Carthage

تعد ضواحي مدينة تونس، ونخص بالذكر الضاحية الشمالية، ومنذ الفترة الحفصية وإلى حدود أواخر العهد العثماني مكان تنزّه الملوك وراحتهم. ولا يزال عدد كبير من الأبراج والقصور والسرايات التي شيّدت خلال فترات تاريخية مختلفة قائما إلى اليوم. وهي تعكس جليا تطوّر ملامح وخصائص هذه العمائر الفريدة والفاخرة. ولقد لعبت هذه المباني دورا محوريا في تعمير الضواحي والارتقاء بوظائفها وتطوير مجالها المستغل معماريا واقتصاديا، وتدعيم بنيتها الأساسية. ولقد استغرق هذا التطوّر المجالي وخاصة العمراني قرونا قضتها الضواحي في مراوحة عسيرة بين الظهور والضمور. وكانت إعادة بنائها تنطلق في كل مرة بصفة خاصة من مقرّات النزهة. فباستقرار الحكام بها تصبح الضاحية محط اهتمام رجال السلطة والمقربين منهم وعامة الناس. فتتكاثف حركة إنشاء المباني واتخاذ المرافق المختلفة من سواني وبساتين، مما يجعل منها مشروع سلطوي بالدرجة الأولى. لكن الجدير بالذكر أن طول المراوحة وبقاء الضواحي مدة طويلة خالية ومهجورة لا ينفي تجذّر ظاهرة السكن والعمران في هذه المناطق والتي تعود إلى فترات قديمة جدا. ولا تعدو فترات الانتكاس - رغم طول مدتها- أن تكون استطرادا كبيرا في مسيرة التعمير الطويلة التي ستستقر وتكتمل في آخر العهد الحسيني. واستئناف عمليات النمو العمراني وإعادة نسجها من جديد يعود غالبا لاهتمام السلطة الرسمية بهذه المجالات.
ولقد ظهرت عمارة الأبراج المخصّصة للنزهة منذ بداية الفترة  الحفصية وفق تصميم يستجيب لعدة رغبات ويتلاءم مع استعمالات متباينة، ومؤثرات خاصة بتلك الفترة استمدت ملامحها من تواجد وتظافر خبرات مختلفة محلية وأجنبية. وقد شهدت هذه العمارة تطوّرا كبيرا منذ ظهورها وإلى حدود القرن الثامن عشر حيث تمّ بناء أهم هذه المعالم على الإطلاق من حيث التصميم ووفرة مواد البناء المستعملة وتنوعها، واتساع وتعدد فضاءات المعلم الواحد. وتعود أغلب الشواهد الباقية إلى الآن إلى القرن التاسع عشر وهي تمثل من حيث التصاميم والأنماط المعمارية نقلة نوعية في مجال البناء سوف تنعكس على الحركة التعميرية بضواحي مدينة تونس عموما والضاحية الشمالية بصفة خاصة.
وسنحاول خلال هذا العمل تقصّي زمن ظهور عمارة الأبراج والقصور بضواحي مدينة تونس وتتبع تفاصيل تطور الأنماط المعمارية المعتمدة خلال القرن التاسع عشر.

A methodical search for the likely prototype of an extremely barbarous ancient coin is described. The coin's obverse shows parallel line segments projecting from an approximately rectangular solid shape. Several different obverse orientations are considered. The reverse appears to show a stick figure facing frontally, standing on a ground line or low platform, and holding a staff upright at the left side. Likely prototypes are sought by considering coins of relevant metal, fabric, diameter, shape, weight, and thickness, and with an emphasis on their designs. These factors combined with overall frequencies of occurrence seem to point primarily to Eastern coins as likely prototypes. However, indirect consideration of provenance based on source and context information alters the result. A Western prototype of the area from Sicily to North Africa, more specifically a so-called Lopadusan coin type, is deemed more likely though still uncertain.

Il volume offre una sintesi generale e un'analisi critica della documentazione disponibile (diretta e indiretta) relativa ai santuari fenici e punici chiamati tofet, esaminando le diverse proposte interpre-tative e cercando di prospettare nuove strade e di introdurre nuovi elementi. Dopo le prime scoperte archeologiche della seconda metà del XIX sec. e, soprattutto, dopo la sco-perta del tofet di Cartagine nel 1921, questi santuari sono stati considerati il teatro di sacrifici umani, in connessione con le narrazioni di alcuni autori di lingua greco-romana e con la tradizione biblica relativa a Molek/Moloch. A queste ipotesi interpretative si sono affiancate, a partire dalla fine degli anni '80 del secolo scorso, alcune tesi volte a negare in tutto o in parte l'ipotesi del sacrificio : esse considerano i bambini dei tofet morti per cause naturali e deposti in questi santuari per questioni iniziatico-rituali o come mezzo di comunicazione tra il fedele e la divinità. Il dibattito resta aperto: l'esame complessivo della documentazione non permette attualmente di « uscire dal limbo », cioè di prendere una posizione definitiva sull'argomento, ma soltanto di fissare alcuni punti fermi, escludere alcune opzioni e proporre delle ipotesi

