James Mellaart 1925–2012
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THE ELEUSINIAN MYSTERIES of DEMETER and PERSEPHONE: Fertility, Sexuality, Ancl Rebirth Mara Lynn Keller
THE ELEUSINIAN MYSTERIES OF DEMETER AND PERSEPHONE: Fertility, Sexuality, ancl Rebirth Mara Lynn Keller The story of Demeter and Persephone, mother and daugher naturc goddesses, provides us with insights into the core beliefs by which earl) agrarian peoples of the Mediterranean related to “the creative forces of thc universe”-which some people call God, or Goddess.’ The rites of Demetei and Persephone speak to the experiences of life that remain through all time< the most mysterious-birth, sexuality, death-and also to the greatest niys tery of all, enduring love. In these ceremonies, women and inen expressec joy in the beauty and abundance of nature, especially the bountiful harvest in personal love, sexuality and procreation; and in the rebirth of the humail spirit, even through suffering and death. Cicero wrote of these rites: “Wc have been given a reason not only to live in joy, but also to die with bettei hope. ”2 The Mother Earth religion ceIebrated her children’s birth, enjoyment of life and loving return to her in death. The Earth both nourished the living and welcomed back into her body the dead. As Aeschylus wrote in TIic Libation Bearers: Yea, summon Earth, who brings all things to life and rears, and takes again into her womb.3 I wish to express my gratitude for the love and wisdom of my mother, hlary 1’. Keller, and of Dr. Muriel Chapman. They have been invaluable soiirces of insight and under- standing for me in these studies. So also have been the scholarship, vision atdot- friendship of Carol €! Christ, Charlene Spretnak, Deem Metzger, Carol Lee Saiichez, Ruby Rohrlich, Starhawk, Jane Ellen Harrison, Kiane Eisler, Alexis Masters, Richard Trapp, John Glanville, Judith Plaskow, Jim Syfers, Jim Moses, Bonnie blacCregor and Lil Moed. -
Stamp Seal from Beycesultan
Stamp Seal from Beycesultan Fred C. Woudhuizen Heiloo, The Netherlands [email protected] In this note the legend of a well-preserved stamp seal from Beycesultan, located along the upper course of the Maiandros river in present-day western Turkey, is recovered from oblivion. With a view to the fact that this stamp seal was discovered in a layer separating the Early Bronze Age ones from those of the Middle Bronze Age, it is argued that we may actually be dealing here with the earliest datable document conducted in an Indo-European tongue. In the form of an addition to my most recent discussion of Middle Bronze Age Luwian hieroglyphic inscriptions in order to determine the region of origin of the script,1 I drew attention to a stamp seal inscribed with a Luwian hieroglyphic legend from Beycesultan, which according to the excavators of this site, Seton Lloyd & James Mellaart (1965: 36), had come to light in a dividing line marking the transition from the Early Bronze Age (level VI) to the Middle Bronze Age (level V), so dating c. 2 2000 BC. 1 Woudhuizen 2011: section I.2.1, but actually to be found in an additional note on p. 88 to section I.2.2. on full legend seals as well as in the postilla to section I.2.1 on pp. 464-467. 2Lloyd & Mellaart 1965: 36 “The integrity of these pavements on the south side of the trench is important to emphasize, because, at a point about 15 cm. beneath the earlier one, a stamp-seal of special interest was found (AS VIII, Pl. -
David French
In Memory of DAV I D FR E N C H A Life in Anatolian Archaeology Anadolu Arkeolojisine Adanmış Bir Hayat September 30 Eylül 2017 Erimtan Müzesi 1 The oldest photographic reference to David French in the archives of the BIAA, probably a photograph for an ikamet (BIAA archives) David French’in AİAE arşivlerinde bulunan en erken fotoğrafı, olasılıkla bir ikamet tezkeresinden (AİAE Arşivi) PROGRAMME PROGRAM 11.00 Arrival / Registration / Welcome Geliş / Kayıt / Hoşgeldiniz 11:15 Harald Hauptmann ‘With David French from the Peneios to the Euphrates and beyond’ ‘Peneios’tan Fırat’a ve daha ötelere David French’le” 11.45 Altan Çilingiroğlu ‘David French: My first mentor in excavation’ ‘David