Egyptian Non-Royal Epithets in the Middle Kingdom. A Social and Historical Analysis
... Names which express military impression, priestly function, administrative involving or professional titles were also exited. However, it remains quite common for personal names to principally indicate the filiation to one`s parents [2,[12][13][14][15][16][17][18]. Actually, filiation was defined in ancient Egypt through two methods. ...
... Gardiner, 1917, 11, pl. LIII ;Gardiner, 1955, 141 ;Doxey, 1998 Gillam, 1979, 15-27;Quirke, 1996, 665-677, figs ...
... In many cases in the tombs like Paser's and on coffins and statue bases, the epithet imAxy is followed by the preposition xr and the name of a deity by whom the individual is said to be venerated. In general, the epithet introduced by imAxy xr is significantly more likely to invoke the names of gods and goddesses associated with mortuary cult than deities affiliated with local temples and cults (36) . On Paser's false door, two of the sons of Osiris, Hapy Osiris and Amesti Osiris, are associated with the epithet. ...
This study examines the false door in the Theban tomb of Paser,
Captain of Archers in the reign of Amenhotep II in the New Kingdom
(ca. 1427 BC–1400 BC). There are few studies related to the tomb except the
work of Ahmed Fakhry in 1934-35. This article presents the first complete
study for the scenes and the inscriptions of the false door, matching the scenes
of the opening of the mouth ritual on the current false-door with Otto’s study
... Osiris was he merged with Nepri since the Old Kingdom. In the pyramid texts, Osiris who makes Pepi II to gather wheat and reap wheat: The texts not only referred to the dead king's relation to Nepri, but they also sometimes exceeded to individuals, that we find the general Mentohetep governor of Thebes in 11 th dynasty held the title "Son of Nepri, husband of Tayt" [14] [15]. The text reports that Nepri is the husband of Tayt, Goddess of linen and textile. ...
(IT) L'Insegnamento di Amenemope, testo sapienziale egiziano composto verso la fine del II mill. a.C., e considerato tra i prodotti più raffinati dell’intero genere letterario, porta a compimento la riflessione su uno degli ideali centrali dell’etica egiziana: quello dell’ “uomo silenzioso”, attestato lungo tutto l'arco cronologico della letteratura come incarnazione di moderazione, rispetto, autocontrollo e superiorità morale, e che in Amenemope si carica, inoltre, di una spiccata connotazione religiosa. Il profilo di questa figura è tracciato, nell'opera, tramite otto menzioni di "tacere/silenzioso", e numerose esortazioni ad astenersi da ogni tipo di replica in situazioni di violenza verbale, e di osservare un atteggiamento quieto e riguardoso nell'approccio al divino. Il ritratto dell' "uomo silenzioso" è tracciato anche per mezzo della costante stigmatizzazione del suo opposto, il "focoso”, il "caldo di bocca": personalità anch’essa riscontrabile con frequenza negli Insegnamenti, ma che in Amenemope assurge a nemico per eccellenza della società civile, inviso a uomini e dèi. L'autore drammatizza il contrasto tra le due figure tramite un uso innovativo di lessico, metafore concettuali e artifici stilistici, alcuni dei quali, insieme a certi passaggi-chiave, saranno tra le ispirazioni del Libro dei Proverbi.
Il contributo presenta un prospetto della codificazione culturale del silenzio nell'orizzonte etico dell'antico Egitto, e indaga il rinnovamento del modello del “silenzioso” attraverso il confronto fra le considerazioni espresse in Amenemope e brani analoghi da altri testi sapienziali. Visto sullo sfondo di fenomeni storico-religiosi come lo sviluppo della "pietà personale" di età ramesside, il silenzio egiziano emerge come un concetto ricco di sfaccettature, da costrutto per la negoziazione del potere in una società fortemente gerarchica, a ideale di vita che "tiene in equilibrio cuore e lingua", allontanando il male sulla terra, e soddisfando la volontà divina.