On 10 March 241 BC the last naval battle of the 1st Punic War was fought off Sicily in the Aegates (modern Egadi) Island group. A large debris field on the sea-floor northwest of Levanzo Island is clearly the result of the battle between Rome and Carthage. In a controlled experiment, replica artefacts were dropped into the sea over the battle zone and their movements tracked to reveal certain aspects of the site’s formation. The experiment’s results explain the spatial relationships between some of the artefacts and suggest that many Greco-Italic amphoras may have been filled with grain.

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The present paper is a study on the religious continuities and changes in North Africa from the
3rd century BC to the 3rd century AD, therefore from the pre-Roman (“Phoenician-Punic”) to
Roman era. Starting from the archaeological and epigraphic evidences, it combines and compares
the documentation related to the so-called Tophet sanctuaries with that related to the temples
dedicated to Saturn. The goal is to analyse the evolution and transformation of sacred places, rituals
and representations of the deities throughout a historical context characterized by variegated and
changeable political and religious landscapes.

Cet article présente une étude des continuités et des innovations religieuses que l’on observe en Afrique
du Nord du IIIe siècle av. J.-C. au IIIe siècle apr. J.-C., donc de l’époque préromaine (phéniciennepunique)
à l’époque romaine. Il propose notamment de combiner et de confronter, à partir d’une
documentation en majorité archéologique et épigraphique, le dossier de ce que l’on nomme les
tophets à celui des sanctuaires de Saturne afin d’analyser le développement et la transformation des
aires sacrées, des pratiques cultuelles et de la représentation des divinités dans un contexte historique
caractérisé par des paysages politiques et religieux diversifiés et mouvants.

Abstract: This article examines the Battle of Zama in 202, which ended the Second Punic War (218–201) between Rome and Carthage. It argues that the maneuvers described by Polybius are most intelligible if Hannibal sought to corral Scipio into a trap formed by an extended third infantry line, perhaps aided by terrain. Scipio escaped by hastily extending his own forces, holding out until his superior cavalry enveloped Hannibal in turn.

Originally submitted: May, 2017. Last edited and expanded: November - December, 2024. In this research thesis we will discover that Augustine’s opinion that concupiscence was an evil, hereditary stain of original sin was not in line with the agreed-upon tradition of the earliest of Church fathers but there are strong arguments for believing that this opinion was based on non-Christian or spurious sources, the most probable direct source being the “Ambrosiaster” document. On this shaky foundation of the inheritance of concupiscence, Augustine built the idea of the massa damnata. It was a novel doctrine, since it was incompatible with the earlier Orthodox tradition. Augustine's claim that this denial of limbo and the positive damnation of unbaptized infants was part of the Catholic tradition, was a novelty to the Church universal. It was unsupported by early sources. This leads me to conclude that Augustine’s threefold philosophical structure of concupiscence, massa damnata and the positive damnation of unbaptized infants was not in accordance with “the faith which was once for all delivered to the saints” (Jude 1:3b, NKJV). The lack of orthodox evidence supporting an idea of genetically inheriting sin substantially weakens the basis as proffered by Augustine.

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In questo lavoro l'autore ricostruisce il contesto archeologico completo e particolareggiato di quei luoghi di culto tipici del mondo fenicio d'Occidente chiamati tofet e ne affronta lo studio dei culti. Si tratta di santuari a cielo aperto, che consistono principalmente in un campo di urne interrate contenenti ceneri di bambini e/o di animali accompagnate da stele o cippi votivi, a volte iscritti. La natura di questo tipo di santuario, che certamente ha le sue radici nell'area fenicia e che in Occidente è dedicato al dio Ba'al per lo più con l'epiteto di Hammon, è tuttora discusso in modo anche aspro, così come controversi sono i riti che vi erano svolti. Il lavoro di D'Andrea si concentra sui santuari individuati in Africa del Nord. Si tratta, nell'area mediterranea di cultura fenicio-punica, dei luoghi di culto più numerosi e omogenei tra di loro, che presentano inoltre un interesse specifico perché si sviluppano per un arco di tempo molto lungo – dall'VIII secolo a.C. fino all'epoca romana – con una continuità notevole e una concentrazione soprattutto in periodo recente. Una raccolta completa come questa di tutte le testimonianze archeologiche, accompagnata da una valutazione esauriente ed equilibrata, non era stata finora compiuta. L'Autore non si limita a riunire i dati, sito per sito, ma li analizza criticamente e li discute, presentando una ricostruzione dei diversi tipi di tofet, del loro sviluppo nel tempo e dei cambiamenti che presentano, coerenti seppur vari da luogo a luogo, e che investono in particolare anche i riti e i culti praticati. La corretta metodologia con la quale è condotta la ricerca, la quantità dei dati presentati e i risultati ottenuti in seguito al loro esame particolareggiato fanno di questo lavoro uno strumento prezioso per chiunque si occupi di archeologia fenicio-punica, specie per quanto riguarda la situazione complessa dei territori dell'Africa del Nord.