French: İlk Kazı Öğretmenim’ 12.15 Lutgarde Vandeput ‘David French, founder of the BIAA Research Centre’ ‘David French, Enstitünün Bir Araştırma Merkezine Dönüşmesi’ 12.45 Lunch Öğle Yemeği 14.15 Stephen Mitchell ‘David French, Cambridge and the ‘New Archaeology’: breaking new ground at Aşvan’ ‘David French, Cambridge ve ‘Yeni Arkeoloji’: Aşvan’da Bir İlki Gerçekleştirmek’ 14.45 Stuart Blaylock ‘Reminiscences of David French at Tille Höyük, 1980-1990’ ‘David French’in Tille Höyük Anıları, 1980-1990’ 15.15 Tea / coffee Çay / kahve 15.45 Benet Salway ‘On the (Roman) Road with David French’ ‘David French’le Roma Yolunda’ 16.15 İlhan Temizsoy ‘David French: A Defining Legacy for Anatolia’ ‘David French: Anadolu’ya İz Bırakan Hoş Sada’ 3 David French at the excavations in Can Hasan - 1961-1967 (BIAA Archives) Can Hasan Kazılarında David French - 1961-1967 (AİAE -
The Wall Paintings of Çatalhöyük (Turkey): Materials, Technologies and Artists
The Wall Paintings of Çatalhöyük (Turkey): Materials, Technologies and Artists Duygu Seçil Çamurcuoğlu Thesis Submitted to University College London for the Degree of Doctor of Philosophy Institute of Archaeology University College London September 2015 1 I, Duygu Çamurcuoğlu confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been indicated in the thesis. Duygu Çamurcuoğlu 2 ABSTRACT Neolithic site of Çatalhöyük (Turkey) presents the most detailed and the interesting story up to date on Neolithic art and technologies both for the prehistoric archaeology and the material science studies. Çatalhöyük wall paintings are significant in terms of understanding the ideas of beliefs, rituality, symbolism and the social organization within the Neolithic community as well as the development of Neolithic wall art, since there are no other Neolithic sites at which the wall paintings were found of a similar scale in sizes and varieties in representations. However the technological processes which these paintings were created by did not seem to be interconnected with the discussions on the social aspects. The constantly developing field of material science has proved that the social studies on these paintings would not be complete without the study of their technologies which ultimately created these images. For the first time, this research aims to investigate primarily the technological make up of these paintings in detail and tie up the previous studies on the Çatalhöyük pigments and plasters within a broader technological and social context. The nature of wall painting production as a whole i.e. -
The Question of Fertility Cults 2 E
ARCHAEOLOGY AND FERTILITY CULT ΙΝ ΤΗΕ ANCIENT MEDITERRANEAN PAPERS PRESENTED ΑΤ ΤΗΕ FIRST INTERNATIONAL CONFERENCE ΟΝ ARCHAEOLOGY ΟΡ ΤΗΕ ANCIENT MEDITERRANEAN ΤΗΕ UNIVERSITY ΟΡ MAL ΤΑ 2 - 5 SEPTEMBER 1985 edited by ΑΝΤΗΟΝΥ ΒΟΝΑΝΝΟ B.R. Grϋner Publishing Co. Amsterdam ('\ !", ·c'" :Ί t 1 {~JJ;';'~ © The editor οπ behα/j ΟΙ the individuαl αuthors Cataloguing ίn Publication Data International Conference οη Archaeology of the Ancient Mediterranean (lst : 1985 : University ofMalta) Archaeology and Fertility Cult in the Ancient Mediterranean : papers presented at the First International Conference οη Archaeology of the Ancient Mediterranean, the University of Malta, 2-5 Septernber 1985 / edited by Anthony Bonanno. - Arnsterdarn : B.R. Grtiner, 1985 ISBN 90 6032 288 6 1. Mediterranean region - Ancient history 2. Fertility cults - Ancient world Ι. Bonanno, Anthony, 1947 - ΙΙ. Title GN845.M415 930.091822 Printed and bound ίη Malta by The University of Malta Press 1986 CONTENTS Preface v List of Members, with addresses vii Opening Addresses ix SECTION I: PREHISTORY 1 The question of fertility cults 2 E. Anati Old Europe: sacred matriarchy or complementary opposition? 17 B. Hayden Philosophical paradigms of fertility cult interpretations: philosophical perspectives on seasonal goddesses 31 Z. van Straaten Ancient religions in the context of cultural types 43 M. Lobell Problemes d'interpretation des objets miniatures de Dikili Tash (Neolithic recent) 55 C. Marangou Seated clay figurines from the Neolithic period, Israel 63 T.Noy Cultic finds from the Middle Copper Age of western Hungary - connections with south-east Europe 69 E. Banffy Fecondite et pratiques funeraires en Egee a l'age du Bronze 79 R. -
