Cultural interrelations in the eastern Mediterranean from the BA to the EIA

It has been not infrequently mentioned by Semitists
that a few graphemes of the West Semitic consonantal alphabet had
been multifunctional. This is witnessed, in particular, by transcriptions
of Biblical names in Septuagint, Demotic transcriptions of Aramaic
as well as by the Arabic alphabet, Aramaic by its origin, which twenty
two graphemes were ultimately developed into twenty eight ones
through inventing additional diacritics. The oldest firmly deciphered
and convincingly interpreted variety of the West Semitic consonantal
script was employed in Ugarit as early as the 13th century BC. Being
contemporaneous with the epoch of the invention of the West Semitic
consonantal script the most significant evidence is provided with Semitic
words occasionally transcribed in Egyptian papyri from the New
Kingdom. Examples collected (J. Hoch) demonstrate that one and the
same Semitic consonant could be recorded variously with different
Egyptian consonants used; even more crucial is that various Semitic
consonants could be recorded with the same Egyptian one.
E. de Rougé was the first one to state that the immediate prototypes
of Semitic letters were to be sought among the Hieratic characters.
W. Helck and K.-Th. Zauzich determined that the West Semitic
alphabet comprised only those characters which had been used
in “Egyptian syllabic writing”. Summarizing philological and historical
evidence does allow us to conclude that the Canaanite consonantal
alphabet developed as a local adaptation of the Egyptian scribal practice
of recording non-Egyptian words. This local adaptation must have
occurred under Ramesside rule, when Egyptian or Egyptian-trained
scribes resided at Canaanite sites.
It seems reasonable to conclude that West Semitic consonantal
graphemes were not intended for reflecting Semitic phonetics adequately
from the beginning of their existence. Their usage was originally
conditioned by the Egyptian scribal practice of rendering Semitic
words that was current during the New Kingdom.

This article presents the results of the renewed excavations at Zincirli Höyük, in the İslahiye valley in the province of Gaziantep in southeastern Turkey, focusing on the local ceramic assemblage and on some imported items. The excavations both in the lower town and on the citadel mound have yielded abundant documentation useful to analyze the local pottery horizon in the period of Iron Age II and III and connect it to contemporary assemblages of northern inland Syria and southeastern Anatolia. The presence of Assyrian and Phoenician imported items is extremely relevant not only to anchor the relative chronology of materials, but also to understand the relationships and exchanges taking place in the ancient kingdom of Sam’al in the timespan between the 9th and 7th centuries BC.
http://smea.isma.cnr.it/?post_type=portfolio&p=2178

Communication présentée dans le cadre de la 2ème journée d'étude des doctorant.e.s PLH-CRATA & PLH-ERASME intitulée "Détours et retours. Circulation des hommes, des idées et des techniques de l'Antiquité".

Mercredi 22 mai 2019 de 9h15 à 15h30.
Université Toulouse Jean Jaurès - Maison de la Recherche (salle D29).

N.B. : Communication sans actes : un article sur le sujet est à paraître dans ENiM (revue de l'équipe d'égyptologie de Montpellier).

A comparative analysis of Aegean and Cypriot maritime trade in the 2nd millennium BC, based on the evidence of pottery, metals and other artefacts, the distribution of shipwrecks, and the available written archives.

in N. Papadimitriou - M. Tolis (eds.), Αρχαία Κύπρος. Πρόσφατες εξελίξεις στην αρχαιολογία της ανατολικής Μεσογείου (Αθήνα 2017), 159-188.

Die Bezeichnung islamische „Seelsorge/Praktische Theologie“, bezeichnet ein Doppeltes: zum einen die Ausrichtung auf die seelsorgerliche Praxis als Materialobjekt dieses theologischen Fachs, wahrgenommen und reflektiert im Sinne von Sehen – Urteilen – Handeln, zum anderen die realitätssensible Ausbildung der künftigen Seelsorgerinnen und Seelsorger. Diese sollen aus Erfahrungen (in) der Praxis heraus auf kreative und verantwortungsvolle Weise ihre berufliche Rolle erwerben. Es geht dabei um die Entwicklung eines differenzierten Menschen- und Gesellschaftsbildes und darauf bezogener eigener theologischer eptionen, Schwerpunkte und Methoden sowie um die Verbindung zu nicht-theologischen Fachgebieten.