Four Stone Hearth #19

The Four Stone Hearth is posted at Sherd Nerd! This is the 19th edition of the anthropology blog carnival and click the link to Sherd Nerd find a host of links to anthropology bloggers doing their thing in archaeology, cultural anthropology and physical anthropology. Bloggers this month include John Hawks, afarensis, Aardvarchaeology, Testimony of the Spade, and Abnormal Interests among many others.

For those unaware, a blog carnival is a parade and public celebration of posts, gathered together in the same genre for the ease of the reader. One purpose of the carnival is to allow both readers and writers of blogs to become acquainted with blogs they might not otherwise encounter.

If the Four Stone Hearth is something you’re interested in submitting to in the future and you are willing to write post on your blog related to one of the four fields of anthropology (archaeology, cultural anthropology, physical anthropology, or linguistics), click the first link in this paragraph. If interested in hosting this carnival, feel free to click that link and you’ll find the appropriate email address and instructions.


Blogging for Anthropology and Archaeology

If asked, I would probably respond that blogging is something I do, first and foremost, for the sheer fun of it. My secondary motivations include gaining writing experience and notoriety however small they may be. I’m no PZ Myers or J-Walk, but he little feedback I get is meaningful and it motivates me when I know that the information I created on my blog is appreciated, either through direct comments, links to other blogs or regular hits from social bookmarking sites like Digg or

But, like, perhaps, other bloggers who consider themselves to be in the science genre, I often evaluate myself: am I simply regurgitating news in my field or am I provoking thoughts into discussion and editorializing; and, can I generate original perspectives on fresh ideas in anthropology and archaeology?

I try to be some of all this, not wanting to get stuck in any one mode. Not that there aren’t some very good blogs that do well in any single slant. Anthony at Archaeoblog does a fantastic job at presenting archaeogical news to his audience –so much so that I find myself visiting his blog often just to find out what’s new. Alun Salt, formerly of Archaeoastronomy, now called Clioaudio used to present the Vidi: an irregular roundup of the past on the web, which linked to sites that dealt with archaeology and history in a carnivalesque format. And he did it with great style that was appreciated far and wide! John Hawks gives a fresh perspective on the field of paleoanthropology with lengthy and often well-sourced but always very informative essays on topics that are part of that field’s current events. I’ve yet to find the anthro/archaeo blogger that doesn’t consider his site to be well-respected and authoritative.

Each of these blogs presents information in the field of anthropology in very different ways. There are certainly other blogs that are equally informative, some of which can be found in my sidebar with names like Northstate Science, Afarensis, Aardvarchaeology, and, each with talented bloggers that meld a combination of the above formats into their writings.

But it is the very act of writing a blog in the fields of anthropology that I’m curious about. Early blogs were records of individuals’ lives, weblogs that were updated in diary-like format (i.e. “July 18, 2007 – 5:30 am: I began the day with brushing my teeth; a short stack of pancakes and backed over the kid’s bike on the way to work…”). Today’s blogs range from fresh and investigative journalism to satire and parody to aggregations of other blogs and news items. What, then, is the best possible purpose of an anthropology blog? Should it be strictly academic? Should it focus on recent news in the fields of anthropology, sharing new journal articles and citations with others that might not have access to them?

If were active in an archaeological project, I would very likely have the desire to share its progress in weblog format, a diary of progress in an excavation or field survey. Unfortunately, however, I haven’t had the opportunity to get involved in a project as yet (work, school, family, etc.), but I’m hopeful that my up-coming graduate studies will change that. In the mean time, I’ve focused on providing commentary to the recent news in archaeology where I’m able to and writing on a few topics that I’ve had the opportunity to study in-depth. Another thing I try to do is cover pseudo-archaeology and skepticism from an archaeological perspective, of which I have a few topics in the works to post soon.

I’m interested in what the other anthropology bloggers think about what purpose, goal, or need is behind blogging for them. I think I recall Duane at Abnormal Interests mentioning in a post that it’s our responsibility to educate and provide references to academic information for those seeking knowledge – a noble and honorable cause that I’m easily behind.

I’m also interested in what blog readers, who don’t necessarily have a blog of their own, think about anthropology blogs and what they like about anthropology blogs –what keeps them coming back? What makes the reader bookmark or share a blog post with social bookmarking sites?

