From: owner-ane@ (ANE Digest) To: ane-digest Subject: ANE Digest V1999 #369 Reply-To: Sender: owner-ane@ Errors-To: owner-ane@ Precedence: bulk ANE Digest Thursday, December 30 1999 Volume 1999 : Number 369 RE: ane horses in North Syria (spread of IE) RE: ane Greek Philistines? ane VS: On IE horses in Syria ane Greekish Philistines? ane teaching opportunity ane new publication ane KUR = napahu in the IIIrd MBC? ane posting in html or MIME format ane Greekish Minoans? ane Re: Greekish Minoans? ane Journal of Ancient Civilizations -- call for Submissions ---------------------------------------------------------------------- Date: Wed, 29 Dec 1999 07:00:54 -0500 From: "Christopher Robbins" Subject: RE: ane horses in North Syria (spread of IE) In response to certain criteria I had suggested in re the judgments of purpose which might be assigned to wheeled vehicles in the ANE, Bjarte Kaldhol wrote: >But Piggott (and Gimbutas) wrote this many years ago. They knew nothing about the recent finds in the Jazirah. The 4400 years old four-wheeled chariot from Tell Beydar does seem to be a light one, it may perhaps have a frame made of wickerwork? And the wheels, which at first sight appeared to be solid, look almost like tyres revolving freely around a nave. They may, in fact, have been "spoked" in some way, or the center may have been thinner. God knows. Have a look again at the photo at: http://ugarit.uni-muenster.de/siegelab.htm Thanks for the URL, Bjarte, but a "4400 years old four-wheeled" vehicle would still be placed comfortably in the mid third millennium, and hence well after BC 3000. So I see no contradiction to this point of chronology that Piggott proposed in 1983. And while 1983 may be "many years ago" in some sense, perhaps the operative question should be whether there has been any data or publication since 1983 that successfully challenges the ca. BC 3000 threshold? (given that the Tell Beydar find clearly does not). I would nonetheless note, Bjarte, that while at present I am willing to accept Piggott's view on this particular point (which inherently means that I concur with his rejection of Gimbutas and the rather outrageous "Kurgan hypothesis" in which wheeled vehicles had originated ca. BC 4500 and were introduced into Europe by invaders from the Pontic steppe thereafter), I have some disagreements with Piggott on other matters (which may or may not come up in the course of these exchanges on the radiation of PIE speakers). Returning to the Tell Beydar specimen you noted at the web site, clearly some reserve is appropriate to any assessment made is so decontextualized a manner. Even so, it seems to me that those four wheels are solid (i.e., not even made with planks) and that they are certainly not spoked. This is, to my view, a draft cart. And we may ask a further question: could any four-wheeled vehicle provide the maneuverability, speed, and attack function which the ultra-light, two-spoked-wheel war chariots were able to provide with such devastating effect in the second millennium? Best regards, Christopher Robbins New York City crisica@idt.net ------------------------------ Date: Wed, 29 Dec 1999 07:00:57 -0500 From: "Christopher Robbins" Subject: RE: ane Greek Philistines? I reponse to comments I made viz the invasion of Egypt in 1179, per the low chronology, (comments which are here deleted for brevity), George Athas wrote: >Although your interpretation of "islands" and "coastlands" is certainly correct, the argument here is flawed. We know the Tjekker on the coast of Palestine from a later time. We don't really have evidence that they were there before the raids on Egypt, or that they were there for very long before it. The invasion may have been launched from the Palestinian coast, but whether the Philistines originated there is another issue. The pottery assemblage from the Philistine areas shows clear Mycenean influence, as Carolyn Rivers mentions. If the Philistines did originate in Palestine, then they seem to have migrated to the Aegean and then back again. Otherwise, some Aegean people came to them bringing their pottery customs. Either way, there is a migration from the Aegean. Not all Philistines came from the Aegean. It was probably only the ruling class or mercenary elements that came from there. Nevertheless, the element that did migrate had a huge impact on the culture. Hello, George. I don't think anyone is questioning that there was a recent Mycenaean and Cretan influence in the Levantine coastline. Given the just past catastrophic events on the Greek mainland, inter alia, it is hard to imagine that there would not be a flight of exodus to virtually all corners. The relevant