How did small-scale societies in the past experience and respond to sea-level rise? What happened when their dwellings, hunting grounds and ancestral lands were lost under an advancing tide? This book asks these questions in relation to the hunter-gatherer inhabitants of a lost prehistoric land; a land that became entirely inundated and now lies beneath the North Sea. It seeks to understand how these people viewed and responded to their changing environment, suggesting that people were not struggling against nature, but simply getting on with life - with all its trials and hardships, satisfactions and pleasures, and with a multitude of choices available. At the same time, this loss of land - the loss of places and familiar locales where myths were created and identities formed - would have profoundly affected people's sense of being. This book moves beyond the static approach normally applied to environmental change in the past to capture its nuances. Through this, a richer and more complex story of past sea-level rise develops; a story that may just have resonance for us today.

Many modern cats are descendants of the cats of ancient Egypt. These beautiful creatures thus represent a living link between the modern world and the ancient Egyptian civilization. Cats in Egypt were probably domesticated by around 4,000 BC, from wild ancestors. Over the following centuries, they became popular household pets; they are regularly shown in tomb paintings of family life. They were also seen as manifestations of the goddess Bastet, and Dr Malek draws on a vast range of artistic and written sources to show how they became one of the most widely-esteemed and revered animals in Egypt. In the Late Period, enormous numbers of mummified cats were buried with honours, and bronze statuettes of cats were dedicated to temples during religious festivals. Dr Malek ends by describing how cats fared in Egypt in the post-pharaonic period. Cats remain popular in Egypt today; the contract between cats and humans, entered into in Egyptian villages thousands of years ago, is still very much in action.

'Western-Pontic Culture Ambience and Pattern: In Memory of Eugen Comsa' is dedicated to the memory of Eugen Comsa, an archaeologist whose work created the foundation of the Northern Balkan prehistory and was essential for the contemporary view of the prehistory of the North-western Pontic region. This edited volume brings together researchers in the field of Circumpontic archaeology from the Neolithic to the Iron Age period. The content of the volume is offered to students and scholars who seek a deeper understanding of the prehistory of the Western Pontic region, in particular the Balkans in their Eurasian context and more broadly to enhance the scholarly collections of academic, educational, public and private libraries throughout the world.

How do archaeologists think? How do they use the scattered and often-fragmentary remains from the past-both historical and excavated-to create meaningful, sensible interpretations of human history? In Archaeological Thinking, Charles E. Orser Jr., provides a commonsense guide to applying critical thinking skills to archaeological questions and evidence. Rather than critiquing and debunking specific cases of pseudo-archaeology or concentrating on archaeological theory, Orser considers the basics of scientific thinking, the use of logic and analogy, the meaning and context of facts, and the evaluation of source materials. He explains, concisely and accessibly, how archaeologists use these principles to create pictures of the past and teaches students to develop the skills needed to make equally reasoned interpretations.

Multiple Hopewellian monumental earthwork sites displaying timber features, mortuary deposits, and unique artifacts are found widely distributed across the North American Eastern Woodlands, from the lower Mississippi Valley north to the Great Lakes. These sites, dating from 200 b.c. to a.d. 500, almost define the Middle Woodland period of the Eastern Woodlands. Joseph Caldwell treated these sites as defining what he termed the ""Hopewell Interaction Sphere,"" which he conceptualized as mediating a set of interacting mortuary-funerary cults linking many different local ethnic communities. In this new book, A. Martin Byers refines Caldwell's work, coining the term ""Hopewell Ceremonial Sphere"" to more precisely characterize this transregional sphere as manifesting multiple autonomous cult sodalities of local communities affiliated into escalating levels of autonomous cult sodality heterarchies. It is these cult sodality heterarchies, regionally and transregionally interacting - and not their autonomous communities to which the sodalities also belonged - that were responsible for the Hopewellian assemblage; and the heterarchies took themselves to be performing, not funerary, but world-renewal ritual ceremonialism mediated by the deceased of their many autonomous Middle Woodland communities. Paired with the cult sodality heterarchy model, Byers proposes and develops the complementary heterarchical community model. This model postulates a type of community that made the formation of the cult sodality heterarchy possible. But Byers insists it was the sodality heterarchies and not the complementary heterarchical communities that generated the Hopewellian ceremonial sphere. Detailed interpretations and explanations of Hopewellian sites and their contents in Ohio, Illinois, Indiana, and Georgia empirically anchor his claims. A singular work of unprecedented scope, Reclaiming the Hopewellian Ceremonial Sphere will encourage archaeologists to re-examine their interpretations.

Analysis of the scroll fragments of the Qumran Aramaic scrolls has been plentiful to date. Their shared characteristics of being written in Aramaic, the common language of the region, not focused on the Qumran Community, and dating from the 3rd century BCE to the 1st century CE have enabled the creation of a shared identity, distinguishing them from other fragments found in the same place at the same time. This classification, however, could yet be too simplistic as here, for the first time, John Starr applies sophisticated statistical analyses to newly available electronic versions of these fragments. In so doing, Starr presents a potential new classification which comprises six different text types which bear distinctive textual features, and thus is able to narrow down the classification both temporally and geographically. Starr's re-visited classification presents fresh insights into the Aramaic texts at Qumran, with important implications for our understanding of the many strands that made up Judaism in the period leading to the writing of the New Testament.