Sorry for the Technical Difficulties

And for the decrease in posts. Between general summer busy-stuff and some minor technical difficulties, I’ve not been able to keep up. I recently had some issues with a couple of .css files that are key to the displaying of 3-columns on my blog, as some of you may have noticed. If you saw a single, large column instead of 3, then you saw what happens when the site that hosts the style-sheets has exceeded bandwidth.

Once I figured out what the issue was, I replaced the style-sheets on my own host and all is well. If you’re using the 3-column Minima hack by Hoctro, please send me an email (cfeagans AT gmail DOT com) and I’ll share with you the solution. Now… hopefully I can get back on track and get a submission to the next Four Stone Hearth!

Video: Dawkins vs. McGrath

I reviewed Alister McGrath’s book, Dawkins’ God: Genes, Memes, and the Meaning of Life over a year ago and have been waiting ever since for Dawkins and McGrath to square of and hash out their disagreements.

John Loftus at, Debunking Christianity, has posted a link to the Google Video of their recent debate. I’m in the middle of watching it now, but, at just over an hour in length, I’m finding it to be a fascinating and the comments following the post are interesting.

Richard Dawkins Interviews Alister McGrath [Debunking Christianity]

Review- Dawkins’ God: Genes, Memes and the Meaning of Life [Hot Cup of Joe]

The Four Stone Hearth #18 is up at Clioaudio!

And Alun Salt has done a fantastic job! This looks like the biggest turnout yet.

So what are waiting for… click it. Read it.

Ancient Chinese Tombs Destroyed for Modern Consumerism

That’s right: IKEA is branching out to south China and ancient tombs that date as far back as 1800 years are bulldozed for modern home furnishings -Swedish style.

“The tops of some of the tombs were chopped off by bulldozers, disclosing some green bricks,” it said, citing a witness. “The situation of another tomb was even more miserable, because it was dug from the centre by an excavator, leaving only part of the coffin hanging on the mud wall.”

The tombs were described as being built of green bricks embroidered with ornate lotus patterns.

Though not well enforced, Chinese laws allow for the fines of up to $65,000 to be imposed upon those that destroy cultural resources such as this. No doubt the workers were oblivious to the ancient site and were proceeding with a government approved and popular construction project, so fines are probably not likely. Still, it’s a shame there aren’t better CRM practices in place.

A spokesman for IKEA was not immediately available for comment.

No shit.

Dilmun and Punt: Part III

This is the third in a three part series on the subject of Dilmun and Punt: Two Mythical Origins for Two Early Civilizations. In this final segment, I wrap up with discussion of Dilmun and Punt as places of origin for their respective civilizations and offer a bibliography for students or those interested in researching the topic further. I’ll also include links to the other two parts which I’ll add above the folds and at the ends of each part for convenience:

Part I: Mythical References
Part II: Archaeological and Geological Considerations
Part III: Discussion and Bibliography


Kramer (1944) concluded that Dilmun isn’t in Bahrain as the majority have suggested, but rather southwestern Iran, based primarily on the information in texts that describes Dilmun at the mouth of the Tigris and Euphrates. Cornwall (1952) cites at least two others that, likewise, agree that Dilmun is located in Iran, but presents evidence to the contrary in the form of two letters from Nippur that mention Dilmun as being reached by sea. Cornwall previously argued (1946) that the Assyrian use of the term for “in the midst of the sea” (in qabal tam-tim), which referred to islands such as Tyre, Arvad, and Cyprus provided evidence in favor of Bahrain as Dilmun. Another possible location that has had its favor with scholars is the eastern Arabian coast near Dhaharan and Howard-Carter (1987) describes archaeological finds which include steatite vessels with Mesopotamian motifs, un-worked blocks of steatite, lapis, copper ore and other tradable commodities as well as tumuli-tombs.

