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For many years, the southern Mesopotamia of Ur and Uruk, ancient Sumer, has been seen as the origin centre of civilisation and cities: ‘The urban implosion of late-fourth- and early-third-millennium Mesopotamia resulted in a massive population shift into large sites’ said Nissen in 1988. ‘These new city-states set the pattern for Mesopotamia as the heartland of cities’ (Adams 1981; Yoffee 1998). And for Stone & Zimansky (2005) ‘Remains of the world's first cities are the most noteworthy feature of the landscape in southern Iraq’. But at Tell Brak Joan Oates and her team are turning this model upside down. A long campaign of study, culminating in the new discoveries from 2006 reported here, show that northern Mesopotamia was far along the road to urbanism, as seen in monumentality, industrialisation and prestige goods, by the late fifth millennium BC. The ‘world's earliest cities’ are as likely to have been in north-eastern Syria as southern Iraq, and the model of a core from the south developing a periphery in the north is now ripe for revision.

The function of the plan-schematic settlements of the so called Cucuteni-Tripolye-Complex in the north-western pontic region remains enigmatic and yet, these structures haven´t been approached holistically. The article aims to address basic aspects as the construction plan and the chronology at one of these sites, the settlement Petreni in the Republic of Moldova. Beyond that, it shall be outlined, in how far the settlements served as mnemonic places.Deliberately burnt houses in these settlements represent a characteristic feature, which do not only resemble the end of a settling stage - they rather mark performative acts and may be associated with the death of a household or a community member. As the burnt house debris has not been removed or levelled, it reflects a visible marker for preceding generations among the living - such structures constitute distinctive mechanisms of commemoration and mirror communities which share a common set of experiences and knowledge.

This study explores the burial practices and secondary funerary rites at the Carrowkeel Neolithic passage tomb complex in County Sligo in northwest Ireland. An osteological and taphonomic reassessment of cremated and unburned human bones recovered from the complex during an archaeological excavation more than a century ago has produced significant new insights into how the people of Carrowkeel perceived death and how they maintained and manifested social links with their ancestors. In addition to the rite of cremation, a complex post-mortem burial practice is further attested by the presence of cut marks on several of the unburned bones, which indicate that the bodies of the dead were dismembered before they were placed in the tombs. It is argued that both cremation and dismemberment (and possible defleshing) may have been physical expressions of similar objectives, relating to excarnation and removal of flesh from the bodies of the deceased. Processing the bodies and thereby assisting the dead to transcend to an extra-bodily realm of existence may have been the main focus of the burial rite. The passage tombs at Carrowkeel should perhaps be viewed as places of curation, transformation, and regeneration of enduring ancestors that enabled both a physical and spiritual interaction with the dead and allowed for their omnipresence among the living.

This paper presents twelve new radiocarbon dates from copper mines at Monte Loreto in Liguria, northwest Italy, which indicate that extraction began around 3500 cal BC, making these the earliest copper mines to be discovered in Western Europe so far. The dates are placed in their regional context, with a discussion of results from Libiola and other sites associated with early copper mining.

This paper presents twelve new radiocarbon dates from copper mines at Monte Loreto in Liguria, northwest Italy, which indicate that extraction began around 3500 cal BC, making these the earliest copper mines to be discovered in Western Europe so far. The dates are placed in their regional context, with a discussion of results from Libiola and other sites associated with early copper mining.

Scholars have long recognized that the theological arguments of Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa against their opponent Eunomius helped to shape the development of Christian orthodoxy, and thus Christian self-definition, in the late fourth-century Roman Empire. The cultural and theological significance of the strong anti-Judaizing rhetoric contained within these Cappadocian authors’ anti-Eunomian treatises, however, remains largely unexamined. Recent scholarship has demonstrated the critical role of anti-Judaizing rhetoric in the arguments that early Christian leaders Athanasius of Alexandria and Ephrem of Nisibis used against “Arian” Christian opponents in the middle of the fourth century, and the implications of this rhetoric for understanding early Christian-Jewish and intra-Christian relations. Scholars have yet to recognize, however, that anti-Judaizing rhetoric similarly helped to define the terms and consequences of the anti-Eunomian arguments made by Basil, Gregory, and Gregory in the decades that followed. The anti-Judaizing rhetoric of their texts attests to the continuing advantages that these leaders gained by rhetorically associating their Christian opponents with Jews. By claiming that Eunomius and his followers were too Jewish in their beliefs to be Christian, and too Christian in their behaviors to be Jewish, Basil, Gregory, and Gregory deployed anti-Judaizing rhetoric to argue that Eunomians were significantly inferior to both true Christians and Jews. The Cappadocians’ strategic comparisons with Jews and Judaism rhetorically distanced their Eunomian opponents from Christianity and thus strengthened the Cappadocians’ own claims to represent Christian orthodoxy.

