luc Baray, nos brinda una magnífica oportunidad para retomar una vieja discusión siempre latente en el estudio de las dinámicas bélicas y culturales, y que nos permite ahondar en las intrincadas relaciones a larga distancia en el Occidente europeo antiguo, Research on ancient mercenaries is fraught with problems, being the match between the scarce and partial data provided by the literary sources and the archaeological record a tricky and difficult matter. The recent publication of two books dealing with Iberian and Celtic mercenaries, by Raimon Graells and Luc Baray respectively, offers us an opportunity to dwell on a pervading discussion when studying cultural and military dynamics, and long distance relationships in Ancient Western Europe