The tumuli-tombs are, as Lamberg-Karlovsky (1982) suggests, an enigma. Such a large cemetery population created in such a short period of time should have evidence of a large settlement center or centers surrounding it. Yet, as Lamberg-Karlovsky points out, the archaeological surveys of Bahrain do not support such an expectation. He draws a comparison between the Bahrain cemetery complex and that of other cemeteries of antiquity surveyed by modern archaeologists, such as Shahr-i Sokhata. This community spanned 350 acres, which was over twice that of Bahrain, but only had 20,000 burials (p. 46) to Bahrain’s 172,000 – 450,000, depending on if each tumulus contained a single body or an average of three (p. 48). Lamberg-Karlovsky refers to this as “a phenomenon in search of an explanation” and suggests that the island may have held significance in antiquity as a “ceremonial center of pilgrimage,” and, as Dilmun, was a place that interment would provide the eternal life and immortality that was promised Ziusudra. The people buried at the Bahrain complex were not of Bahrain but “from a large geographical area sharing only the fundamental belief in the manner of assuring an after-life.” Such a central place of pilgrimage then provided the basis for the establishment of a trade center (p. 49).

The similarities between Dilmun and Punt are many, but the evidence linking the two directly is thus far missing in the archaeological record. That ancient civilizations of Sumer and Egypt both record in their myths and histories far away lands of sacred and divine significance may be an expectation since both the Egyptians and the Sumerians emerged at a time when the climate was still undergoing changes. The switch from wet to arid conditions following the inundation of the Persian Gulf at around 15,000 BCE finally came at about 4,000 BCE when the sea stopped rising. Egypt, too, experienced similar conditions at around the same time, and early Egyptians eventually abandoned the Nabta Playa perhaps for the Nile Valley.

Both Dilmun and Punt may have begun as points of origins for the Sumerians and Egyptians, respectively. Both of these civilizations have origins that predate writing, so the memory of their ancestral homes must have been orally transmitted until they could be recorded as “the land of the gods” and the “land of the living” –the place “where the sun rises.” If such paradises existed, as two separate places or as one, they may very well have been along coasts or the basin of the Persian Gulf, long since inundated by rising sea levels. The pilgrimages and expeditions to the “lands of the gods” may have been the best attempts that these two societies could offer to reach a now submerged homeland they were forced to abandon several millennia before. Both Dilmun and Punt may have been trade centers (or a single center) that emerged as a result of pilgrimage and geologic circumstance which favored natural harbors and fresh water.