L'intera miscellanea è pubblicata in open access, in formato pdf e come audio-libro: https://alteritas.it/ricerca-3/pubblicazioni/
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(EN) The ideal of the ‘silent man’ in the ancient Egyptian ‘Teaching of Amenemope’
The Teaching of Amenemope, an ancient Egyptian wisdom text dated to the end of the II mill. b.C. brings to completion one of the central ideals of Egyptian ethics: the ‘silent man’, embodiment of moderation, self-control and moral superiority, also laden, in Amenemope, with a strong religious connotation. Furthermore, the author stigmatises its opposite, the ‘fiery one’, whose ‘sins of the tongue’ – quarrelling, aggression, mendacity – disrupt civil coexistence, as based on a fair use of the powerful means of discourse. Amenemope dramatises the contrast with innovative stylistic devices, and some of its notions have been later subsumed by the Book of Proverbs. The paper proposes an outline of the cultural codification of silence in Egyptian ethics and an investigation into the renewal of the model of the ‘silent’. Set against the backdrop of historicalreligious phenomena as the ‘personal piety’ of the New Kingdom, silence emerges as a multifaceted concept, from a construct of social negotiation to a way of life that ‘balances heart and tongue’, averting conflict on earth, and pursuing the will of god.
The whole book is published in open access and also in audiobook format: https://alteritas.it/ricerca-3/pubblicazioni/
The author explores the ancient Egyptian religion’s perspective on value of a human life during the latter part of the Old Kingdom, the First Intermediate Period, and the Middle Kingdom.Polytheistic ritualistic “communal” religions, where ethics did not play a significant role, are typical for the epoch of early antiquity, and the Egyptian views discussed in the article mostly align with this context. It was believed that the gods were concerned about the Egyptian people’s safety and well-being primarily because these were indispensable preconditions for abundant provisions and seamless performance of divine cults. Created ultimately to produce and offer sacrificial gifts to the gods, the Egyptians were kind of their “flock”, “the gods’ (little) livestock”. However, the gods were thought to have little involvement in the individual lives of the king’s subjects: their benevolent attention was focused on the pharaoh, who personified the state. Since the king formally was the sole authorized performer of liturgical rituals, Egyptian religion had a pronounced communal nature that hindered the development of the concept of a man’s enduring personal connection with a deity. Within this framework, moral excellence was deemed essential for an individual to gain favor with the ruler, whereas divine recompence during one’s lifetime for piety and virtue was deemed hardly predictable.
Entre 2019 y 2022 han tenido lugar las excavaciones arqueológicas de la Universitat Autònoma de Barcelona en la necrópolis de Kom el-Khamasin, en Saqqara suroeste. El yacimiento ha sido excavado en su totalidad. El “Proyecto Kom el-Khamasin”, sin embargo, es mucho más antiguo. Empezó con una pequeña prospección en el año 1997, por lo que en 2022 se cumplieron los 25 años. La prospección no dio paso a una excavación porque en 1999 el lugar fue objeto de un violento saqueo que destruyó los edificios funerarios que hubo en él y supuso que muchas piezas (bloques y fragmentos de bloques de caliza decorados y estatuillas funerarias) fueran robadas y aparecieran después en el mercado de antigüedades de todo el mundo. En este trabajo se explica la historia de este proyecto de investigación y, a partir de toda la evidencia recuperada del lugar (tras el saqueo de 1999 y durante las excavaciones recientes) y rastreada en el mercado de antigüedades, se procede a la reconstrucción de la tumba del personaje mejor documentado de la necrópolis: el sumo sacerdote de los dioses Ptah y Sokar de Menfis llamado Imephor Impy Nikauptah.
Translation and discussion of multiple Late Period statues from the Karnak Cachette, all of which feature similar content and a preponderance of uniliteral (quasi-alphabetic) spellings.
[Formula: see text]
Gift-giving was, and in many societies still is, one of the key social phenomena. The gifts were more than just goods given to somebody. Economically they represent an important means to procure needed goods. Socially, they expressed relationships between donors and recipients and was among the means for an individual to exercise power over another. The present study is conceived as a first step to understanding the complex problem of gift-giving during the Middle Kingdom. Its main aim is to outline the patterns of royal generosity visible in the Twelfth Dynasty ( c .1939–1760 BCE ) textual sources and to contextualize them with respect to the general findings of evolutionary psychology and Social Exchange Theory.
