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Quelques réflexions sur la montagne comme lieu de culte des Hittites
= Paper =
In this paper, the author presents some aspects of the organization of Hittite festivals when they take place on a mountain. Even if the texts are few and laconic, some details let us think that it required a large human assistance ; for example, the setting up of the “tent” before the king arrives, the forwarding of the supplies for the cultic offers, the coming of many people belonging to the palatial or religious staff. All these particulars show, in an unusual way, the importance of the Hittite outdoor religious festivals.
 
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La montagne d’après les données textuelles d’Ougarit
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This study of the textual data from Ugarit concerning mountains is organized around three topics. First, mountains are viewed as an elemental part of the sacred landscape of the kingdom of Ugarit, dwellings of gods, meeting place of divinities, the edge of the world. Then the question of the identification of administrative districts in terms of geographical regions is treated. The final theme is the importance for the economy of the natural resources found in the mountainous areas, particularly animal husbandry, agriculture and timber industry.
 
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La divinité du mont Argée
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Classical coins from Caesarea (Kayseri) in Cappadocia and gems depict the Argaeus mountain in relation with a solar deity and horse. Commentators often hesitated to give a name to this deity : Helios-Apollon, Zeus-Sarapis ? According to texts from Kanesh, compared with classical and iconographical sources, the Argaeus-deity could be Pirwa, god of the mountain and protector of horses, the sanctuary of which was a kind of baetyl.
 
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Par monts et par vaux infernaux : la topographie des enfers dans le monde grec
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In archaic and classical Greece, the infernal world is characterized by a large network of rivers and marshy zones. The landscape appears essentially like a meadow (leimwvn), in other words a field heavy with moisture. Nevertheless, it is no flat open country as will be shown in this paper.
 
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L’homme-montagne ou l’itinéraire d’un motif iconographique
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This paper suggests to precise the symbolical meaning of the half-human half-mountain figure. After looking back on the origin of this traditional theme of the Syro-Anatolian world, we will approach the question of the symbols’ diffusion in the ancient Near-East and especially of the iconographic exchanges between Mesopotamia and the Syro-Anatolian regions.
 
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Les montagnes dans l’historiographie et la géographie hittites
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The Hittite cuneiform texts and hieroglyphic inscriptions provide us with hundred of placenames, the names of countries, rivers or mountains. Names of numerous mountains, highlands or ranges are known. They allow to fix the borders between the hittite land and several vassal states (Kizzuwatna, Ugarit, Tarḫuntašša). They were the theatre of wars, especially against the “barbarous” Gasgas of the pontic chains, and of kings heroic deeds. Several sovereigns (Ammuna, Arnuwanda, Tutḫaliya) have taken a mountain name who was also the name of a god.
 
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Le(s) nom(s) de la montagne en louvite
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The name of the mountain in luwian raises difficulties, because of the use of the ideograms in both the hieroglyphic and cuneiform writings. Whereas *ariyatti- is an excellent candidate for cuneiform ḪUR.SAG-ti, it seems increasingly certain that the hieroglyphic sign MONS was read wati-. I showed that watti- “mountain” and other terms etymologically connected seem attested in cuneiform luwian as well. It is not, therefore, unimaginable that ḪUR.SAG-ti was read watti-.
 
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La montagne dans le monde hittite
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In this contribution, R. Lebrun suggests a semantic interpretation (via the Hittite and Luwian languages) of several important mountain names of Anatolia. We find so the revelation of the feelings of the ancient Anatolian populations concerning the mountains.
 
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Quand la Montagne se rend à la ville
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In a previous paper, I showed that several cults carried out on the Mountain were related to foundation, and were meant to reinforce the roots of kingship as well as regenerating the king when the latter was aged, ailed or diseased. Today, I will examine two ceremonies where the Mountains move towards the city and try to discover the meaning of these travels: a monthly festival and a procession ceremony included within the KI.LAM festivities. In both cases the Mountains go to the city of Hattusha: I will demonstrate that in these two cases their journey is aimed at consolidating royalty and foundation. A new interpretation of the KI.LAM can therefore be surmised: it was one of the most important Hittite religious festivals. I will nevertheless recall the main characteristics of Hittite mountains and some aspects of ritual foundations performed on mountaintops.
 
