A daily game that challenges our understanding of human cultures. Ten objects. 5,000 years of human history. Guess where and when each artif
An interesting game where you are presented with 10 artifacts from the MET. You have to place where the artifact is from and what time period it is from. Each artifact scores up to 10,000 points, and you lose points the further away your guess is and how far off in time you are. You can only play once a day. Thanks to @baebeylik for showing this to me.
Today I scored really well. Yesterday ... not so much.
Anthropeum.com · Jun 8 2026
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The Humboldt university Berlin ist about to have their archaeology department closed down. Here is the link to the campaign to protest that, if anyone wants to take a look:
[Tutorial] How to spin and chain-ply on your drop-spindle at the same time
I've seen this technique at the Lower Saxony spinning group meet-up in June and @disgruntled-lifeform has asked about it, so here is a tutorial. I'm not comfortable with having videos of me taken and no one to take the video anyway so I hope photos are enough...
Little diclaimer: I have only seen someone else doing this so I just pass this knowlegde on. I don't know where it originates.
Also: I assume you already know how to spin a single and know the basics of chain- or Navajo-plying
It's really an intreresting technique. You spin and chain-ply in one go, no endless spinning and after that endless plying, which is very practical if you (like me) are no fan of endless spindle plying. Or if you only own one spindle for whatever reason - everyone knows spindles are gregarious animals and keeping only one is not appropriate XP
You need:
A drop spindle of your choice with a leader (Maybe one a little bigger than mine, since the yarn we wind on the spindle is a three-ply, which means it is thrice as thick as your usual single.
Fibres of your choice you want to spin
It's important that your leader has a loop at the end to pull your single through.
Step 1: Spin your single as you always do. *spinspinspin* You want to do that standing up as you need the single to be quite long:
Step 2: Then butterfly the single up on your thumb and forefinger to avoid tangling:
Step 3: Pull the single through the loop of your leader and unwind it from your fingers. At the beginning it's easier to sit down for this step until you get used to the finger movements. It's difficult to pull the single through the loop while holding the spindle in your hand and we don't want any broken fingers!
Step 4: Pull the single all the way through until just a little bit below the beginning of your unspun fibres:
Step 5: Then you just ply the loop together in the opposite direction from the direction you spun the single - just as most of you will do anyways while plying. The spindle wants to turn in the opposite direction by itself anyway. Make sure the new loop at the end stays open!
Step 6: Wind the plied thread on your spindle. Then secure it well on your spindle's hook. Take Care Of The Loop. It Must Stay Accessible for the next section of spun singles.
Congratulations you have your first section of chain plied yarn on your drop spindle.
Then you repeat the whole thing again and again: Spin a long piece of single - pull it through loop - ply - wind on spindle - secure the new loop at the end on your hook and then go on spinning.
It needs a bit of practise. The lady who showed us the technique said she had been afraid of breaking her fingers when she started learning this technique. But if you have spun and plied on your drop spindle before it should not be too difficult to master. Concentrate on what you are doing and learn how to manage thread and spindle. And if you really sit down for pulling the single through the loop you also get a little training for your legs by costantly getting up and sitting down again ^-~ And when you are comfortable with the whole thing you can also do it while walking around. I, too need more practise until I'm that far.
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mutuals/followers who are involved in historical research especially the late 18th century in new england:
this is the only object in daniel brown's house in cambridge mass in 1785 that i cannot identify for the life of me.
the context it's in is a room containing beds, clothing, kitchen/cookware, and for some reason "forty-one new scythes".
i'm reading it as either "Slam Bunk" or "Ham Bunk" (leaning toward "Slam" based on the rest of this particular person's handwriting), but nothing comes up when i search either of those terms, even with dates added. it looks like it's worth 1/6 of a penny if i'm understanding the notations of value correctly
running low on bronze, which city should i sack 🤔?
ugarit
ugarit
ugarit
Voting ended on12h
👤 ugarits-finest-merchant-deactivated11770102
man, fuck you guys
#y'all hear anything? #...must've been the wind
🔁 wenamun-of-waset
☀️ wenamun-of-waset
cities these days just don’t respect the will of Amun like they used to… back in the days of Pharaoh people used to ACTUALLY pay the gods some respect!!