Scholars have understood the anonymity of the Egyptian kings in Exodus in various ways. Some argue that the Israelite author intentionally anonymized the foreign kings for possible rhetorical effects. Others believe that the anonymity was a simple case of inadvertent forgetting. Although these approaches have merit in contributing to a more robust understanding of the anonymity of Pharaohs, a different approach may also have something to offer in grasping a fuller understanding of the absence of the Pharaonic names. In this regard, this article seeks to examine the anonymity in conversation with the Egyptian practice of damnatio memoriae (i.e., damnation of memory). According to this method, the proto-Israelite transmitters of the Exodus traditions deliberately obliterated the names of the Egyptian kings for the purpose of terminating their existence and memory from the proto-Israelite community.
Associer deux thèmes en apparence plutôt marginaux comme la magie et les animaux pourrait sembler à première vue en accroître la marginalisation, or le but de cet ouvrage collectif est bien d’y trouver de nouvelles perspectives et de nouvelles interprétations des sociétés antiques et médiévales. L’intérêt croissant pour l’histoire de la magie et des sciences occultes ces dernières années a conduit à un profond renouvellement de ce champ d’étude. La publication des papyrus magiques grecs édités par Karl Preisendanz et ses collaborateurs (1928-1931) ou A History of Magic and Experimental Science de Lynn Thorndike (1923-1958) marquèrent incontestablement un tournant. Bien que leur impact ait été immédiatement ressenti avec la multiplication d’importants travaux comme ceux de E.R. Dodds (The Greeks and the Irrational, 1951), A. Festugière (La Révélation d'Hermès Trismégiste, 1950-1954) et bien d’autres, ces trente dernières années ont vu un regain d’intérêt. Les recherches récentes ont ouvert de nouvelles perspectives sur l’approche théorique de la relation entre religion, rituel et magie, la problématique des influences multiculturelles et la question de la transmission matérielle. L’approche jusqu’alors européocentrique profondément influencée par la conception judéo-chrétienne de la magie et des sciences occultes a été interrogée et remise en question, aboutissant à de nouvelles catégorisations invitant à repenser les sociétés antiques et médiévales. D’autre part, la question animale est récemment devenue un important sujet historique dans le cadre de l’animal turn qui s’est développé au sein de différentes disciplines. Cet intérêt a été suscité en majeure partie par Animal Liberation de Peter Singer (1975) et L’Animal que donc je suis (2006) de Jacques Derrida. Alors que ces travaux ont été menés en philosophie, l’attention qu’ils ont attirée sur les animaux a encouragé de nombreux chercheurs dans les sciences humaines et sociales à réévaluer la place de l’animal non-humain au sein de leur recherche, étudiant aussi bien l’un et l’autre dans leurs interactions avec les humains qu’en tant qu’objets intrinsèquement dignes d’intérêt. Le volume proposé rassemble donc les contributions d’universitaires pour penser l’animal dans les textes de sciences occultes et les objets magiques qu’ils étudient dans leurs aires et époques respectives, dans le bassin méditerranéen et ses régions environnantes de l’Antiquité au Moyen Âge – une période et une région riches en sources textuelles exploitées dans les travaux universitaires consacrés à la magie.
This research paper publishes a painted limestone statue of an official called Imby. It was discovered by Selim Hassan in association with Cairo University during the excavation at the Giza Necropolis. It is currently displayed at the Museum of the Faculty of Archaeology- Cairo University - no.597- 68.Imby is sitting on a cubic seat, wearing a short black wig, a long necklace, and a loincloth, his mustache is a thin black line. His left forearm rests upon his left thigh with an opened hand, palm downwards, while his right forearm rests on his right thigh with the hand closed. On both sides of Imby's legs, his name and titles are inscribed in two vertical lines of hieroglyphs on the front of the stool. Imby was an official in the Sixth Dynasty during the reign of Pepi II.
The Preboreal is a period that is still relatively poorly known as regards its archeological cultures. At the transition between the Pleistocene and the Holocene there are finds from Northern Germany indicating the presence of the Late Paleolithic Ahrensburg culture with a clear focus on reindeer hunting, but at the same time there are Danish finds reflecting an orientation to elk hunting, with an unclear cultural affiliation. Clear evidence of a material culture characteristic of the Maglemose culture does not appear until the middle part of the Preboreal. Dated finds suggest that reindeer existed throughout the chronozone, contemporary with other game such as horse and elk. Elk is observed through finds of deposits of parts of elk bodies which differ from later ways of treating game animals. These have been interpreted as being linked to ritual activities. A couple of finds of metapodials from Skåne may be a consequence of the same patterns of deposition. Finds of elk antler mattock heads and leister points have also been observed. The former in particular have a special position as characteristic of an early Maglemose culture. The leister points can be followed back to the Late Paleolithic, and it is still uncertain when elk antler mattock heads began to appear.