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Casius, le mont sacré de la Méditerranée orientale
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Mountains have always been considered as a natural way leading to heaven, as the bridge between human and divine. Some of them received particular attention and were adored as the true deities by the populations living around. Casius provides one of the most outstanding examples of this cult of the mountain in the past. This paper aims to emphasize the sacred character of this mountain by underlining its different aspects. As a border mountain, Casius occupies a site of great strategic importance, close to the Maditerranean Sea coast as the Orontes River’s mouth. Thoughout the Late Bronze Age, the chief deity of Ugarit’s pantheon dwellt on its summit nd, in the same period, Casius appeared to be the highest place of Hurrian mythology. During the classical antiquity, the cult of Zeus Casius confirmed the long continuity of this mountain’s fame in the ancient world.
 
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Les cultes de montagnes dans le monde louvite
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Texts of IId millenium B.C. underline the importance of mountains in Luwian minds. A few mounts are connected to Luwians, as Arinnanda, where Mursili fought Arzawian refugees. Devotions have been given to Harhara and Sarlaimi. The Hieroglyphic Inscription of Yalburt attested the existence of a sanctuary in Mount Patara (Lukka-Lands), venerated by Tudhaliya IV.
During the Ist millenium B.C., many deities are linked to mountains through the epiclesis of Oreios/eia. There is even a god named Oros in Cilicia. We examine particularly the case of Meter Oreia, rarely assimilated (maybe to Nemesis and Adrasteia in Lycia, more certainly to Athena in Cilicia).
 
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Problèmes falisques
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The present paper aims at examining some contemporary problems related to Faliscan, in the fields of phonetics, morphology, lexicology and poetics. Attention is paid to the diachronic and synchronic relations of Faliscan with the other Italic languages, expecially with Latin. An etymological analysis is proposed for the Faliscan forms faced and umom.
 
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Le déchiffrement de l’étrusque. Histoire, problèmes et perspectives
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The aim of this study is definitely not to give a mere account of the decipherment of the Etruscan language, but to establish a connection between the history of that decipherment, the problems which had to be faced, and the issues usually raised by any decipherment. Consequently we will endeavour to describe demonstration procedures, to try to understand why the decipherment has assumed this shape and form, to analyse the methods which prevailed during that decipherment and the reasons why they were doomed to failure. Finally, we will examine the question of bilinguals: we will begin with the role played by bilinguals in various decipherments; then we will try to understand the part played by the tablets of Pyrgi, which will enable us to wonder about the main purposes of any decipherment.
 
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La langue étrusque : connexions anatoliennes ?
R. LEBRUN. — In this short contribution, R. Lebrun enumerates philological suggestions relating to a few probable connexions between Etruscan words and the Indo-european languages of Asia Minor…
 
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Éléments d’onomastique hourrito-louvite et la légende étrusque de Tagès
A. PORTNOFF. — The story of Tages is one of the most authentic Etruscan legends. Nevertheless, his name cannot be easily explained by Etruscan…
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Étrusque et ibère : branches d’un substrat méditerranéen commun ?
C. RUIZ DARASSE. — We consider here two non-Indoeuropean languages in the Western part of the Mediterranean sea. As they were in cultural contact, we try to find some clues of a common linguistical substract…
 