Bibliography and References

Aldred, C. (1987). The Egyptians. London: Thames and Hudson.
Bibby, G. (1969). Looking for Dilmun. New York: Alfred A. Knopf.
Breasted, J. H. (1906). Ancient Records of Egypt, Vol. I, The First to the Seventeenth Dynasties. Chicago: The University of Chicago Press.
Breasted, J. H. (1906a). Ancient Records of Egypt, Vol. II, The Eighteenth Dynasties. Chicago: The University of Chicago Press.
Brewer, D. J., & Teeter, E. (1999). Egypt and the Egyptians. Cambridge: Cambridge University Press.
Caspers, E. C. D., & Govindankutty, A. (1978). R. Thapar’s Dravidian Hypothesis for the Locations of Meluhha, Dilmun and Makan: A Critical Reconsideration. Journal of the Economic and Social History of the Orient, 21(2), 113-145.
Cornwall, P. (1946). On the Location of Dilmun. Bulletin of the American Schools of Oriental Research, 103, 3-11.
Cornwall, P. (1952). Two Letters from Dilmun. Journal for Cuneiform Studies, 6(4), 137-145.
Diamond, J. (1997). Guns, Germs, and Steel: The Fates of Human Societies. New York: W.W. Norton & Co.
Diamond, J. (2005). Collapse: How Societies Choose to Fail or Succeed. New York: Viking Books.
Fagan, B. M. (1994). In the Beginning: An Introduction to Archaeology, 8th ed.. New York: Harper Collins.
Gupta, A. K., Anderson, D. M., Pandey, D. N., & Singhvi, A. K. (2006, April). Adaptation and human migration and evidence of agriculture coincident with changes in the Indian summer monsoon during the Holocene. Current Science, 90(8), 1082-1090.
Harvey, S. P. (2003). Interpreting Punt: Geographic, Cultural and Artistic Landscapes. In D. O’Connor & S. Quirke (Eds.), Mysterious Lands: Encounters with Ancient Egypt (pp. 81-91). London: Institute of Archaeology, UCL.
Howard-Carter, T. (1981). The Tangible Evidence for the Earliest Dilmun. Journal of Cuneiform Studies, 33(3/4), 210-223.
Howard-Carter, T. (1987). Dilmun: At Sea or Not at Sea?: A Review Article. Journal of Cuneiform Studies, 39(1), 54-117.
Ingman, M., Kaessmann, H., Pääbo, S., & Gyllensten, U. (2000, 7 December). Mitochondrial genome variation and the origin of modern humans. Nature, 408, 708-713.
Kramer, S. N. (1944, Dec.). Dilmun, the Land of the Living. Bulletin of the American Schools of Oriental Research, 96, 18-28.
Kramer, S. N. (1947). Gilgamesh and the Land of the Living. Journal of Cuneiform Studies, 1(1), 3-46.
Lamberg-Karlovsky, C. (1982). Dilmun: Gateway to Immortality. Journal of Near Eastern Studies, 41(1), 45-50.
Langdon, S. H. (1917). Sumerian Liturgical Texts. In The University Museum Publications of the Babylonian Section (Vol. 10 (2)). Philadelphia: University of Pennsylvania, The University Museum.
Mark, S. (1997). From Egypt to Mesopotamia: A Study of Predynastic Trade Routes. London: Chatham Publishing.
Meeks, D. (2003). Locating Punt. In D. O’Connor & S. Quirke (Eds.), Mysterious Lands: Encounters with Ancient Egypt (pp. 53-80). London: Institute of Archaeology, UCL.
Naville, E. (1907). The Origin of Egyptian Civilisation. The Journal of the Royal Anthropological Institute of Great Britain and Ireland, 37, 201-214.
Price, T. D., Tiesler, V., & Burton, J. (2006). Early African diaspora in colonial Campeche, Mexico: Strontium Isotopic Evidence. American Journal of Physical Anthropology, 130, 485-490.
Pritchard, J., ed. (1958). The Ancient Near East Volume I: An Anthology of Texts and Pictures. Princeton: Princeton University Press.
PSD. (2006). Pennsylvania Sumerian Dictionary Project. Retrieved 30042007, from Babylonian Section of the University of Pennsylvania Museum of Anthropology and Archaeology:
Singer, D. A., Berger, V. I., & Moring, B. C. (2005). Porphyry Copper Deposits of the World: Database, Maps, and Preliminary Analysis (U.S. Geological Survey No. 02-268). U.S. Geological Survey.
Smith, W. S. (1958). The Art and Architecture of Ancient Egypt. New Haven, CT: Yale University Press.
Thesiger, W. P. (1985). The Marsh Arabs. New York: Harper Collins.
Wendorf, F., & Schild, R. (1998). Nabta Playa and its Role in Northeastern African Prehistory. Journal of Anthropological Archaeology, 17, 97-123.
Wicker, F. (1998). The Road to Punt. The Geographical Journal, 164(2), 155-167.
Woolley, C. L. (1928). The Sumerians. Oxford: The Clarendon Press.

Part I: Mythical References
Part II: Archaeological and Geological Considerations
Part III: Discussion and Bibliography

Hatshepsut’s Mummy Identified

Several other bloggers and news outlets have already written on this, but in case you haven’t seen the news, Hatsheptsut, the 5th pharaoh of Egypt’s 18th Dynasty, has been identified.

I first blogged about Hatshepsut here after visiting the Kimbell Museum of Art’s exhibition. Her reign as pharaoh (ca. 1473 – 1458 BCE) began after the death of her husband, Thutmose II, who was also her half-brother. After her death, Thutmose III, the step-son of the obese Hatshepsut, son of Thutmose II’s lesser wife (Hatshepsut was the Great Royal Wife) took the throne. After the death of his father, Thutmose III was too young and, perhaps, a bit oppressed by his (evil?) step-mother. Thutmose III concentrated on his military exploits, earning the title among later historians as the Napoleon of ancient Egypt. Meanwhile, his step-mother commissioned hundreds of magnificent buildings and monuments in both Upper an Lower Egypt such as Deir el-Bahr all the while consorting with her closest adviser and royal steward, Senemut (though this is a point frequently argued by Egyptologists).

Upon his return from military conquests after his step-mother died, Thutmose III began a systematic removal of her likeness and mention, trashing monuments and sculptures of her in the very quarries their raw materials were obtained.