question, however, is one of scope and scale and context, and in these regards I believe that Bob Drews recent posting hit the nail squarely on the head when he wrote: "It's pretty clear that there was significant immigration from the Aegean (and maybe especially from Crete) to the southern Levant in the early twelfth century BCE. But the archaeological evidence suggests that the South Greek speaking immigrants would still have been very much a minority among the Northwest Semitic speaking majority." In other words, this was not a conquest, not a mass migration that supplanted or even became a majority presence in an antecedent cultural ambient, and not a Hyskos style imposition of a ruling elite on top of an extant population. There was a cultural influence, to be sure, but to call it "huge" is overstating the case. And there is no reason to believe that Palistinians "migrated to the Aegean and then back again." The new Aegean influence in the Levant came by way of escapees and refugees who were fleeing from a catastrophe of unprecedented proportions. The attack on Egypt in year 8 of the reign of Ramesses III, however, was hatched in the Levant and launched by people who had been there all along. Best regards, Christopher Robbins New York City crisica@idt.net ------------------------------ Date: Wed, 29 Dec 1999 13:15:52 +0100 From: "Bendt Alster" Subject: ane VS: On IE horses in Syria > > Dear Albert, Robert, and Giuseppe, > On horses in Sumer: > The study in which Civil discusses an$e-kur -ra is Journal of Cuneiform > Studies ca. 21 (I don't have it at have it at hand right now). Civil there > pointed out that in a Susa duplicate to Shulgi hymn A, an equid designated > an$e-kur-ra in the main stream of textual evidence is written syllabically > (an$e-)sí-sí, which indeed shows that an$e-kur-ra is an ideogram (or a "word > picture", as Robert nicely puts it) pronounced sisi. In other words, sisi is > a pronouncing spelling for an$e-kur-ra. In the Shulgi hymn this equid was > certainly a horse. This appears from the description of it as a beautiful > rare equid with a long tail, suitable for a king. A horse was a relatively > new thing at the time of the Ur 3 dynasty. > > Horses were certainly introduced by the dynasty of Sargon and used for > military purposes. Right now I am not sure what is the earliest attestation > of horses in Mesopotamian texts, but among the earliest is a literary > reference probably from the time of Sharkallisharri, the so-called Barton > cylinder, now edited br y myself and Aage Westenholz in Acta Sumerologica 16 > (1994) 15-46. It mentions (col 14) a "horse" (written an$e-ZI-ZI) from the > "mountain" (hur.sag), among other mountain animals. > > The Sumerian word for "horse", whether written in the official way > an$e-kur-ra, or spelled in the "pronouncing" way sí-sí, is nothing but a > loan word from the same root used in Semitic languages, such as Arabic sisû. > And this is the same root as appears in IE languages. I don't trust the > Internet to be able to spell this yet, but cf Greek ekwos, which comes from > approximately *quosquos. /Kw/ becoming /s/ is not surprising. > > In the Sumerian ideogram an$e-kur-ra, kur simply means "(donkey from the) > mountain", and this has nothing to do with "shining". > > In Sumer horses were rare, probably used mainly by the royal court. The > earliest reference I know from texts for riding a horse is Sumerian Proverb > Collection 5.37: "A horse threw off his rider and said: Should my burden > always be like this, how weak I would become!" (Isin-larse period). > > The horses of those days were smaller than those developped later, and far > from a beautuiful Arabian stallion, or those used even up to now in the > poorer parts of Europe to drag waggons and ploughs. Onagers could be used to > drag chariots, but they were incapable og being tamed. As a Sumerian proverb > puts it "don't buy an onager, it will last only till the end of the day!" > The Sumerian term for onager was anshe.edin-na, "a steppe-donkey", which > clearly indicates that these animals were at home in the areas surrounding > Mesopotamia. > > Happy new year to everyone > Bendt Alster > bendt.alster@get2net.dk > >>Date: Sun, 26 Dec 1999 14:50:43 +0200 (EET) >>From: Robert Whiting >>Subject: Re: ane horses in North Syria (spread of IE) >>On Sun, 19 Dec 1999, Naccache wrote: >>On Sat, 18 Dec 1999, Giuseppe Del Monte wrote: >> >>>Dear Albert, >>>your etymology for an$e-kur-ra is really nice (napahu "shining", >>>as the sun or the moon, or "flaring", as a raging fire), but in >>>my (traditional) opinion the reference is rather to the >>>provenience of horses, "from the mountain(s)", kur-ra. Citations >>>and bibliographical references in CAD S pp. 328-334 s.v. sisu. >> >>>Dear Giuseppe, >>>Of course you are right.  >>>The main point I was trying to make was that the horse was known >>>in Old Akkadian times, i.e., second half of the IIIrd MBC. >>Can you provide a textual citation for this?  I don't know of >>textual references to horses in Mesopotamia before the Ur III >>period (i.e., last century of the 3rd millennium rather than >>second half (this is why the Tell es-Sweyhat horse is so >>unexpected). >>>I was not trying to propose a new etymology for AN^ÊE.KUR.RA, >>>though I have had problem with the traditional one for a long >>>time, since in my admittedly meagre knowledge of animal >>>husbandry, the "mountain donkey" would be the onager rather than >>>the horse, but what do I know.  I took my hint from the fact that >>>AN^ÊE.KUR.RA= horse is abbreviated to KUR (ok, only in the >>>Neo-Assyrian period, and "shadum" is also sometimes abbreviated >>>to KUR, but still :). >>Now that you have sorted out the difference between KUG "pure, >>shining, holy" and KUR "mountain, (foreign) country," you are >>confusing the Sumerian word for horse (_zizi_) with the way the >>word was written (AN$E.KUR.RA).  Not distinguishing between >>writing and language just leads to confusion.  AN$E.KUR.RA is >>what I call a "word picture" type of writing where the signs that >>make up the logogram describe the object or process that the word >>represents.  Thus AN$E.KUR.RA literally means "equid of the >>mountains" but idiomatically means "foreign equid" since _kur_ >>was the word for both "mountain" and "foreign land" (the word for >>home land was _kalam_). >>The use of this formation to write the word _zizi_ "horse" shows >>that the word came into the language after the Sumerian signary >>was closed (i.e., no new signs could be added).  Words that were >>in the language before this event that used this particular "word >>picture" for their writing incorporated the KUR sign into the >>logogram.  Thus U$ ("man") x KUR ("mountain") --> IR3 or ARAD2 >>"slave (foreign man)"; MI2 ("woman") + KUR ("mountain") --> GEME2 >>"slave (foreign) woman"; GUD ("ox, bull") x KUR ("mountain") --> >>AM "wild bull."  Had these words come into the language after the >>signary was closed, _ir_ would have been written U$.KUR.RA, >>_geme_ would have been written MI2.KUR.RA, and _am_ would have >>been written GUD.KUR.RA. >>There are quite a number of these "word picture" type writings in >>Sumerian as, along with straightforward syllabic writings, it was >>a way of getting representing new words (either borrowings or new >>coinings).  But in most instances, syllabic writings (e.g., A$.TE >>or A$.TI for the word for "seat" [probably from Indo-European]; >>A.GAR for the word "field" [actually corresponds to German >>"Fleur" -- there is no English word that corrrectly translates >>A.GAR; also probably from Indo-European]; GI$.GU.ZA for the word >>for "throne, chair"; etc.) or "word picture" writings (e.g., >>SILA2.$U.DU8 for _$agi_ "cupbearer"; KI.KU$.LU.UB.GAR [or >>KU$.LU.UB.GAR.KI] 'place where the waterskin is put' for _ugnim_ >>"camp") are an indication that the word is foreign or a coining >>dating after the cuneiform signary was closed. >>So the KUR in AN$E.KUR.RA doesn't have anything to do with the >>etymology of the Sumerian word for "horse" which is _zizi_ (Civil >>wrote on this quite some time ago, but I don't have the reference >>at hand since I am at home; perhaps someone else can provide it). >>The writing of KUR alone for horse is simply an abbreviation for >>AN$E.KUR.RA and has no more bearing on the meaning than any other >>abbreviation.  And AN$E.KUR.RA should certainly not be taken >>literally as "mountain donkey".  What it does mean is that both >>the horse and the word for it were imported into Mesopotamia. > > >>Bob Whiting >>whiting@cc.helsinki.fi ------------------------------ Date: Wed, 29 Dec 1999 14:27:25 +0100 From: "Bjarte Kaldhol" Subject: ane Greekish Philistines? Dear George Athas, you wrote: "The Myceneans were not "Greek" in the strict sense of the word. In the general sense, they were Greek. If it is a case of terminology, then you might say the Philistines were "Greekish" or "proto-Greekish"." I do not understand what you mean when you say the Mycenaeans were not Greeks in the strict sense of the word. They were the Greeks of their time. But you might say that the Minoans and other non-Greek Aegeans in LM III times were "Greekish", that is, influenced by Greek culture. The point is that there was no Mycenaean "state", but rather a cluster of "centres" or small "cities", rivalling with each other (according to Homer, there