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Les génies armés, gardiens de la porte du pylône du temple d’Horus à Edfou
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On both jambs of Edfu’s temple pylon, at the northern side, the visitor can see the figures of 64 anthropoid genious carrying a weapon and affecting an offensive attitude. The legends assigned to these genious mention their names whose significations are related to a wide range of specific concepts of the war and to the psychology of terror in the Egyptian thought. The reading of the texts reveals that these figures, organized in three seasons (akhet, peret, shemu), are distributed in twelve squads (the twelve months). Each team consisting of an unequal number of genious is leaded by a god, in association with his defensive function according to the Apollinopolite mythology. The activity of these armed and terrifying protectors of the Edfu’s temple court is clearly associated to the mythological fight of the Darkness against the Light, i.e. the forces of the Evil and those of the Good. Actually, the pylon and the columns of Edfu’s temple are respectively used as a style and graduations of a solar clock. Therefore, during the solar year, the effects of this phenomenon are observable in the advance of the pylon’s shadow cast on the columns, from the southern (summer solstice)  to the northern side (winter solstice) of the court. According to the sacerdotal interpretation, the armed genious, by their magical power, were supposed to repulse the assault of Darkness against the temple, whose court was considered as a battle field, between the summer and the winter solstice.
 
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L'Asie mineure et ses langues
W. JENNIGES. — This paper aims at presenting a general overview of the languages of Asia Minor in the 2nd and 1st millennia B.C. It focuses primarily on terminological questions, the history of the discovery and decipherment, and the state of the art…
 
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La maison de Mopsos en Cilicie et en Pamphylie à l’époque du Fer (XIIe-VIe s. av. J.-C.)
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The discovery of the Çinekoy Phoenician and Luwian inscription, ten years ago, throws new light on the importance of the « House of Mopsos » in Southern Anatolia during the Iron Age. Mopsos is no longer a pure legend but the eponym of an important dynasty. The Phoenician and Luwian inscriptions from the VIIIth-VIIth c. BCE show that this “House of Mopsos” was active not only in Cilicia but also in Pamphylia, especially in the foundations of new cities bearing the names of the rulers, and probably plaid an important role in the diffusion of the Phoenician alphabet to the Luwian people.
 
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Statues royales nabatéennes
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The royal iconography which appeared in the Nabataean kingdom is part of the imitation phenomenon of Hellenistic kingship by the Nabataean dynasty. Inscriptions found in Petra indicate that these images were private dedication to the king, not official monuments. However, it seems that this was the outcome of the royal propaganda which aimed at presenting the king as the benefactor of the people. The deification of a king named Obodas, probably at the time of Aretas IV, and the erection of statues in honour of this new god were also part of the royal propaganda.
 
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Où est mort le grand Pompée, l’adversaire malheureux de Jules César ?
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The place in front of which Pompey has been murdered and where his tomb and the Zeus Casios temple were located, is not situated in the middle of the offshore bar that separates, in the north, the Sirbonis / Bardaouil lake from the Mediterranean, a place that many people call Casion, but rather (ou most probably) in the plain at the east of Peluse, near  the western end of lake Sirbonis.
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Alcune iconografie monetali della Lycia del v secolo a.C. e Kuprlli : espressione d’imperio o realismo politico (?)

N. VISMARA. —L’auteur compare 24 typologies monétaire de Kuprlli avec les émissions des autres « seigneur » et villes de la région de la Lycie…


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Tabal sur un sceau-cylindre araméen
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On the cylinder seal are represented a sacred tree with on each side human-headed bulls.  They hold on up-raised hands a winged sun disk from which arise three human heads, a central figure flanked by saluting assistants. On the left, a man raises his hands towards the central group while, on the right, a person wearing a fish costume is performing an act of aspersion. The human-headed bull to the left has his body turned in but is looking back over his shoulder at the suppliant and at a second figure who is holding a sickle-sword in his right hand and under his left arm a quadruped which has its head turned looking at the central scene.  Under the hind legs of this animal, a monkey-like creature is crouched facing right. Above the left-most personage are six small six-pointed stars and just above the suppliant’s raised hands is a much larger eight-pointed orb.
The motifs of this scene are Mesopotamian and date to the VIIIth or the VIIth century, while the Aramaic inscription may be dated palaeographically to about the middle of the VIIth century. It reads LTBLY MN ≥BLNH, "(Belonging) to Tabal≠ (or, if aramaic,Tabalay] of Abilena."  Tabal≠  (or Tabalay) appears to be a gentilic, referring to the land of Tabal, probably to be located in Asia Minor in one of the areas conquered a few decades earlier by Sargon II of Assyria. The owner of the seal wished to be identified both with his homeland and with his new domicile in the Abilena region of the Anti-Lebanon range on the eastern slopes of the Lebanese Beqa Valley.
 
