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In Iberia, ditched enclosures appeared during the Copper Age (late fourth to third millennium bc). These sites are linked by their circular organization, communal labour investment, and complex temporality, but vary markedly in their distribution, function, and scale. Though archaeological attention has focused on ‘mega-sites’, an assessment of small-scale enclosures in marginal environments is key to understanding the social dynamics that facilitated their emergence. Here, the authors present results from Los Melgarejos (Getafe, Spain), the first Iberian Chalcolithic enclosure (3 ha) to be extensively documented, with all structures and seven per cent of the enclosure ditches excavated. Bioarchaeology, mortuary archaeology, isotope analyses (δ13Cco, δ13Cap, δ15N), and radiocarbon dating are employed to compare lived experiences of diet, stress, trauma, and funerary ritual at small- and large-scale enclosures. Comparisons with the mega-site of Marroquíes reveal similarities in lived experience and ritual practice, as well as regional differences in dietary isotopes, highlighting the utility of multiscalar comparisons for understanding prehistoric lifeways.
Research in Roman interior design and wall painting has undergone two major shifts in the past century. The first, in the 1980s, steered away from the tradition of purely art historical studies that had elucidated the basic principles of artistic developments, iconographies, and pictorial programs. Instead, researchers focused on the Roman house as a social space, with private and public zones inhabited by individuals of different social standing. The second shift, occurring in the new millennium, saw researchers returning to the decoration of the house; however, they were now more intrigued by the cognition and reception of the paintings and how they were conceived to create atmospheres, mnemonic paths, and impressions on their viewers. Simultaneously, important insights into the often-multifunctional use of space were provided by finds analysis.
Aeolic and Aeolians explores the origin of an ancient Greek language and the beginnings and evolution of the community of its speakers – the Aeolians. Roger Woodard argues that the starting point for both is situated in Asia Minor during the period of the Late Bronze Age, and that the ancestral Aeolic speech community can be identified with the Mycenaean peoples of Anatolia called the Ahhiyawans in Hittite records. These Bronze-Age Asian Greeks would intermarry with local Luvian peoples of western Anatolia, and the Aeolian language and identity – an identity encoded in myth-emerged from the intermixing of the two societies. Aeolian myths are central to Woodard's ground-breaking investigations presented in this volume. He demonstrates how assemblages of mythic components, what Lévi-Strauss called bricolage, enabled early Aeolians to give intellectual expression to their distinctive Greek identity. With the collapse of Bronze-Age societies in Mycenaean Greece, some of the early Aeolians of Anatolia would migrate to Europe, introducing their language and myths into Hellas.
An examination of a varied set of linguistic phenomena that can be understood as processes of complexification at work in Ur-Aeolic as a variety of Greek that took shape in the context of an isolated speech community –specifically one situated in western Anatolian locales during the Bronze Age.
Examination of the foundation traditions of Magnesia on the Maeander, an Aeolian polis of western Anatolia, and the various Aeolian mythic traditions attached to this city located within Caria.
Discussion of the transfer of cult knowledge from Anatolia to European Hellas in both the Bronze Age and Iron Age, with a close examination of Ephesian Artemis and other Asian Mother-goddess figures with consideration of Ur-Aeolian (= Ahhiyawan) and Aeolian involvement in the process.
Aeolic and Aeolians explores the origin of an ancient Greek language and the beginnings and evolution of the community of its speakers – the Aeolians. Roger Woodard argues that the starting point for both is situated in Asia Minor during the period of the Late Bronze Age, and that the ancestral Aeolic speech community can be identified with the Mycenaean peoples of Anatolia called the Ahhiyawans in Hittite records. These Bronze-Age Asian Greeks would intermarry with local Luvian peoples of western Anatolia, and the Aeolian language and identity – an identity encoded in myth – emerged from the intermixing of the two societies.
An investigation of the Luvo-Hittite dammara- religious functionaries (male and female) and the borrowing of the term into Ahhiyawan (Ur-Aeolian) and, thence, European Mycenaean cult vocabulary as dumartes and its variant damartes (a scribal borrowing), and an exploration of the Anatolian source of the theonym Artemis. The intersection of both the cult title and divine name with Mycenaean dialect variation is carefully examined.
Cultural landscapes affiliated with the Indigenous Sámi of the northern boreal forests are laden with cognitive elements of social and religious significance. Here, the authors focus on trees bearing incised markings and use an archaeological and ethnohistoric interpretive framework to explore the significance of such trees in Sámi landscapes. Intensive forestry is destroying culturally modified trees at an alarming rate, and their significance as the bearers of culture and history is being stripped from forest landscapes. As a step towards understanding their importance, this work makes a plea for the documentation, interpretation and protection of the remaining trees.
The investigation of Aeolian foundation myths continues in this chapter, with examination of traditions of the founding of Boeotian Thebes. Ancestral Indo-European tradition is again evident, as is an Anatolian stratum, one which foregrounds technological expertise of Asian origin.