archaeology

by Daud Aris Tanudirjo

In the Archaeological history, landscape has always been considered as an important aspect in giving meaning to an artefact or a site. It provides a condition by which archaeologists can contextualized their findings. Even in the end of 19th Century, a pioneer of field archaeology, General Pitt Rivers, has prompted the role of natural settings in archaeological explanation (Thomas, 2001). Nevertheless, strange enough, in cultural resource management such a natural context is often neglected. This is partly because in the past archaeologists were concerned more on cultural remains. Though the natural setting of the cultural remains were admittedly important, it is still considered as natural rather than cultural. Hence, it was treated as different and separate entity.

BACKGROUND

It is increasingly difficult for prehistorians working in the twenty-first century to conceptualise the problems experienced by their predecessors, and approaches to interpretation before the 1960s are consistently criticised. Culture history and diffusionism may - with hindsight - seem excessively preoccupied with classification and social evolution, and to have applied unsophisticated historical interpretations instead of asking fundamental questions about human behaviour.
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The Floor Plan: Does it Reveal a Temple with a Human Form?

The greatest secret of King Solomon’s temple is that it may have been constructed in the hidden form of a human body. Its architectural floor plan, in conjunction with the arrangement of its furnishings, reveals a “Temple Man” composed of three biblical figures: the Levitical High Priest, Jacob and a "Metallic Messiah." All three appear in a single composition, with one figure imposed atop the other. The measurements and description of the Temple (Heb., ha mikdash) are given in the Tanach (Old Testament) in I Kgs 6:1-35, and II Chr. 3:1-17, which is still our best source of information about this ancient (circa 950 BC) structure. Based primarily on these verses, various Jewish, Christian and secular reference works depict the holy house as a rectangular building with a triple-tiered row of cells wrapping around three of its sides: north, south and west, and with the entrance (but no cells), toward the east. See two drawings on this page. It should not be confused with the Second Temple built by King Herod about 20 BC and destroyed by the Romans in AD 70.

From Wikipedia, the free encyclopedia
(Redirected from Ancient egypt)

Khafre’s Pyramid (4th dynasty) and Great Sphinx of Giza (c.2500 BC or perhaps earlier)

    Ancient Egypt was a long-standing civilization in north-eastern Africa. It was concentrated along the middle to lower reaches of the Nile River, reaching its greatest extent in the second millennium BC, during the New Kingdom. It reached from the Nile Delta in the north, as far south as Jebel Barkal at the Fourth Cataract of the Nile. Extensions to the geographic range of ancient Egyptian civilization included, at different times, areas of the southern Levant, the Eastern Desert and the Red Sea coastline, the Sinai Peninsula, and the Western body (focused on the several oases). Ancient Egypt developed over at least three and a half millennia. It began with the incipient unification of Nile Valley polities around 3150 BC, and is conventionally thought to have ended in 31 BC when the early Roman Empire conquered and absorbed Ptolemaic Egypt as a state. This last event did not represent the first period of foreign domination; however the Roman period was to witness a marked, if gradual transformation in the political and religious life of the Nile Valley, effectively marking the end of independent civilizational development.

Headline Text

    The civilization of ancient Egypt was based on a finely balanced control of natural and human resources, characterised primarily by controlled irrigation of the fertile Nile Valley; the mineral exploitation of the valley and surrounding desert regions; the early development of an independent writing system and literature; the organization of collective projects; trade with surrounding regions in east / central Africa and the eastern Mediterranean; and finally, military ventures that exhibited strong characteristics of imperial hegemony and territorial domination of neighbouring cultures at different periods. Motivating and organising these activities were a socio-political and economic elite that achieved social consensus by means of an elaborate system of religious belief under the figure of a semi-divine ruler (usually male) from a succession of ruling dynasties, and related to the larger world by means of polytheistic beliefs.
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