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Le Tabal de la préhistoire au début de l’ère chrétienne
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The lector finds here a short historical introduction to the Tabal, an important country of Southern Anatolia.
 
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Les Phrygiens en Tyanide et le problème des Muskis
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In the first part of this article is questioned the Phrygian influence in the region of Tyana. Three elements are discussed : the Phrygian fibulae on the Ivriz relief, dated at the end of the 8th c. B.C., the Phrygian bronze material in the Kaynarca tumulus and the Phrygian inscriptions of Tyana. The Phrygian influence in the Tyana region appears to be certain at  the end of the 8th c. B.C. ; it is at least cultural and political but certainly also economical. In the second part, the Muski problem is discussed according to our main source : the Assyrian annals. The conclusions are that the Muski king Mita appears to be the same as the Phrygian king Midas but the Mushkis can’t be assimilated to the Phrygians. This assimilation reinforces the Phrygian presence in the Tyana region as well as the contacts between Phrygians and Assyrians.
 
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Des Grands Rois de Tarḫuntašša aux Grands Rois de Tabal
= Article =
 
Shortly before and after the fall of the Hittite Empire dynasty and the capital, Ḫattuša, the title “Great King” is found in some hieroglyphic inscriptions belonging:
– at first to the vassal king of Tarḫuntašša, a germain of the hittite king (inscription from Hatip and seals, second half of the 13th century B.C.),
– to the so-called Hartapu (Kızıldağ, Karadağ, Burunkaya, 12th century B.C. ?),
– to some kings of Tabal in the assyrian epoch (9th-7th centuries B.C.)
The difficult question of the continuity or of the discontinuity between Kurunta, king and Great King of Tarḫuntašša, Hartapu and the late kings of Tabal is posed and settled here on behalf of the discontinuity.
 
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Divinités particulières du Tabal
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In this contribution, R. Lebrun gives a study of important deities in the Tabal during the Iron Age. The majority of the gods were luwian but we find also the remembrance of some hurrian gods such as the Stormgod and the Goddess Hebat.
 
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Télipinu au Tabal
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The Weather God of the vineyard mentioned in the Sultanhan and Bor inscriptions show many similarities with the one depicted on the Ivriz rock carving. Il therefore seems likely that we are dealing with the same deity when looking at these three monuments. The God shows characteristic features which compare well with those of Telepinu, one of the most important gods of the Hittite pantheon during the second millennium B.C.
 
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Les lapicides du Tabal
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The paper studies names of lapidaries or scribes in their context, as well as their survival in the greek-asianic language. Therefore we establish a survey on the basis of corpus of the texts of Tabal.  Eventually we provide a vocabulary of words meaning "to engrave" or  "to incise" in luwian. Furthermore, we argue that there exists a specific name for "the lapidary". Finally we list anthroponyms which still be found in the greek-asianic.

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Au sujet des représentations du Cerbère de type "macrobien" et pseudo-macrobien : une recherche iconologique
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This paper is dealing once again with the iconologic analysis of the so-called Macrobian-Cerberous whose description is given by Macrobius, Saturnals I, 20 : a central standing lion with two lateral heads of a dog and a wolf shooting from its neck, with two snakes climbing up along the lion’s legs and connecting the three animal heads. Two new representations of this fabulous tricephalous animal engraved in the famous book L’Antiquité expliquée en figures of Dom Bernard de Montfaucon (1719-1724) as well as other figures missing in the iconographic corpus of this deity, provide the opportunity to give a new approach of this monster from an egyptological point of view. The basic concept of the tricephalous Cerberous, as well as the iconography of this god were the result of an intellectual exchange between two high figures belonging to the sacerdotal class : Manetho the Sebennytus and the Athenian Timothy the Eumolpid. Embodying both Egyptian and Greek beliefs in the prospect of the creation of the theology of the god Sarapis, at Memphis, under the reign of Ptolemeus Sôter, they promoted a bifocal belief in giving both the Greeks and the Egyptian the god Sarapis ruling in the Hades, and mastering the allegorical « dog » Cerberous, whose certain features are adapted from Egyptian iconography.
 