Hatshepsut apparently died of cancer and diabetes and was very obese with “pendulous breasts” according to Zahi Hawass, the senior archaeologist of Egypt. The mummy identified as Hatshepsut was discovered in 1903 by Howard Carter, nearly two decades before discovery of Tutankhamen’s tomb, but it was only June of this year when a tooth, known to belong to Hatshepsut was exactly matched to the missing molar of one of the mummies. The fat one.

News articles:
Egyptian mummy found in 1903 is a former female pharaoh
CT Scan, DNA Tests Help ID Mummy as Hatshepsut

Blogs on the topic:
Intellectual Vanities
History Buff

Dilmun and Punt – Part II

In my last part, I discussed the mentions of Dilmun and Punt in Mesopotamian and Egyptian texts and examined their mythical contexts. In this part, I’ll discuss the physical considerations of the two mythical places in archaeological and geologic contexts.

Part I: Mythical References
Part II: Archaeological and Geological Considerations
Part III: Discussion and Bibliography

Archaeological Remains

The pottery found at Bahrain at around 3000-2900 BCE, the period known in Mesopotamia as the Jemdet Nasr, closely resembles that of Uruk, as do the bowls of steatite and chlorite. Oman also has buff-ware painted jars that closely resemble those of Mesopotamia at this time. Together, these correlations in pottery and ceramics are indicative of contact between Mesopotamia and the Arabian Peninsula, and it is Bahrain and the eastern Arabian coast that have variously been suggested as sites of Dilmun. Ubaid-ware characteristics include motifs of marsh or riverine origin and include designs resembling nets, reed-matting and aquatic subjects which are painted on green-grey buff or red ware. During the period that marks the rise of the Ubaid culture, the marshlands of Sumer would have been teeming with fish, game, and wild plant-life, offering an environment in whose new inhabitants would not need to be pressured into food production strategies like agriculture. The Ubaid culture that is most known is at Eridu, but sites have been found as far south as Saudi Arabia (Bibby 1969). It stands to reason that the resources available would have attracted inhabitants; indeed, it does even today, when one considers the Marsh Arabs who dwell in elaborate and complex reed huts.

Various authors have placed Dilmun at Bahrain, but Howard-Carter (1981, p. 223) reminds that Mesopotamian artifacts before dating to before 2200 BCE aren’t present in the archaeological record on Bahrain and, instead, places Dilmun at Qurna, Iraq, which lies just under 75 km northwest of Basra where the Tigris and Euphrates converge. On Bahrain, Bibby (1969) excavated funerary sites called tumuli-tombs which consist of earthen mounds piled on top of graves. Other archaeologists both preceded and followed these excavations who also excavated tumuli, discovering over 172,000 in all. Lamberg-Karlovsky (1982) notes that if the tumuli only contained an average of two occupants, the total cemetery population would be 344,000, which is “an unparalleled cemetery population for the Near East. He goes on to cite literature that reports on surveys which reveal that while the tumuli date to as late as the third millennium, the time of Dilmun, there aren’t data to suggest a settlement of sufficient size to support a cemetery of even 172,000.

The earliest mention of Punt is on the Palermo Stone, which describes King Sahure’s expedition to Punt that retrieved myrrh, electrum and staves. Sahure was pharaoh in the 5th Dynasty, between 2498 – 2345 BCE and the monument, the largest fragment of which now resides in the Regional Museum of Archaeology in Palermo, Sicily, is also significant because it lists rules that both predate and precede Menes, accepted by some to be the first pharaoh of the First dynasty of Egypt.

Another mention of Punt that is, perhaps, the most descriptive is that of the Punt Reliefs at Deir el-Bahri. Breasted (1906a: 102) goes so far as to describe them as “the most interesting series of reliefs in Egypt,” but he is correct that they are almost the “only source of information on the land of Punt.” In addition to these inscriptions and the Palermo stone references, Breasted also lists the other references known to him through various texts (102-103) as:

1) a Fifth dynasty expedition by King Isesi, which brought back a “dancing dwarf;”
2) a Sixth dynasty attempt by Pepi II to send and expedition, which resulted in “sand-dwellers” killing the detachment sent to build a ship on the coast destined to Punt;
3) Pep II’s eventual success;
4) Chief Treasurer Henu’s Eleventh dynasty expedition for Senekhkere-Mentuhotep III;
5) Kentkhetwer’s Twelfth dynasty expedition for Amenemhet II; and
6) an expedition for Senwosret II.