were ninety or hundred towns in Crete). The Aegean area was dominated by Greeks in LH/LM III times, but there were other peoples as well: (probably) Lemnian Etruscans, Pelasgians, Eteocretans, Kydonians, Luwians, Hittites, Hurrians (Hurrian personal names are known from Linear A and B texts) and certainly other peoples, too – perhaps we might call them the Vikings of the Mediterranean? The presence of Greek loom weights in Philistine contexts may be due to the presence of Aegean women who were accustomed to use these in their work; it does not prove that the rulers were Greeks. And after all, "Mycenaean" pottery has been found as far east as Tell Brak. It was as common then as Coca Cola bottles are these days. Regarding the "huge impact on the culture" I wonder what you mean. If this impact lasted only a generation, it cannot be called "huge". Did David speak Greek (or even Greekish)? Did he worship Greek gods? Why do almost all the Philistines we know, have Semitic or non-Greek names? The fact is that these people "forgot" their own religion, language and culture (except for some practical features) within a few years. Which means that they were not Greeks, who were always proud of their own culture. Best wishes Bjarte Kaldhol ------------------------------ Date: Wed, 29 Dec 1999 09:51:48 -0500 From: blong@polar.bowdoin.edu (Burke O. Long) Subject: ane teaching opportunity Colleagues: The Bowdoin College Department of Religion, Brunswick, ME., finds itself in need of a one-time substitute instructor for a spring term undergraduate course, beginning January 24, 2000, in the area of gender, sexuality, and ethnicity in the biblical and extra-biblical Traditions." Does anyone know of a scholar-someone on leave and living in the area, an advanced graduate student, etc.--located within commuting distance of Bowdoin College who might be available and qualified to offer a course in this general or related area of study? Class schedule is flexible. Compensation includes a stipend and negotiated reimbursement of expenses. Please contact Burke O. Long with suggestions, off-list at . Thanks. Burke O. Long, Chair Telephone (207) 725-3538 Kenan Professor of Religion Fax:(207) 725-3495 Bowdoin College 7300 College Station Brunswick ME 04011 USA ------------------------------ Date: Wed, 29 Dec 1999 17:10:39 +0200 From: "eliot" Subject: ane new publication This is a multi-part message in MIME format. - ------=_NextPart_000_0005_01BF521F.A1792C40 Content-Type: text/plain; charset="windows-1255" Content-Transfer-Encoding: quoted-printable A new edition of Excavations and Surveys in Israel (ESI) is certainly = not on your local newstand. But you can order it through the IAA. You = may contact Ms. Harriet Menahem for details: harriet@israntique.org.il. = Non-action packed, this large volume is the second one that includes = both Hebrew and English versions. Here is what the editor says: "This volume of Hadashot Arkheologiyot-Excavations and Surveys in Israel = is the first in a new bilingual series, which combinees the Hebrew = Hadashot Arkheologiyot (HA) and its translated English counterpart. = Excavations and Surveys in Israel (ESI). Its issue number continues = that of the original Hebrew Series. Each title is accompanied by a = peage reference to the equivalent Hebrew text in order to enable easy = access to the illustrations. A translation of the figure captions = appears at the end of each of the articles." Eliot Braun, Ph. D. Sr. Research Archaeologist Israel Antiquities Authority POB. 586, Jerusalem, 91004 Tel. 972- 2- 589 2213 Fax. 972-2-589 2238 - ------=_NextPart_000_0005_01BF521F.A1792C40 Content-Type: text/html; charset="windows-1255" Content-Transfer-Encoding: quoted-printable
A new edition of Excavations and = Surveys in Israel=20 (ESI) is certainly not on your local newstand. But you can order it = through=20 the IAA.  You may contact Ms. Harriet Menahem for details: harriet@israntique.org.il.&= nbsp;=20 Non-action packed, this large volume is the second one that includes = both Hebrew=20 and English versions. Here is what = the editor=20 says:
 
"This volume of Hadashot = Arkheologiyot-Excavations=20 and Surveys in Israel is the first in a new bilingual series, which = combinees=20 the Hebrew Hadashot Arkheologiyot (HA) and its translated English=20 counterpart.  Excavations and Surveys in Israel (ESI).  Its = issue=20 number continues that of the original Hebrew Series.  Each title is = accompanied by a peage reference to the equivalent Hebrew text in order = to=20 enable easy access to the illustrations.  A translation of the = figure=20 captions appears at the end of each of the articles."
 
Eliot Braun, Ph. D.