🌲 byblosiophile
for the last time, we are not giving you free lumber
☀️ wenamun-of-waset
but i hauveb no money 🥺
#i only wish to carry out the will of amun :( #its not my fault i was robbed in a tjeker town :(
🔁 uhhaziti-up-top
👩 ankhesenamun1348 Follow
I am a widowed and marriageable Queen 👸!! I am looking for a prince 👑 that’s ready to be tamed like a wild beast 🐺 tamed to be a pet 🐶 and never look back on the past life…
👤 4thbestprinceofhatti-deactivated1324051
o shit fr?
🛡️ uhhaziti-up-top
they fuckin got his ass LMAO
#yet another L from the land of hatti #bet egypt gave him plague too
🔁 kaškan-nicely-here
🐎 kaškan-nicely-here Follow
at the store 🤪 anyone want anything?
⚔️ you-wanna-piyame
mmm get me some of that sweet sweet iron 🤤
🌞 the-great-king-of-hatti
whgat the fuck. is that my house???
🐎 kaškan-nicely-here
move your feet, lose your seat 😌❤️
#not our fault you went to invade syria again lol #no takebacksies
🔁 littletirynthianpig
⚒️ alashiyanbronzeboiler
boat :)
#alashiya please lock in... my city is running out of bronze :(
🔁 eteocretan-eccentric
👤 cretan-cowboy-deactivated1450082
who up leapin they bulls
⛰️eteocretan-eccentric
never forget what the ahhiyawa took from us 😖
#they even stole our perfectly good syllabary
🔁 littletirynthianpig
🐷 littletirynthianpig
was anyone going to tell me there was more land to the west or was i supposed to just sail out there myself
🐷 littletirynthianpig
anyways look at my little hesperian piggy!!! #mylittlepiggy
#kind of a hassle to get him here but oh well #all in the name of major street cred
🔁 alashiyanbronzeboiler
🚣 ahhiyawan-adventurer Follow
starting to think this whole syllabary thing is a scam, we should ◊◊◠◡◉◡◠◊◊
🚣 lukka-this-boat
so true! i think △▼△▼◎▼△▼△
⚒️ alashiyanbronzeboiler
#mom come pick me up the aegean is actin weird again
🔁 wenamun-of-waset
🌊 tjekerbythehand Follow
can everyone quit harassing tjeker posters on here over that egyptian guy whining about the “will of amun”… OP literally stole 30 deben from us last week 🙄
☀️ wenamun-of-waset
no + its all in your head + all further communications must go thru my lawyer (the beautiful cypriot hostess who has granted me safe harbor)
#gods forbid a man carry out the will of amun-re #smh
🔁 sherden-my-herden
🌊 tjekerbythehand Follow
“oh no, the sea peoples are taking all our stuff!!” weak shit. the solution is simple: if you can’t beat em, join em. take to the sea ❤️
🌲 byblosiophile
instructions unclear, i am now in carthage
⛵️sherden-my-herden
what the fuck is a carthage
#is that some sort of new plague? do you have a salt deficiency
⚒️ alashiyanbronzeboiler
hey everyone, i’m here to announce that bronze ingot commissions are now CLOSED. i was dicking around in my forge the other day and found something way cooler & cheaper. more to come soon!!!
something i get increasingly frustrated about with historical work is the tendency to go 'most of our sources are from athens and we know most about athens therefore i will focus on athens' but then the chapter is named like. this and that phenomenon in ancient greece. way to uphold the athenian mirage!!1! fortunately there are also many scholars right now working on not just other regions and their cultural landscapes but also. the inherent bias and projection and misconceptions we have inherited from athens and everyone working from athens. and that work is hard because indeed much less is excavated and much less is there to be excavated and the textual sources are also scarce but nevertheless the results are so worth it. our ideas on ancient greece are changing every day
#i should read more about places that aren't athens#but yeah a lot of stuff is athens in disguise so thats a little tricky @est-pulcher
some stuff!