Ritual Practice and Architecture at Chalcolithic Çadır Höyük in Anatolia
religions Article Not Seeing Is Believing: Ritual Practice and Architecture at Chalcolithic Çadır Höyük in Anatolia Laurel Darcy Hackley 1,*, Burcu Yıldırım 2 and Sharon Steadman 3 1 Department of Classics, University of North Carolina, Chapel Hill, NC 27599, USA 2 Department of Settlement Archaeology, Middle East Technical University, Ankara 06800, Turkey; [email protected] 3 Department of Sociology/Anthropology, College at Cortland, State University of New York, New York, NY 13045, USA; [email protected] * Correspondence: [email protected] Abstract: Chalcolithic religious practice at the site of Çadır Höyük (central Anatolia) included the insertion of ritual deposits into the architectural fabric of the settlement, “consecrating” spaces or imbuing them with symbolic properties. These deposits are recognizable in the archaeological record by their consistent use of ritually-charged material, such as ochre, copper, human and animal bone, and certain kinds of ceramics. During the 800-year period considered in this paper, the material practice of making these ritual deposits remained remarkably consistent. However, the types of spaces where the deposits are made change as shifting social organization reforms the divisions between private and public space. Keywords: Chalcolithic; prehistory; Anatolia; foundation deposits; ritual; material practice; in- fant burial Citation: Hackley, Laurel Darcy, Burcu Yıldırım, and Sharon Steadman. 2021. Not Seeing Is 1. Introduction Believing: Ritual Practice and Architecture -
Introduction Joan Marler
Introduction Joan Marler Spring / Summer 2007 Volume 3, Number 1 Introduction Joan Marler This issue of the Journal of Archaeomythology is range of issues concerning various interpretations dedicated to British archaeologist James Mellaart of the site and its remarkable contents. whose discovery in 1958 of the Neolithic site of Çatalhöyük, on Turkey’s Konya Plain, In “Çatalhöyük: The Organization of a Neolithic revolutionized the study of Anatolian prehistory. Society,” Shahina Farid (Field Director and Two years before Mellaart investigated the “forked Project Coordinator at Çatalhöyük) describes the mound” and discovered that it was “Neolithic at layout of the densely packed settlement, its the bottom and Neolithic at the top” (Mellaart, prominent internal features, its ecological context, personal communication), Seton Lloyd, former economy, burial practices, wall paintings and Director of the British Institute of Archaeology at plaster reliefs, portable sculptures and examples of Ankara, had asserted that Anatolia “shows no sign important recent discoveries. whatever of habitation during the Neolithic period” (Lloyd 1956:53). It was commonly In one of two interviews, Joan Marler speaks with assumed that farming technologies were Project Director Ian Hodder about the reopening of transported westward by sea, and that Anatolia the excavation at Çatalhöyük, new interpretations functioned solely as a land bridge for the of the burials within the houses, Çatalhöyük social introduction of Neolithic technologies into Europe. structure, the subject of ‘visual metaphor’ and Hodder’s interpretation of the wall paintings and Between 1961 and 1965, during four seasons of symbolic imagery, in contrast to previous excavation, Mellaart’s team uncovered hundreds interpretations by James Mellaart and Marija of well-preserved rooms, dozens of polychrome Gimbutas. -
Çatalhöyük Management Plan
