Africa has the oldest artefacts and evidence for fire. It is where Homo sapiens evolved and developed novel technologies before dispersing into the rest of the world some 70ka ago. There is, however, no reliable evidence in Africa for artificial shelters and dwellings older than 20ka. This paper sets out to understand why such basic architecture appears so late in a continent with great environmental variation and a deep history of innovation. The approach combines evidence from micro and macro scales of analysis. The micro scale uses ethnoarchaeological studies of Africa’s small circular houses to examine how and why gender separates their occupants both spatially and through their access to food stores. At the macro scale, the absence of food stores among Africa’s extant hunters and gatherers is predicted from environmental factors that apply to the whole continent. Without food storage there are no significant dwellings. I then turn to the archaeological evidence for the appearance of dwellings and storage from Africa and the Levant, a contiguous region where huts are known at 23ka. The evidence for dwellings in Europe is then considered. While dwellings are earlier here than in Africa and the Levant none are reliably older than 32ka. They are found with evidence for food storage. The paper explores the implications of this chronological framework for a major transition in hominin evolution that, before agriculture, involved intensification in subsistence combined with storage, and a novel architecture of gendered spaces now found worldwide.

Mesolithic hunter-fisher-gatherers manufactured many kinds of composite tools, among them a variety of adzes and axes with antler, bone, stone or wood heads and other insets. The adzes and axes were constructed from two or three parts, sometimes including a fixed or a separate one- or two-part intermediate piece between handle and blade. These sleeves were made of different raw materials and shapes. This paper presents new results on wooden sleeves, especially the one-part sockets, which seem to have been used exclusively by the Mesolithic and Neolithic foraging cultures in Europe. Sleeves from 15 sites in Germany, Latvia, Poland and Russia are described and discussed. Attention is drawn to the use of roots and burrs (burls) which were utilised for the sleeves, illustrating the detailed technical and material knowledge of these post-glacial populations.

Este artículo presenta un resumen de los resultados más sobresalientes de las últimas cuatro temporadas de excavación y dos temporadas de mapeo y recorrido sistemático en el sitio de Cerro Jazmín, ubicado en la Mixteca Alta, Oaxaca, México. Los trabajos arqueológicos nos han permitido documentar un importante asentamiento urbano que se remonta al Formativo tardío (300 aC) y un período inicial de florecimiento urbano del 300 aC al 300 dC. Nuestras excavaciones hasta ahora apuntan a un período de declive poblacional durante la época Clásica y a una renovada ocupación Posclásica iniciando alrededor del año 1000 dC. Se resumen los resultados de excavaciones en espacios monumentales y públicos, así como de espacios domésticos y posibles áreas de producción y almacenamiento. Se cuenta ahora con una muestra de 65 individuos cuyos datos bioarqueológicos e isotópicos nos permiten saber sobre la salud, dieta y aspectos de la calidad de vida en la antigua ciudad.

Within disciplines that aim to understand past cultures by studying the objects they made, research methodologies can move between example-based object-specific investigations and whole-of-corpus data-driven analyses. And when the count of extant objects is relatively small, every single individual object has the potential to uniquely contribute to new knowledge or transform existing paradigms. But how does a researcher know how many objects there are, where they are, how they have been studied and written about in the past, and which may be awaiting closer examination? This article introduces an object-literature framework that connects objects to the literature that mention them and creates an error-corrected resource that enables the tracing of objects through published literature and through time. The specific example described here applies the framework to khipus (knotted-cord recording devices from the Andes), to create the “khipu-biblio cross-reference.” Key findings include comprehending the pattern of khipu publications, identifying understudied khipus, and updating the count of known khipus and their locations. By applying the framework to any collection of objects, researchers and collections teams can draw substantial benefits and accelerate the generation of new knowledge.

In the region of Cyrenaica is located the rural sanctuary of Martuba, where two altars and a set of statues have been discovered that have traditionally been linked to the goddess Isis. However, through a comparison with other elements belonging both to the region and to Numidian and Phoenician-Punic areas, as well as Egypt, this paper defends their identification not with the Egyptian divinity, but with the one with which a process of hybridisation or religious bricolage took place at some point prior to Herodotus, the puissance divine called for convenience ‘Luna’ (Moon). This suggests the presence of two intertwined cultural traditions that have contributed to the formation of an innovative and distinct local reality. The resultant cultural artefact is characterised by a synthesis of influences from dominant cultures, such as Roman and Egyptian, while retaining distinctive elements that are unique to the Libyan-Phoenician tradition.

Cette étude propose une relecture inédite de la physique élémentaire d’Averroès à partir de trois questions laissées ouvertes par les textes d’Aristote : le statut des qualités premières, l’existence d’une intensité maximale de ces qualités, et la possibilité pour les corps simples d’exister à l’état pur. En croisant les commentaires au De caelo, au De generatione et corruptione et aux Meteorologica, son apport majeur consiste à faire apparaître, dans un corpus souvent lu à travers le seul prisme péripatéticien, l’influence structurante de Galien. En articulant les schèmes hylémorphiques d’Alexandre d’Aphrodise avec la théorie galénique des puissances naturelles, Averroès élabore une théorie du sensible inédite, critique à l’égard d’Avicenne, selon laquelle le cosmos est un système dynamique clos, dans lequel le mélange perpétuel, orchestré par le mouvement céleste, donne lieu à ce que l’on peut appeler une complexion cosmique : non pas un équilibre absolu, mais une somme réglée de complexions relatives, à la mesure de la diversité du sensible.