Hilary of Poitiers and Basil of Ancyra were unlikely companions. The former was a Latin bishop from a backwater part of Gaul who had only recently become immersed in the Trinitarian controversy. The latter was a leading figure in the East, schooled in classical Greek theology and a veteran in the ongoing struggle over the nature of God. It is also true that their political fortunes diverged significantly. Though both Hilary and Basil's parties “lost” at the Synod of Constantinople in 360, Basil thereafter slipped into obscurity while Hilary's pro-Nicenes would eventually secure political and theological victory in 381. This pairing is so unlikely, in fact, that scholars have long been reluctant to acknowledge the depth of Hilary's relationship with Basil. Among other issues, such a relationship creates a number of historiographical problems by challenging the traditional mapping of the various theological and political alignments of the mid-fourth century. In the traditional version, Hilary is commonly portrayed as the “Athanasius of the West,” who, in the late 350s, emerged as the leading supporter of the pro-Nicenes in the West. Basil, on the other hand, is regarded as a “semi-Arian,” who rejected the Nicene doctrine that the Son was homoousios to the Father, preferring instead to call the Son “like according to substance” (homoios kat’ ousian).

Using the Irish Sea area as a case-study, we argue that both sites and landscapes can be understood as containing a series of components procured from the landscape and from human, animal, and object bodies. These components were organized in a way that commented on and related to specific cultural relationships between these different locations and through the substances found within them. This idea is explored by examining Neolithic monuments, material culture, and natural materials in southwest Wales, northwest Wales, the Isle of Man, and southwest Scotland. We trace some metaphorical schemes which were integral to Neolithic activity in this part of the Irish Sea. In particular, we highlight the metaphorical connections between water and stone in places associated with transformation, particularly the repeated transformation of human bodies. We suggest that the series of associations present in the Neolithic were not invested with a uniform meaning but, instead, were polyvalent, subject to conflicting interpretations, contextually specific and variable through both space and time. The relationship between these elements was therefore dependent on the contexts of their association. Nevertheless, the association of water and stone can be found repeatedly throughout the Neolithic world and may have been the medium of a powerful trope within broader conceptions of the world. This article is intended as a preliminary consideration of these issues (particularly the links between stone, mountains, water, quartz, shell, and human remains) and is offered as a thinking-point for ongoing research in this area. / En prenant la mer d'Irlande comme étude de cas, nous soutenons qu'il est possible d'interpréter les sites et les paysages ensemble comme comprenant une série de composantes procurées par le paysage et par les corps d'humains, d'animaux et d'objets. Ces composantes étaient organisées d'une façon qui commentait sur, et se rapportait à des rapports culturels spécifiques entre ces locations différentes, à travers les substances qui y ont été trouvées. Cette idée est poursuivie en détail à travers l'examen des monuments, de la culture matérielle et des matériaux naturels néolithiques au Sud-ouest du Pays de Galles, au Nord-ouest du Pays de Galles, sur l'île de Man, et au Sud-ouest de l'Écosse. Nous retraçons certains schémas métaphoriques qui faisaient partie intégrale de l'activité néolithique dans cette partie de la mer d'Irlande. Nous soulignons en particulier les connections entre l'eau et la pierre dans les endroits associés à la transformation, notamment la transformation répétitive des corps humains. Nous suggérons que les associations sérielles présentes au Néolithique n'étaient pas investies d'un sens uniforme mais, au contraire, qu'elles étaient polyvalentes, sujettes à des interprétations conflictuelles qui étaient contextuelles et pouvaient varier dans le temps et l'espace. Le rapport entre ces éléments était donc dépendant des contextes de leur association. Néanmoins l'association entre l'eau et la pierre se retrouve de façon répétitive dans tout le monde néolithique et il est bien possible qu'elle ait été un thème culturel puissant à l'intérieur de conceptions du monde plus générales. Le but de cet article est d'offrir une considération préliminaire de ces questions (particulièrement les liens entre la pierre, les montagnes, l'eau, le quartz, les coquillages et les restes humains) et il est présenté comme un point de réflexion pour les recherches en cours dans ce domaine.

This chapter contains sections titled: Introduction Landscape and Subsistence Technology and Material Culture The Initial Phase of Settlement Intermediate Villages Developing Centralization Guide to Further Reading