Aegina/Localism/Religion
Polinskai︠a︡, I. (with Jameson, M. H.). (2013). A local history of Greek polytheism: Gods, people and the land of Aigina, 800-400 BCE. Brill. -> full on methodological reconsideration of greek religion as we know it through the athenian lens, with the Dorian island Aegina as case study
E. Aston, Mixanthropoi: Animal-human hybrid deities in Greek religion. Liège, 2001.
J. Hall, Hellenicity: Between Ethnicity and Culture. Chicago and London, 2002.
Thessaly
Aston, E. (2024). Blessed Thessaly: The Identities of a Place and Its People from the Archaic Period to the Hellenistic. Liverpool University Press.
Mili, M. (2015). Religion and society in ancient Thessaly. University Press.
Arcadia
J. Roy, “On Seeming Backward: How the Arkadians Did It.” in Sociable Man: Essays on Ancient Greek Social Behaviour in Honour of Nick Fisher, ed. S. D. Lambert, Swansea, 2011, p. 67-86.
T. H. Nielsen, and J. Roy (eds.). Defining Ancient Arkadia. Acts of the Copenhagen Polis Centre 6. Copenhagen, 1999.
myth and landscape/regionalism
G. Hawes. Myths on the Map: The Storied Landscapes of Ancient Greece. Oxford, 2017.
R. Buxton, Imaginary Greece: The Contexts of Mythology. Cambridge, 1994.
i haven't researched northwest Greece or the western peloponnese much yet, so i don't have any scholarship on those regions soz. let alone the islands or colonial greek regions
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something i get increasingly frustrated about with historical work is the tendency to go 'most of our sources are from athens and we know most about athens therefore i will focus on athens' but then the chapter is named like. this and that phenomenon in ancient greece. way to uphold the athenian mirage!!1! fortunately there are also many scholars right now working on not just other regions and their cultural landscapes but also. the inherent bias and projection and misconceptions we have inherited from athens and everyone working from athens. and that work is hard because indeed much less is excavated and much less is there to be excavated and the textual sources are also scarce but nevertheless the results are so worth it. our ideas on ancient greece are changing every day
Then from Phrygia to Sparta came Paris, who was the judge of the goddesses - so the Argives have the story. He came with his garments flowered in gold and his dress blazoned with barbaric gems. He loved Helen and was loved by her.
#I´d love to know what the Greek says for barbaric gems#<- prev#the passage in greek [per murray/perseus] is < ἀνθηρὸς μὲν εἱμάτων στολῇ χρυσῷ δὲ λαμπὸς#interestingly enough... euripedes/agamemnon doesn't even use paris' name here!#instead says something along the lines of “That Man Who Judged The Goddesses”
And interestingly, if you look at the passage in total, there are no barbaric gems at all - instead it´s barbarian luxury (ἀνθηρὸς μὲν εἱμάτων στολῇ/χρυσῷ δὲ λαμπρός, βαρβάρῳ χλιδήματι) which makes a lot more sense, given Greek attitudes to Eastern cultures.
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Then from Phrygia to Sparta came Paris, who was the judge of the goddesses - so the Argives have the story. He came with his garments flowered in gold and his dress blazoned with barbaric gems. He loved Helen and was loved by her.
Hi! I have a question about Eleusis and Demeter. Do archeologists believe that Demeter originated and Eleusis, and then her cult spread to other city-states?
archaeologists believe there is literally no way to tell where she originated! apart from like. Greece. We think. This is one of those pesky 'we have no clear first/local attestation of this thing so nothing is conclusive' historical issues.
mycenaean period
i (and dear colleagues more well versed in linear A and B) go into depth here about how Demeter and Persephone, unlike other Olympian gods like Poseidon, Dionysus, Ares, etc etc are not explicitly mentioned by name in the palace records. some scholars argue for a few inscriptions of da-ma-te on Crete, which would rule out Eleusis immediately, but these are highly contested. In linear B there is 𐀯𐀵𐀡𐀴𐀛𐀊, si-to-po-ti-ni-ja, "Lady of the Grain", and the Wanassai, the two goddesses, a cult term used later for Demeter and Persephone/Kore, especially at Eleusis, but since we only have that term, we can't identify the goddesses in question.