Rituals are sites of personal and social transformations. However, we still do not have a sophisticated theory for how these rituals were embedded and generated within specific political economies, nor how communities used ritual activities to conceptualize the cosmos. This paper develops a theoretical framework exploring pragmatism and materialism to articulate the relationship between imperial political economies and ritual activities, situating the latter in the former. This framework will then be applied to ritual activities in southern Roman Britain, exploring how ritual activities emerged within the imperial political economy. The emergence of Roman imperialism in Roman Britain materially impacted upon not only the nature and range of ritual activities, but also the cosmologies of local communities. Ritual activities are materializations of cosmological beliefs, and both were determined by the imperial political economy. It is this process by which cosmologies emerged to naturalize socially constructed relations and activities that I call ontogenesis.

Fārābī had an Arabic translation of Ptolemy’s Harmonics and was deeply immersed in it. The evidence is internal to Kitāb al-Mūsīqā al-kabīr. A passage can be found at the end of the first book of the madḫal in which Ptolemy is mentioned by name and his treatise on music also receives explicit mention. The puzzle is that, according to Fārābī, Ptolemy acknowledges directly in the Harmonics that he could not discriminate different patterns of attunement by ear, but Ptolemy nowhere makes any comment about his level of musicianship. The best way to understand Fārābī’s puzzling claim is as an inference from Ptolemy’s attempt to disprove Aristoxenus’ argument that the fourth is equal to two and a half tones. The paper argues that the inference is plausible, that Fārābī drew it and that he could not have drawn it without being intimately familiar with Ptolemy’s Harmonics.

Archaeology has been closely entangled with dominant power structures since its formal emergence in the nineteenth century. Recent scholarly work has sought to challenge this relationship and destabilize the fundamental Eurocentrism of archaeological theory and praxis. The extent to which this effort is reflected beyond academia has, however, not been as widely explored. In this article, the author presents evidence concerning the production of archaeological knowledge within the academy, the dissemination of knowledge of the past in schools and the media, and the consumption of this knowledge by members of the British public, including adults and secondary school pupils aged 11–14. He concludes that there exists a fundamental disjuncture between contemporary scholarly work and popular perceptions of the past and suggests some ways the academy may challenge the continued prevalence of Eurocentric perspectives of the past in popular discourse.

The “Concession to Avicenna,” also known as the seventh chapter of De substantia orbis, is one of Averroes’s several philosophical attempts to reconcile between the corporeality of the celestial bodies and their eternity. The “Concession” contains a brief and rare nod of approval to Avicenna, which prompted the title under which it circulated. The work, lost in Arabic, survives in Ṭodros Ṭodrosi’s Hebrew translation from 1340, from which Abraham de Balmes’s subsequent Latin translation was made in the early sixteenth century. The present contribution offers, for the first time, an edition of the text in Hebrew and its original Latin translation (before its editorial revision for the 1525 editio princeps), alongside an introduction, a philosophical analysis of the argument, an English translation, and a glossary.

Newgrange, the Neolithic monument and centerpiece of the Brú na Bóinne UNESCO World Heritage complex, is a high-profile example of prehistoric societies’ observation of, and reverence for, solar events. Comparatively little is known about how these concepts were remembered by those using Newgrange over subsequent millennia. While excavations have uncovered large quantities of later material culture, debate continues about what these subsequent activities represent. We combine zooarchaeological, radiocarbon, and isotopic evidence to assess the nature and seasonality of human–animal–environment relationships at Newgrange. Results show a concentration of feasting activity, focused on pigs, dating to 2600–2450 BC and indicate that most pigs were slaughtered shortly after a period of rapid, pannage-fueled weight gain. This seasonal specificity indicates feasting likely occurred in the weeks around the winter solstice and suggests that, centuries after passage tomb construction ended, practices at Newgrange continued to focus on the general winter solstice timeframe. We also connect a unique isotopic signature for mast (tree nuts) with pannage husbandry, a pattern that should allow for reinterpretation of archaeological pig diets and human–woodland relationships across Europe.

The Tudor and Stuart New Year's gift exchange rolls were prepared every year. The manuscripts were kept in the Jewel House as an audit and accounting record of the inventory and were removed when the contents of the Jewel House were dispersed in 1649. A total of thirty-five rolls of the Tudor and Stuart exchanges are known to be extant. Between the mid-seventeenth century and the present time these manuscripts were held in private muniment collections, sold at auctions and intermittently studied by dilettantes. Individuals purchased the rolls for personal study and as curiosities. Antiquarians and Fellows of the Society of Antiquaries of London were interested in and recognised the value of these gift rolls. Antiquarian book dealers and autograph collectors enhanced the rarity of royal signatures and emphasised the rarity of these manuscripts. Sale catalogues of various bookdealers and auction houses record the path of the gift rolls from and/or into private collections and archives. Presently, while they should be included with the other state papers, these manuscripts are in the custody of eleven different archival locations in three countries. This paper tracks the preservation of these manuscripts through their ownership journeys and the records related to their locations.