But it was the Hatshepsut expedition in the Eighteenth dynasty that offers the most detail, while the above mentions are cursory and meager in their descriptions of their respective expeditions. The Hatshepsut inscriptions provided both texts and illustrations of the commodities the Egyptians obtained from “the Land of God,” which included gold, ebony, ivory, incense trees like myrrh, resin or gum, ostrich eggs, giraffes, and baboons. The illustrations depict the Puntite houses [fig. 3] as on huts on stilts and the Puntites themselves as brown skinned, rather than black as might be expected if Punt were at the Horn of Africa. Perhaps the most familiar image in the Deir el-Bahri inscriptions is that of the wife of the ruler of Punt. She is depicted as being obese, considered a revered quality among some African cultures since it marks her status as healthy and wealthy.

Geological Considerations

The Persian Gulf was completely dry at around 15,000 BCE according to Howard-Carter (1981, 1987) who cites at least three reports of detailed studies of the Gulf’s geology. The Tigris and Euphrates flowed separately and together to the Strait of Hormuz and emptied into the Gulf of Oman until the rising sea levels rose gradually from 14,000 to 8000 BCE forcing any riverine populations inhabiting the soon-to-be submerged Tigris and Euphrates to retreat to higher ground over time. According to Howard-Carter, the Gulf would have been three-quarters filled by 8000 BCE and completely inundated by 5500 BCE, the time of the Ubaid period.

Bahrain is known for its artisan springs in antiquity, which provided fresh water and, for an island in the Persian gulf may been a frequent stop for sea travelers. Indeed, the springs themselves may have provided fodder for the myths that included passages about Dilmun such as “her city drinks water of abundance” and “her wells of bitter water, behold they become wells of sweet water” from the myth of Enki and Ninhursag. Frequently mentioned in texts associated with Dilmun is the trade of copper and, indeed, copper has been discovered at sites proposed to be the location of Dilmun both on the eastern Arabian coast as well as Bahrain. Copper, however, isn’t found in deposits in either location, and the nearest deposits are located in Iran and the Indus Valley.

Copper was one of the commodities mentioned in the Hatshepsut inscriptions and of great value to Egyptian rulers building pyramids and monumental structures since copper instruments are needed to quarry and form the blocks used in their construction. Copper deposits are known in Egypt and the Sinai but are of limited value due to their size and quality. Wicker states “the only copper deposit known to be worked in ancient times is at Cayönii Tepsi in south-east Turkey near the headwater of the Tigris where the earliest exploitation dates from around 7000 BC and that the copper of Cyprus isn’t exploited until much later (1998, p. 159).” He goes on to suggest that Egypt could have obtained its copper from there before the Third dynasty, though he admits the prospect to be unlikely. Another possible source for copper, Wicker says, is in present-day Uganda both west and north of Lake Victoria and that no copper or gold deposits have ever been located in present-day Somalia, the country that dominates the Horn of Africa.

Copper is associated in trade expeditions to both Dilmun and Punt by Mesopotamians and Egyptians, but no copper is known to have been mined on the Arabian Peninsula. The copper deposits of present-day Uganda, west of Lake Victoria or in South Africa, are locations that are either inland or of considerable distance for either the Sumerians or the Egyptians. That Bahrain and Dhaharan traded in copper is evident in the archaeological record, so this metal must have come from other sources as yet unknown or at least as yet not connected to the Persian Gulf such as from the upper Indus Valley. But also important to the production of bronze was tin, with sources generally thought to be found in mountains of modern-day Iran and Afghanistan.

I looked for other mentions of copper in antiquity that might reveal what sources there were at the relevant periods of Mesopotamian and Egyptian civilizations but found none that didn’t require active trade networks for the two, though sources in the Persian gulf such as modern-day Oman are eventually used. I think its entirely probable that the need for copper helped drive the Dilmun and Punt legends since there are very real needs that are fulfilled.

In the last part of this series, I’ll end with a brief discussion and list a bibliography for anyone wishing to look into this or related topics further.

Part I: Mythical References
Part II: Archaeological and Geological Considerations
Part III: Discussion and Bibliography