Since 1988, a Spanish-Argentinian team has been developing ethnoarcheological projects in Tierra del Fuego (Argentina). Our objective was to develop a methodology and conceptual instruments in order to go further in the study of prehistoric hunter-gatherer societies. In the frame of these projects, we excavated some archeological sites corresponding to the period of the European contact with native societies (nineteenth century). Lanashuaia was one of the excavated archeological sites. Prof. Jiri Svoboda participated in the fieldwork carried out during 1996. In this paper we present some of the results obtained of the study of Lanashuaia.
This article deals with one of ushabtis which dates back to the Late Period, it was found in Sudan. This paper investigates and studies ushabti of the King Senkamanisken, a king of the kingdom of Kusch who reigned after the Twenty fifth Dynasty. His tomb in Nuri contained many of the different types of ushabtis.
This paper presents the first results from a new research project that focuses on the emergence of ceramic technologies across Paleolithic Europe. Pavlovian ceramics from Moravia provide the earliest known evidence of these technologies, with one of the largest assemblages from the site of Pavlov I. This paper presents new analyses of both the figurative art and the broader assemblage of worked “pellets,” shedding new light on the range of technologies employed when working with this innovative material. Using both macro‐ and microscopic analyses, we identified four distinct chaînes opératoires across
the figurative and non‐figurative ceramics that were excavated from Pavlov I in the 1950s—1960s, demonstrating a more diverse range of manufacturing sequences than scholars previously purported. In particular, analyzing the “pellets” demonstrates that studying the figurative sculptures in isolation may lead to biased interpretations of the importance of some techniques, such as engraving.
In this paper, we present the most recent results of dating and anthropological findings related to the cranium from the site of Siemonia, near Będzin in Silesia (Poland). The Siemonia human skull was found accidentally by workers in 1955 in quarried sand. Until recently, the Siemonia skull was considered the oldest find of an anatomically modern human from Poland. Unfortunately, the results of the dating of the cranial bone using the AMS method indicated that the individual to whom the skull belonged derived from the Holocene epoch and not, as was previously assumed, from the Upper Paleolithic period. The calibration, showing the calendar age indicates that the skull belonged to a man from the twelfth or thirteenth century. The morphology of the Siemonia skull is typical for the Homo sapiens crania. However, this skull exhibits high grades of robusticity characters expression and thick bones of the cranial vaults, thus overall the skull is massive.
This chapter examines ancient Egyptian conceptions of peace within two frames: world view and cultural valuation on the one hand, and political behavior and historical reality on the other. By contrast, in the eras following the first and second intermediate periods, the authors find profound concerns with the phenomenon of civil war in literary compositions that dealt explicitly with the issue. Although an exception, a peace agreement based on parity was possible in Egyptian political reality, but it remained inconceivable in ideology and in narratives related to ideal governance and kingship. Egypt's superiority and determination to drive off menacing external forces remained a dominant concern that informed most types of cultural expression. Within the frame of this discourse, peace was neither a state of mutual acceptance nor an agreement based on nonviolence; rather, it described a situation obtained by the unconditional surrender of other peoples to the power of pharaoh.
Since 1988, a Spanish‐Argentinian team has been developing ethnoarcheological projectsin Tierra del Fuego (Argentina). Our objective was to develop a methodology andconceptual instruments in order to go further in the study of prehistoric hunter‐gatherersocieties. In the frame of these projects, we excavated some archeological sitescorresponding to the period of the European contact with native societies (nineteenthcentury). Lanashuaia was one of the excavated archeological sites. Prof. Jiri Svobodaparticipated in the fieldwork carried out during 1996. In this paper we present some ofthe results obtained of the study of Lanashuaia.