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Considérations sur la légende d’Attus Navius
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The Roman augur Attus Navius was famous for having prevented king Tarquinius the Elder from changing the tarditional organization of Roman cavalry with its three centuries. Other texts tell us how, as a child, he reinvented the art of observing birds as practiced by augurs. He was also connected with the alleged translation of the fig-tree under which the founder of Rome, Romulus, was suckled by the she-wolf. These three stories can be related together, as forming parts of a career conceived along the lines of old Indo-European trifunctional ideology, after which Attus Navius’ mysterious vanishing can be understood as a kind of heroization.
 
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Chypre, Rhodes et l’Anatolie méridionale : la question ionienne
O. CASABONNE, J. DEVOS. — Examination of the Aegyptian, Assyrian, Babylonian, Biblical and Achaemenid texts, indicates that the “Ionians” (Yaw/mnayi, Yawan, Yauna) were not only Greek and Cypriot populations, but also Anatolian populations…
 
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"Referre, revocare, restituere". Forme e significati dell’urbanistica nella Roma di fine I sec. d.C.
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L’article de Marco Cavalieri a pour objet la politique urbanistique à Rome à l’époque de l’empereur Domitien. Partant du présupposé que l’action évergétique du souvrain est toujours le résultat de la rencontre entre exigences du pouvoir et du consentement populaire, le texte prend en considération toutes les interventions architectonico-urbanistiques les plus connues voulues par Domitien, cherchant à en comprendre de manière plus approfondie les motivations et les buts idéologiques. Les conclusions auxquelles il arrive mettent en évidence un projet de rénovation de l’aspect urbanistique de la ville fondé sur les nouvelles exigences du dominatus : d’un côté, l’exaltation de la figure du souverain au moyen d’une politique dynastique et triomphaliste, de l’autre un nouveau centre de concentration politique, le Palatium. Comme conséquence à tout ceci, la démagogie toujours attentive du panem et circenses.
 
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Carl Robert et la peinture de Polygnote
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Greek painter Polygnotos’ paintings are only preserved by Pausanias’ description and by some isolated mentions of other Greek and Latin writers. At the end of the nineteenth century, the German scholar Carl Robert wrote three books on the works of this artist, in which he attempts to reconstitute three pictures (Nekyia, Ilioupersis and the Battle of Marathon). His attempt is part of a tradition that traces back to the middle of the eighteenth century. This paper shows how these studies on the Greek painting fall into line with Carl Robert’s research works, in what they are distinguishable from previous reconstitutions and which innovations they brought in the knowledge of the Greek painting of the fifth century B.C. as well as in the edition of Pausanias’ text.

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Les techniques d’éloge dans les Panégyriques Gaulois
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The collection of Gallic panegyrics is composed of speeches given during the 3rd and 4th centuries AD on the glory of leaders of the Roman Empire. The authors, native Gallic rhetors, devote a considerable portion of their speeches to the account of the princes’ struggles against disturbers of Roman order, whether in the form of internal rebellion, invasions from beyond the limes, or attempted usurpations. Based on a corpus of three panegyrics pulled from this collection, the present article focuses on displaying, through the accounts of combat against the Empire’s adversaries, the techniques of princely eulogy implemented by the orators in the outline of both their content and their form. These methods, supported by the appropriate stylistic artifices, can be divided into three orientations : exalting the qualities and actions of the laudandus, hiding his defaults and less honourable actions and disparaging his opponents.
 