ÇATALHÖYÜK MANAGEMENT PLAN April 2004 Çatalhöyük Research Project THIS PROJECT HAS BEEN SET UP WITH THE FINANCIAL ASSISTANCE OF THE EUROPEAN COMMUNITY. THE VIEWS EXPRESSED HEREIN ARE THOSE OF THE TEMPER PROJECT AND ITS PARTNERS AND CAN THEREFORE IN NO WAY BE TAKEN TO REFLECT THE OFFICIAL OPINION OF THE EUROPEAN COMMISSION. 1 Table of Contents Table of Contents ...........................................................................................................2 Figures ............................................................................................................................6 Tables ..............................................................................................................................6 Executive Summary .......................................................................................................7 Çatalhöyük ........................................................................................................7 Significance ........................................................................................................7 Management Plan ....................................................................................................7 Management objectives............................................................................................7 Management policies................................................................................................8 Implementation ........................................................................................................8 -
Neolithic Plasters of the Near East: Catal Hoyuk Building 5, a Case Study
University of Pennsylvania ScholarlyCommons Theses (Historic Preservation) Graduate Program in Historic Preservation 2003 Neolithic Plasters of the Near East: Catal Hoyuk Building 5, a Case Study Burcum Hanzade Arkun University of Pennsylvania Follow this and additional works at: https://repository.upenn.edu/hp_theses Part of the Historic Preservation and Conservation Commons Arkun, Burcum Hanzade, "Neolithic Plasters of the Near East: Catal Hoyuk Building 5, a Case Study" (2003). Theses (Historic Preservation). 326. https://repository.upenn.edu/hp_theses/326 Copyright note: Penn School of Design permits distribution and display of this student work by University of Pennsylvania Libraries. Suggested Citation: Arkun, Burcum Hanzade (2003). Neolithic Plasters of the Near East: Catal Hoyuk Building 5, a Case Study. (Masters Thesis). University of Pennsylvania, Philadelphia, PA. This paper is posted at ScholarlyCommons. https://repository.upenn.edu/hp_theses/326 For more information, please contact [email protected]. Neolithic Plasters of the Near East: Catal Hoyuk Building 5, a Case Study Disciplines Historic Preservation and Conservation Comments Copyright note: Penn School of Design permits distribution and display of this student work by University of Pennsylvania Libraries. Suggested Citation: Arkun, Burcum Hanzade (2003). Neolithic Plasters of the Near East: Catal Hoyuk Building 5, a Case Study. (Masters Thesis). University of Pennsylvania, Philadelphia, PA. This thesis or dissertation is available at ScholarlyCommons: https://repository.upenn.edu/hp_theses/326 UNivERsmry PENN5YL\^\NIA. UBRAKIE5 ! NEOLITHIC PLASTERS OF THE NEAR EAST: CATAL HOYUK BUILDING 5, A CASE STUDY Burcum Hanzade Arkun A THESIS in Historic Preservation Presented to the Faculties of the University of Pennsylvania in Partial Fulfillment of the Requirements for the Degree of MASTER OF SCIENCE 2003 V\MIax) Reader Susanna C. -
From Catal Huyuk(1)
A REINTERPRETATION OF THE FIGURINES FROM CATAL HUYUK(1) MASAKO OMURA* Catal Huyuk, located in the south of the Central Anatolia, is one of the earliest settlements of the village farming communities of the Early Neolithic period, which is dated ca. 6500-5700 B. C. (Fig. 1). During the excavations carried out there by J. Mellaart in 1961-1966(2) many figurines made of stone and of clay were discovered, among many other important finds. The purpose of this paper is to propose a new interpretation regarding the meaning and function of these figurines. I. General Interpretations of the Prehistoric Figurines The small anthropomorphic figurines have been generally related to earth rites and mother-goddess worship. The archaeologists call the figurines mother-goddesses or their consorts, associating them generally with representations of such as follows; the mystery of fertility and natural creation, the prosperity and continuity of human generations, the protection of human beings and animal beings from diseas and disasters, the protection of the dead and the reign over the nether world, and the gurantor of the means of life, such as hunting, farming, weaving, and so on.