Middle Egypt provides a unique insight into the organization of power, politics, economy, and culture at the turn of the third millennium BC. The apparently easy integration of this region into the reunified monarchy of king Mentuhotep II (2055–2004 BC) was possible because the interests and the local lineages of potentates were preserved. Trade and access and/or control of international exchange networks were important sources of wealth and power then. And Middle Egypt appears as a crossroads of diverse populations, as a hub of political and economic power, as a crucial node of exchanges through the Nile Valley, and as a power center whose rulers provided support to the monarchy in exchange of local autonomy and considerable political influence at the Court. In the new conditions of early second millennium, potentates from Middle Egypt succeeded in occupying a unique advantageous position, not matched elsewhere in Egypt, because of the concentration of wealth, trade routes, new technologies, political power, and autonomy in the territories they ruled.
A salient characteristic of the Egyptian wisdom literature is the division of mankind into opposite categories juxtaposed for the sake of illuminating and delineating them. Hence the antithetical pairs: the hot-tempered and the silent man, the wise man and the fool, and the pious and the wicked man. Such pairs of opposites are not unique to Egyptian literature. They appear in the Bible too and in collections of Greek proverbs from the Hellenistic period on. For this discussion I have chosen to focus on the silent versus the hot-tempered man. To the best of my knowledge this pair is unique to Egyptian literature, unlike the wise man and the fool, and the pious and the wicked man, who are present in Biblical and Greek writings.
The process of model building is one of the fundamental means of scientific reasoning and assessment of theoretical constructs. Most of the theoretical models in social sciences (specifically in archaeology) are formulated through the basic descriptive means of common language. Developments in IT during the last decades and its accessibility have made available various computing methods in archaeological research. The paper aims to outline basic features of the method called agent‐based modeling (ABM), which allows the building of digital models to simulate artificial societies or other studied complex phenomena of archaeological interest. Such models may reveal the behavior of featured systemic components and their influence on system dynamics (e.g. population dynamics or emergence of system properties of social structure). Generally the aim of the described method is the study of systemic micro‐level properties and their output in macro‐scale pattern generation (structural behavior). Finally, the paper outlines the most recent applications of this method to study society and its trajectories of development within the Roman Period in the Middle Danube region.
The excavations at site Kraków Spadzista (Poland) were conducted in eleven trenches from 1968 until present with several interruptions. During this period approximately 370.0 m2 of the site were explored. The series of radiocarbon dates cluster from 25.0 to 20.0 ky uncal BP, placing the site into the Gravettian cultural complex. Up to 2013 more than 50, 000 bone remains of different mammals of the Pleistocene steppe‐tundra environment were discovered. At Kraków Spadzista site most of the faunal remains belong to woolly mammoth, of which a minimum of 93 individuals were estimated. Other large mammal taxa are represented only by isolated bones and teeth of single individuals. On the basis of the analyses of lithic materials, faunal remains, and radiometric data we can suggest that the Kraków Spadzista site was frequently re‐occupied area by groups of Gravettian hunters within periods of few weeks or months. This short‐term camp site was
related to mammoth hunting. Most of the animals were probably killed by hunters directly at the site or in close vicinity, and then dismembered. The analysis allows the identification of three possible activity zones: a camp area, a lithic workshop, and an animal‐processing area, besides the well‐known accumulation of mammoth bones.
The latest excavation of Level 2 at the Abri Pataud (final Gravettian, 22.0 ky BP), proceeding since 2005, is based on a threefold analytical approach: fieldwork, archive analysis and analysis of old collections. Throughout the scientific project, these three approaches have enriched each other. They have identified precisely the potential of information as well as the limits of old data. The excavation protocol and the sampling strategy have been conceived in order to give answers to the remaining unanswered questions. The results, which have also their own methodological limitations, have clarified the status of human remains found in Level 2 as funerary deposits. The results also allowed us to gain a better understanding of the modalities of the successive occupations of this level, although the surface of excavation was voluntarily limited.
Resnik – Kaštel Štafilić is an open air Middle Paleolithic site from a period when the sea level was much lower than today. Small scale underwater excavation and systematic collection of surface finds at the site using a grid have been ongoing since 2008. The methodology applied will be further described in this paper. Exploration of the site is important for several reasons: it adds to the overall picture of the area that was once land and connects it to the other sites, it allows for a development of methodology for underwater excavation of Paleolithic sites, and it also opens up a whole set of questions related to the processes of formation and destruction of underwater sites.
This overview paper presents the leading theories which attempt to explain the emergence of one of the prominent features specific to our species – the protruding chin. Established theories discussing this phenomenon include the effect of masticatory stress theory, a sexual selection theory and theories relating the human chin to the emergence of spoken language. However, these explanations have proved inconclusive and the processes responsible for the emergence of mentum osseum in the Late Pleistocene remain unclear.