Sr. Research=20 Archaeologist
Israel Antiquities Authority
POB. 586, Jerusalem,=20 91004
Tel. 972- 2- 589 2213
Fax. 972-2-589 = 2238
- ------=_NextPart_000_0005_01BF521F.A1792C40-- ------------------------------ Date: Wed, 29 Dec 1999 17:19:45 +0200 From: Naccache Subject: ane KUR = napahu in the IIIrd MBC? Dear All, I am not trying to make a point, or assert anything. Just asking a question that occurred to me this afternoon while reading the chapter on "Sargon of Agade" in Marc Van De Mieroop's "Cuneiform texts and the writing of history" Routledge, 1999. (I have just got a hold of the book, but it seems to be a very important book, an amplification of VDM's programmatic article "On writing a history of the Ancient Near East" Bibliotheca Orientalis 54 (97), 285-305)(found the reference in Liverani's paper, Thanks again Cynthia Edenburg). Van De Mieroop writes: "Fortunately for his fame Sargon erected a number of statues of himself with inscriptions commemorating his military feats in detail. These statues were set up in the courtyard of Enlil's temple in Nippur, the Ekur, and stood there at least until the early second millennium." p. 62. I am definitely not an expert on the subject, and I do not have the reference tools at hand, but I kind of remember that KUR in E2.KUR is neither for "shaduum" nor for "maatum", but rather for some derivative of "napaahum". Can somebody help? Thanks in advance for any answer, Best, Albert Naccache anaccash@nidal.com ------------------------------ Date: Wed, 29 Dec 1999 17:21:40 +0200 From: Naccache Subject: ane posting in html or MIME format Dear Eliot, Nice to have you back with us, though it is unfortunate that your first posting after a long absence would be about such a sad issue. I am not going to write to the Israeli authorities, but please know that I am suffering with you at this senseless destruction of an important element of humanity's heritage. Maybe one day we will all be able to address these issues in a way that would minimize the harm bureaucrats, greedy entrepreneurs and ignorant treasure hunters inflict on the repository of our common history. Meanwhile, I would ask you not to post in html or MIME format, since this destroys all formatting in the Digest form of ANE-list... Thank you, and best wishes for a happy and prosperous new year, Albert Naccache anaccash@nidal.com ------------------------------ Date: Wed, 29 Dec 1999 19:21:56 +0200 From: Louise Hitchcock Subject: ane Greekish Minoans? Bjarte wrote: >But you might say that the Minoans and other non-Greek Aegeans in LM III >times were "Greekish", that is, influenced by Greek culture. I would not say that the Minoans were Greekish. Rather, I would say that the Mycenaean Greeks were Minoan-ish as they were heavily influenced by Minoan culture in all areas. Louise Louise A. Hitchcock, Ph.D. CAARI 11 Andreas Demitriou Nicosia 1066 tel. 357 2 676480 - ----------------------------------------- Research Associate, The Cotsen Instititute of Archaeology at UCLA http://www.sscnet.ucla.edu/ioa/people/hitchcock/vita.html "Chaos breeds life, when order breeds habit." - Henry Adams ------------------------------ Date: Wed, 29 Dec 1999 20:42:49 +0100 From: "Bjarte Kaldhol" Subject: ane Re: Greekish Minoans? Dear Louise, I was thinking of the Minoans at the beginning of the 12th century, when the emigration from the Aegean (Kaphtor, not Mycenae!) to Canaan traditionally was thought to have taken place. At this time the Minoans lived together with the Greeks in the same streets in Kydonia, as the excavations of this town have shown. The Greeks were influenced by the Minoans, but they did not give up their language -- instead, they imposed it on others wherever they went. They gave their children Greek names. As for their religion, I am not sure how much they took over from the Minoans. This might have been exaggerated in the past. We know, for example, that the Greeks of later times found the Cretan "Zeus" ridiculous. Greek art is also different from Minoan art, and the Greeks never "disappeared" on Crete in the way the Philistines did in Canaan. There is something definitely "un-Greek" about the Philistines. As long as nobody can give me a Philistine Amphimedes, a Eudamos, a Theseus, a wanaka, a basileus, a lawagetas and a Linear B archive, I will remain very sceptical. Best wishes, Bjarte Kaldhol - ---------- > From: Louise Hitchcock > To: bjartekal@ah.telia.no > Cc: ane@oi.uchicago.edu > Subject: Greekish Minoans? > Date: 29. desember 1999 18:21 > > Bjarte wrote: > > >But you might say that the Minoans and other non-Greek Aegeans in LM III > >times were "Greekish", that is, influenced by Greek