(3) Further, R. Duru suggests that these functions of figurines might have led to their use as cubic objects of magical rites for fertility, as amulets, or as devices to explain the phenomina of the mythical world.(4) The interpretation that regard the anthropomorphic figurines as mother goddesses and their consorts are probably based on the find-places and shapes of figurines. Many of figurines have been found in areas suggested to be sanctua- ries.(5) Particularly a few female figurines which were found in the bins or among the grains, as Mellaart suggested at Catal Huyuk, indicates that they are the guar- dian goddesses of farming. -
Iron, Steel and Swords Script - Page 1 Actual Remains and Model of Çatal Höyük
Early Places With Metals: Çatal Höyük Çatal Höyük is the modern Turkish name for a fascinating archaeological site in the hills of central Anatolia. This Neolithic city contained twelve successive levels of buildings and was populated from 7500 BC to 5700 BC (English Wikipedia) or from 7400 / 7100 BC to about 6200 BC (German Wikipedia). It is among the earliest cities known to mankind. I emphasize the word "city" because that's what it was supposed to be: a huge - for that time - assembly of up to 10 000 people at its peak (5000 to 8000 on average) that lived together in a collection of closely connected houses (English Wikipedia). However, newer insights put the number at only about 2500 inhabitants (German Wikipedia). Whatever - compare that to other neolithic settlements like Cayönü Tepesi, were a best a few hundred people lived together, and you see why one should call Çatal Höyük a city. Or should one? Does a sufficiently large number of inhabitants a city make? Wouldn't that also require some special buildings besides living quarters: temples, "city halls" or large rooms / places / buildings ("agoras") for Advanced assembling and doing some rituals, like having a council meeting or sacrificing virgins? Shouldn't there be bars for sharing a beer with the guys, or brothels. Moreover, shouldn't a city be the economical and cultural center for all those yokels living out there in the pits, and the place were specialists live and do their thing (like working copper) that normal people couldn't do? None of that seems to apply to Çatal Höyük. -
A Feminist Celebrates the Rediscovery of Immanence
AN ABSTRACT OF THE THESIS OF Janet L. Lockhart for the degree of Master of Arts in Interdisciplinary Studies in Scientific and Technical Communication, Archaeology, artd_Women Studies presented on September 17, 1998. Title A Feminist Celebes the Rediscaveu of Immanence Redacted for Privacy Abstract approved: Lisa Ede I offer a personal and prehistoric exploration of the concept of immanence, the principle of a divine force living, remaining, and operating within living creatures, inherent in the human, including the female; a unifying force that connects humans to each other, to nature, and to the earth. I examine the concept in three contexts: First, I share my own awakening to the earthly divine and my re-connection with the life-giving energies of the prehistoric Goddess, with my fellow human beings, and with the earth. Second, I describe the emergence of gender studies in the field of archaeology. Third, I examine a variety of theories that purport to explain the prehistoric shift away from cultures founded on egalitarian, immanent ways of living to the patriarchal, transcendent paradigms that currently dominate Western civilization In my examination of immanence, I highlight the damage done by hierarchical social structures and philosophical systems which separate humanity from the earth and from each other. However, the primary purpose of this examination is to illuminate the joy and the inherent good in rediscovering more egalitarian social structures and in reconnecting with one's own self, with humanity, and with the earth. The chapters are connected by an underlying theme of transPonation from a state of separation and transcendence to one of connection and immanence.