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Les douze grands dieux de l’Énéide
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By the time when Vergil wrote the Aeneid, the number and identification of the Olympian Gods had long been determined. The Gods were twelve in number, collectively known as “dodekatheoi”, and their names, in Latin, were: Apollo, Ceres, Diana, Iuno, Iuppiter, Mars, Mercurius, Minerva, Neptunus, Venus, Vesta and Vulcanus. Yet it may be safely assumed that no order or, as it were, logical sequence, was ever imposed for the group as a whole, so that any artist or writer in Antiquity remained free to represent or describe them in the order of his choice. This article focuses on the question of the Twelve Olympians in the Aeneid. It puts forward a method whose purpose is to examine whether each book of the poem may be said to be dominated by one particular Olympian god. This investigation comes as a complement of previous studies already published about the literary architecture of the Aeneid.
 
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Distribution sociale de l’architecture domestique à Ougarit
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Did Ugaritans gather in separate quarters of the city and, whether it is the case, how is it marked architecturally? Six criteria have been established which allow to classify 33 houses in terms of social stratification. These are groundsurface, use of ashlar, hydraulic equipment, funeral devices, modifications of the surface and organisation of the house. Their application seems to indicate a strong distinction between people from the north-western part of the tell and those living in the following trenches : « Centre de la ville », « Ville et Sud » and maybe « Sud Acropole ». Actually, investment in domestic architecture seems much more important in the Residential and North-western quarters. The landed mobility on the tell is also looked into through the established criteria.
 
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Distribution sociale de l’architecture domestique à Ougarit
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How was space perceived and represented in the Roman world ? An ancient map from a medieval manuscript might give us a few answers. This map represents the northern part of the East Roman Empire. We are studying here the representation of Asia Minor.
 
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La royauté en Mésopotamie. Mort et succession du roi
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According to the ancient traditions, the king, in Mesopotamia, was supposed to be chosen by the gods and was reigning under their patronage.
However, in actual fact, the king went sometimes into exile, or the king happened to be killed by his son; a usurper seized the throne. The queen mother or the royal spouses planned the accession to the throne.
All these events are basically political problems, which include no religious references.
 
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Grands rois, petits rois, gouvernants de second rang
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This paper investigates the relations between the Hittite and the Assyrian kings during the 13th century B.C., with special reference to the use of the title “Great King”. New possible interpretations of some famous passages of the royal correspondence are proposed, as well of the attitude of the Hittite king towards the Assyrian king.

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A Proposito di Tebe Ipoplacia
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À propos de Thèbes ΎΠΟΠΛΑΚΊΗ: La critique moderne tend à situer Thèbes Ύποπλακίη, la capitale des Ciliciens, d’après une vision « restrictive » de la guerre de Troie et de son étendue réelle.Toutefois, si nous nous fixons l’objectif de déterminer – au-delà des exigences poétiques d’insérer plusieurs événements dans un cadre unitaire – les témoignages objectifs que l’épos homérique nous offre – enrichis par les données de la tradition – relatifs à Thèbes Ύποπλακίη apparaîtront sous un jour tout à fait différent, situés dans une campagne militaire qui a précédé la guerre de Troie, dans un bien différent contexte géopolitique.

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Mises à mort rituelles et violences politiques à Rome sous la République et sous l’Empire
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This paper examines the Roman human sacrifices in situation of political violence, throughout the Republic and the Empire. First are considered the human sacrifices made in a private area, secondly the human sacrifices made in a public context.
 
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L’achéen Achille est-il l’ancêtre du philistin Goliath ? À propos de l’armement et de la technique de combat du Philistin
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After a first paper devoted to the iconographical evidence from the temple of Ramesses III at Medinet Habu, this one analyzes the weapons of the Philistines from the textual evidence of the Old Testament, especially the description of the duel between Goliath and David. The scale-corset, the greaves of bronze, the javelin likened to a « weaver’s beam » and the singular contest give us some interesting information. In the problem of the supposed Aegean roots of the Philistine material culture, a close examination of the weapons and the singular contest shows that, apart from the greaves, they are typical in the ancient Near East at the end of the second millennium B.C.
 