culture. > > I would not say that the Minoans were Greekish. Rather, I would say that > the Mycenaean Greeks were Minoan-ish as they were heavily influenced by > Minoan culture in all areas. > > Louise > > Louise A. Hitchcock, Ph.D. > > CAARI > 11 Andreas Demitriou Nicosia 1066 > tel. 357 2 676480 > ----------------------------------------- > Research Associate, > The Cotsen Instititute of Archaeology at UCLA > > > http://www.sscnet.ucla.edu/ioa/people/hitchcock/vita.html > > "Chaos breeds life, when order breeds habit." - Henry Adams ------------------------------ Date: Thu, 30 Dec 1999 11:08:33 -0800 From: gw mallory harrison Subject: ane Journal of Ancient Civilizations -- call for Submissions - --------------53DF7942F480E517B1D1EF61 Content-Type: text/plain; charset=us-ascii Content-Transfer-Encoding: 7bit Dear List members, This is to announce a call for submissions for the Journal of Ancient Civilizations, volume 15. Submissions can be in English, French, German, Spanish, or Italian. Hard copy should be accompanied by disc, and JAC publishes articles in the range of 8 - 24 pages (double spaced) in manuscript. The Journal of Ancient Civilizations is the only journal published on mainland Asia devoted exclusively to the ancient Mediterranean and Near East. Although the magazine is published by the Institute for the History of Ancient Civilizations, "history" is interpreted broadly to include society, art and archaeology, and epigraphy and numismatics. The contents of volume 14 include articles on the Deian League, Egyptian Bread Molds, an inscription from the Middle Kingdom, a comparison of Egyptian Ma'at with the Chinese concept of Dao, Hippon the Atheist, Gods in Akkad, Depictions of Deities in paintings of the Old Kingdom, Descriptions of body parts in Latin and Greek poetry, eromenos in the Iliad, and the date of the Batrycomiomachia. The subscription base of the journal is about 500, mainly in the Pacific rim, but through exchanges the JAC is available in many libraries in North American and Europe. Inquiries can be made to the senior editor at Harrison@ivy.nenu.edu.cn. Submissions should be sent to: Professor Dr. George W.M. Harrison, Senior Editor Journal of Ancient Civilizations Institute for the History of Ancient Civilizations Northeast Normal University 130024 Changchun Jilin Province P.R. China Cover letter should include, if possible, an e-mail address to facilitate communication and speed up acknowledgement of receipt of submission. - --------------53DF7942F480E517B1D1EF61 Content-Type: text/html; charset=us-ascii Content-Transfer-Encoding: 7bit Dear List members,

This is to announce a call for submissions for the Journal of Ancient Civilizations, volume 15.  Submissions can be in English, French, German, Spanish, or Italian.  Hard copy should be accompanied by disc, and JAC publishes articles in the range of 8 - 24 pages (double spaced) in manuscript.

The Journal of Ancient Civilizations is the only journal published on mainland Asia devoted exclusively to the ancient Mediterranean and Near East.  Although the magazine is published by the Institute for the History of Ancient Civilizations, "history" is interpreted broadly to include society, art and archaeology, and epigraphy and numismatics.  The contents of volume 14 include articles on the Deian League, Egyptian Bread Molds, an inscription from the Middle Kingdom, a comparison of Egyptian Ma'at with the Chinese concept of Dao, Hippon the Atheist, Gods in Akkad, Depictions of Deities in paintings of the Old Kingdom, Descriptions of body parts in Latin and Greek poetry, eromenos in the Iliad, and the date of the Batrycomiomachia.

The subscription base of the journal is about 500, mainly in the Pacific rim, but through exchanges the JAC is available in many libraries in North American and Europe.

Inquiries can be made to the senior editor at Harrison@ivy.nenu.edu.cn.  Submissions should be sent to:

                Professor Dr. George W.M. Harrison,
                Senior Editor
                Journal of Ancient Civilizations
                Institute for the History of Ancient Civilizations
                Northeast Normal University
                130024 Changchun
                Jilin Province
                P.R. China

Cover letter should include, if possible, an e-mail address to facilitate communication and speed up acknowledgement of receipt of submission. - --------------53DF7942F480E517B1D1EF61-- ------------------------------ End of ANE Digest V1999 #369 **************************** Back issues are available on the Oriental Institute World-Wide Web (WWW) site at: http://oi.uchicago.edu/OI/ANE/OI_ANE.html