A god is made up of a core name, a cultic function, attributes and characteristics, and all of these can be flexible to a point while still recognizably representing said deity. thus, artemis can be a city fertility goddess sporting a dozen tits (or bull's testicles or fruits or or or) while still being Artemis because the name is right there. an epithet that means nothing but 'hey these ladies are a pair' sadly isn't that. I am kind of a hardass on this point, even to the point where i don't consider the Mycenaean gods the same as the Greek gods even when we can point out name/function/attribute similarities and continuity (i think we just don't know enough yet + the possibly wildly different practices, beliefs and pantheon frameworks make them inherently different), but that's just my preferred side of this scholarly debate, so.
Eleusis
Eleusis clearly has Mycenaean origins: there was a megaron below what is now the Telesterion, the hall of mysteries, and this is somewhat flagged by the fact that in the Homeric Hymn to Demeter there is a royal family living in a megaron to whom Demeter gives exact instructions on where to build her new temple. said megaron, which actually lies beneath said temple, was also clearly used as a cult centre.
we cannot really determine, however, if this was a household cult, to what god it was dedicated (or how many, though a goddess seems most likely going off of the votives found) and what function it served. some scholars do argue that it was already dedicated to Demeter in this period, but the only real argument for that is historical continuity. which, solid point, but it's not evidence. moreover, to answer your specific question, this still doesn't prove that demeter an sich originated here- even if this was already one of her most important cult centres in mycenaean times, we cannot prove it started here.
Grain goddesses
the problem with Demeter is that she fulfills a very core religious function, and on a Panhellenic level is very abstract. she is an agricultural deity- you find those in most ancient agricultural societies. her name is etymologically linked to maternity and the earth- not unlikely and even very nondescript for a mistress of grain. but, it is very likely greek- and therefore we can pinpoint the Greek mainland at the very least, rather than Asia Minor or the Levant. Most likely, Demeter is a panhellenic amalgamation from various more local proto-greek earth and grain goddesses, which got consolidated into a single figure. if that figure found this final form in Eleusis is impossible to say. my money is on team effort- similar consolidations happening in many places at once and finding a consensus over time, with elements being discarded and added in order to find a figure that worked across the board. hence her genericness on a cult level.
myths and rites
two more points which make me believe this is not the case. Demeter features (barely, but still) in Homer's epics, meaning that she was known on a Panhellenic level before Athens and thus Eleusis started playing a larger role in the Greek sphere of influence. She also doesn't feature much in myths in general, many are local (not part of Panhellenic myth cycles) and pertain to her and her daughter/double only.
Secondly: the Thesmophoria, the yearly women-only fertility festival held in her honour. This was actually one of the most universal festivals in the Greek world; although Eleusis was a more solemn affair and nearly, almost, kind of achieved the same Panhellenic status as Olympia and Delphi, it only did so very late in the game. the ubiquity of the Thesmophoria, however, leads me to believe that Demeter was known, worshiped and celebrated across Greece before Eleusis developed itself into an exceptional cult place or the main cult of Demeter. She's a goddess for the people! I think the Homeric Hymn to Demeter and its insistence on the exaltedness of the cult and the blessedness of people initiated into it are an indication that in the 7th-6th century BC Eleusis was still busy making a name for itself. it's promoting the cult!
some scholarship to back this up:
Cosmopoulos, M. B. (2015). Bronze Age Eleusis and the Origins of the Eleusinian Mysteries. Cambridge University Press. -> about Eleusis in the Mycenaean period. iirc argues vehemently for Demeter being worshipped there and then
Mylonas, G. E. (1961). Eleusis and the Eleusinian Mysteries. Princeton University Press. -> official archaeological records, the map above is from here
Larson, J. (2007). Ancient Greek Cults: A Guide. Routledge. -> argues for a neolithic Greek origin but does not pinpoint a local cult
Suter, A. (2002). The Narcissus and the pomegranate : an archaeology of the Homeric Hymn to Demeter / Ann Suter. University of Michigan Press. -> full disclosure i do NOT like this book. i think suter employs a circular argument (has a hypothesis, goes and finds evidence that supports that hypothesis, so proves her own hypothesis, discards counter evidence). HOWEVER she does present a lot of the neolithic/bronze age material about grain goddesses/connections to Demeter/Persephone. just. take it as the preludes to these goddesses/the seeds that sprout into what was eventually known as them rather than being them, as Suter does. that's just not how religious development works lol
