Die Frau des Germanen: Roman (German Edition)

Europa an der Schwelle zum Mittelalter: Der reiche Pferdezüchter Marcellus lebt mit seiner Frau Flavia in einer Idylle im Herzen des heutigen Frankreich.
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It only takes 5 minutes to start your one month trial, and after you can download not just this eBook but many others ;. Beside the altar was a circular shrine surrounded by a wall, in the centre of which was an image in the form of a stele; goats and other animals had been sacrificed there. There are also small oval sacrificial sites marked off by rocks or branches, dating to the late Hallstatt Period. Some of these contained simple wooden idols, one of which had a decorated neck-ring. A large loom weight indicated a female divinity. Painted pottery shows typological kinship with Rhineland examples.

Cultic observances continued in the late Migration Age after the lake shrank as a result of sedimentation. Apsoidal enclosures, as are found for example in the Trier temple area, became common. These enclosed altars made of blocks of sod or soil supported by wickerwork, with a tall post or a simple stick-figure cult image on the top.

Cultic staffs used by the priests were associated with the altars. They created a large circular cultic area at the site, with small enclosures, which also contained cultic posts and an image made from a forked stick. The cultic area underwent two periods of construction. At its centre was a large rectangular wooden altar with corner posts; numerous bones from sacrificed animals were found near it.

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Skull fragments from human sacrifices were found on the western edge of the cultic area. On its northern side were two unusual sacrificial sites with a sword set upright in the ground and a human skull. Tacitus mentions a conflict between the Hermunduri and the Chatti on the River Werra as having taken place at about this time. After the battle, which was won by the Hermunduri, sacrifices continued at the lake site. During the mid-Roman Period, use of the site focused on the veneration of various deities distinguished by their idols and attributes, which took place in shared circular shrines.

In the 3rd century CE, this format was superseded by a single shrine, in which a wooden cult image of a goddess was placed near the altar. The figure shows Gallo-Roman influence and may be compared to Diana , to whom deer and swine were also sacrificed. The shrine contained a coffin with a female skeleton inside; the grave was destroyed in the 4th century, possibly during the disturbances associated with the formation of the Thuringii.

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In the 5th century, two ship shrines were created at the site. The larger was formed of branches with a hole indicating the steering oar and was associated with a male divinity, who was represented by a tall post idol surmounted by a horse's head.


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The smaller ship shrine had a sacrifice of cattle and was dedicated to a goddess. Ship shrines are also attested from earlier periods. In the late Migration Age , the site was a major sacrificial location.

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Several offerings were found within, but no idols. At some point, the enclosure was destroyed by fire. The archaeological evidence does not support continuous use after the early Holy Roman Empire , [22] but 10th- and 11th-century pottery and dog bones indicate sacrifices at the site even after the introduction of Christianity. Heathen observances died out after the foundation of the Archdiaconate of Oberdorla, which was probably a response to the presence of the widely important heathen site. It is also possible to compare the elements of proto-Germanic and Germanic cult practice at Oberdorla with local customs which may be in part survivals of heathen traditions.


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    5. The extensive preserved material at the site also provide valuable information about diet, animal husbandry, and material culture. In particular, the large numbers of well-preserved animal remains are an important source of information on the nature and size of domesticated animals during the periods when they were sacrificed, [28] [29] [30] [31] [32] [33] [34] including the spread of house cats from areas of Roman settlement into non-Roman Germanic areas. Some of the discoveries from the excavation are on display at the Opfermoor Museum on the northern edge of Oberdorla, including the skeletal remains of a woman with her skull on a stake, reproducing the way she was found.