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Les Galles d’Anatolie : image et réalités
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In this study, M.-F. Baslez, who studies particularly the religious movements in Anatolia and in the East Mediterranean Sea during the Greco-roman period, presents a very interesting new approach for our knowledge of the Galli sacerdotes, the priests of the Phrygian Goddess Cybele whose principal sanctuary in Asia Minor was situated at Pessinonte.
 
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Les rapports monétaires entre Chypre et l’Asie Mineure méridionale à l’époque achéménide

A. DESTROOPER. — Some Cypriot coins have been found in hoards and isolated in Southern Asia minor. Others were overstruck or countermarked there. Cilician, Pamphylian and Lycian coins are also found in Cyprus. All of these coins are placed in their numismatic, geographical and historical context. The numismatic evidence shows that by far the greatest contact occurred during the first three decades of the IVth century BC, in particular the significant number of coins of Evagoras I of Salamis found in Cilicia. His military activity may explain this. During other times in the Achaemenid period, the few coins illustrate more normal contact between two neighbouring countries.


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Les îles de la mer Égée, Lazpa, le pays d’Aḫḫiyawa et les Hittites
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Some cuneiform texts found in the palace archives of Hattuša (Boğazköy), the hittite capital, are the principal source of information for the history of the Aegean islands and western Asia Minor from 15th to 13th century BC. The question of the nature of Hittite involvement in Aegean area is one of the recurring problems arousing arduous debate about the Mycenaean-Hittite relations and the contacts between Hittite and Greeks towards Miletus (hittite Milawa(n)da), Aegean coast and islands (Lesbos/Lazpa ?). Although most of this study is obviously based on written sources, use is also made of the rich archaeological evidence about Mycenaean sites along the western coast of Anatolia and the nearest islands (Samos, Rhodes, Dodecanese).
 
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Vorläufige überlegungen zur Keramik aus Kilikien zwischen dem 12. und 6. Jh. v. Chr. Eine Bestansaufnahme des Forschungsstandsbis an das Ende des 20. Jhs.
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Ces dernières années, plusieurs découvertes significatives, réalisées notamment sur des sites tels que Kilise Tepe et Kinet Höyük, ont mis en exergue l’importance des fouilles archéologiques en Cilicie. L’étude de la céramique locale et de la céramique importée, exhumées depuis 2000, permet d’illustrer les relations entre la Cilicie et les plus proches régions avoisinantes de l’Anatolie méridionale, principalement durant l’âge du fer.

 

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Le monde hittite et les îles de la Méditerranée orientale : le cas chypriote

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In his contribution R. Lebrun gives a confirmation for the equation Alašiya = Cyprus. He presents also an historical approach relating to the hittito-luwian presence in the island, namely during the hittite Empire. The study is based on epigraphical and archaeological evidence.

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Alašiya et Ougarit
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At the end of the late Bronze Age, Alashiya was characterized by a very mixed population: Mycenians, Hittites,  “people of the sea”, Syrians.
The different excavations carried on the island show a general state of prosperity, with international trade expansion. Relations were numerous particularly with Ugarit as shown by the finding of a lot of cypriot ceramics in this city and its harbour, a specific writing, the settlement of Alashiyan people in Ugarit, letters sent between the two courts. The documentation unearthed from the “Urtenu’s house” confirms these relationships. People from Alashiya worked in Ugarit, Cyprus shifted copper, Ugarit horses, oil and handicrafts. Both royal courts exchanged “presents” and pieces of information; it might even be possible that they had been bound by mariage.
 
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Mythologie de fondation dans quelques îles et sur les rivages de la mer Égée
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Drawing a parallel between Apollo and Telipinu as founders brings to light the numerous analogies between the foundation processes in ancient Greece and Anatolia. Such analogies, which can hardly be put down to a common Indo-European origin, lead us to wonder whether Anatolia did not play a prominent part in the building up of the Apollo-centered foundation process in ancient Greece.
 
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