Along with its great antiquity, ancient Egyptian religion presents unique obstacles to interpretation. The absence of a coherent written doctrine has required scholars to rely on a variety of disparate sources, including funerary spells, literary works, instructional treatises, biographical inscriptions, artistic representations, and archaeological evidence to attempt to understand the ancient Egyptians’ relationship to the divine. Fortunately, Egypt’s climate and the Egyptians’ own practices have left an unusually rich corpus of textual and archaeological evidence. The study of Egyptian religion is also complicated by the seemingly alien nature of Egyptian deities and beliefs when viewed from the perspective of cultures accustomed to an anthropomorphic deity or deities. From Greco-Roman times, representations of gods and goddesses with combined human and animal characteristics aroused confusion and suspicion. The esoteric nature of surviving funerary texts, with their enigmatic denizens of the afterlife, only increased the sense of alienation. In addition, the Egyptians’ understanding of their pantheon was subject to review and alteration over its three-thousand-year history. Towns and districts each worshipped their own deities and even held different beliefs regarding creation and the nature of the cosmos. In Lower Egypt the principal creator-god was Atum, the patron god of Heliopolis. At Memphis, the Memphite god Ptah was seen as a manifestation of Atum. Meanwhile in southernmost Egypt, Khnum, a god associated with the source of the Nile, was the primary creator. The Egyptians apparently saw no contradiction in the presence of multiple gods of creation. Deities therefore shared overlapping functions and characteristics, and two or more could share attributes. For example, Amen-Ra, the supreme state god of Egypt during the New Kingdom, arose from the combination of the traditional solar god Ra with the local god of Thebes, Amen, after Thebes became Egypt’s capital.
During the 2006 excavation at the Grotte de la Verpillière in Germolles, a team from the
University of Tübingen under the direction of Prof. Harald Floss found a new archeological
site. The site, now called Grotte de la Verpillière II, is situated around 50 m south of the
well‐known Verpillière cave (since then it has been called Verpillière I) in the same
communal subdistrict of Verpillière. Between 2006 and 2008 mixed sediments and big
limestone blocks from a roof collapse were removed to gain entrance to the cave. In 2009,
intact layers with Middle Paleolithic artifacts were found and remain under excavation
today. The intact find layers contain lithic artifacts, faunal elements and thousands of
charcoal fragments that occur in discrete lenses. The lithic industry contains a high
percentage of Levallois elements and the uppermost intact find layer (GH 3) yields a bifacial
component that can be related to the Keilmessergruppen (assemblages with backed
bifacial knifes), Micoquien (sensu Bosinski), Charentian with Micoquian influence (sensu
Farizy), Mousterian with Micoque option (sensu Richter) of central Europe or the
Mousterian with bifacial tools (sensu Ruebens) in northern France and the Benelux. Here,
we provide an overview of the first insights gained from ongoing excavations (here
described insights from the campaigns 2006 to 2013) and analyses at this new Middle
Paleolithic site in Eastern France.
The Last Glacial Maximum (LGM) in Central Europe can be asociated with the end of Gravettian
and and the onset of Magdalenian. Decreasing of number of known localities is usually
interpreted, upon the global reconstruction of clima, as addaptation of humans on hard climatic
conditions. The paleobiological records shows, that the local and micro‐local conditions in
Moravia differed from global ones and there were refugies with the milder climate.
Up to now we related 49 localities with the period of LGM and the beginning of LGT. The
analysis of the relationship between the position of a locality and the surrounding landscape
has revealed that we are able to distinguish at least two different settlement strategies, which
might represent two techno‐typological groups at the time of LGM in Moravia.
For more than a century the Wachtberg of Krems has been well known for its Quaternary geological outcrops and Paleolithic sites. Since the 1990s research has increasingly intensified. In the meantime a considerable quantity of archeologically relevant information exists for this area of roughly 16.0 ha. Besides archival research, surveys, test trenches and core samples, new excavations in particular have provided important insights into the Wachtberg’s use in the Gravettian. The find spot Krems‐Wachtberg East represents yet another piece in the jigsaw puzzle of the Upper Paleolithic settlement pattern of this area.
ResearchGate has not been able to resolve any references for this publication.