Carthage, a spectacularly prosperous city and once one of the largest in the western Mediterranean, was destroyed by Rome in an act that was arguably genocide. While no literary or historical records from the city survive, by combining archaeological remains with Greek and Roman sources, a greater understanding of Carthage and its impact on the western world can be obtained. This includes looking at the city’s Phoenician heritage, its ships, navigational skills and trade, its agriculture, manufacturing and art, its political systems, taxation of colonies and the threat it posed to Rome. When all of these things are considered, the conclusion is inescapable – Carthage played a major role in the formation of the Mediterranean world and civilisation as a whole is poorer for its loss.

Si de nombreuses questions demeurent sans réponse à propos des dernières communautés donatistes en Afrique tardo-antique, on connaît bien dorénavant les étapes qui ont abouti à la disparition du “schisme” africain. Après la conférence de Carthage 411 et un nouvel édit d’union du 30 janvier 412, un nombre important de donatistes se rallièrent à la grande Église mais d’autres plus fermes résistèrent dans l’Afrique du Nord: ce fut le cas de Gaudentius, évêque de Thamugadi, qui menaça de se brûler vif dans son église entouré par ses fidèles, ou d’Emeritus, évêque de Caesarea, qui avait engagé une vaine discussion avec Augustin. Néanmoins, la Catholica africaine déchirée par le grand schisme ne retrouverait jamais sa parfaite unité. À Ala Miliaria des épitaphes révèlent la survivance du donatisme dans les confins méridionaux de la Maurétanie Césarienne. Avec l’époque vandale et byzantine, la tradition donatiste allait se poursuivre d’une manière souterraine en Numidie méridionale: la correspondance de Léon le Grand et après lui du pape Grégoire Le Grand témoigne d’une persistance du donatisme dans ces régions.

""Le recenti indagini archeologiche condotte annualmente, dal 2002, dall’Università di Roma “La Sapienza” sull’isola di Mozia (Sicilia) hanno portato alla luce un’ampia e nuova documentazione sulla ceramica comune tornita allargando l’ambito delle conoscenze ad alcuni aspetti della produzione vascolare locale. L’intento della presente nota è quello di approfondire uno di questi aspetti: la ricezione da parte del repertorio ceramico fenicio-punico di modelli della contemporanea produzione di ambito greco e la conseguente perdita dell’originaria caratterizzazione levantina. Il fenomeno, ormai noto, è riconsiderato attraverso i materiali rinvenuti negli anni 2002-2004 in tre delle aree oggetto delle attività di scavo: la Zona C, del Tempio del Kothon, la Zona D, sulle pendici occidentali dell’Acropoli, e la Zona F, delle strutture adiacenti a Porta Ovest. I cambiamenti che esso comporta sono analizzati nei reperti appartenenti alle classi funzionali della ceramica comune da fuoco, da mensa e da preparazione, essendo in esse maggiormente visibili gli effetti dell’influenza greca già a partire dal V sec. a.C. Un inquadramento crono-tipologico dei manufatti realizzati nel periodo interessato dal fenomeno, che avrà un’accentuazione nel corso del IV sec. a.C., permette un confronto tra la situazione di Mozia ed altri contesti significativi della Sicilia e della Sardegna e con Cartagine.

Recent excavations carried out annually, since 2002, by “La Sapienza” University of Rome on the island of Mozia (Sicily) are yielding a rich and new documentation on Plain Ware mould by wheel and are extending knowledge to some facets of the local ceramic production. The purpose of the present note is to widen one of these facets: the receipt of models of the contemporary Greek production by the Phoenician-Punic repertoire and the incidental loss of the original Levantine characterization. The well-known phenomenon is reconsidered through the finds come to light between 2002 and 2004 from three areas interested by the investigations: Area C, of the Temple of the Kothon, Area D, on the acropolis western slopes, and Area F, of the West Gate and its outbuildings. The changes involved are analyzed in the finds of the functional classes of the cooking ware, table ware and the food preparation ware because in these the effects of the Greek influence are most clear already from the 5th century BC. A chrono-typological classification of products manufactured during the period covered by the phenomenon that become more noticeable during the 4th century BC enables a comparison between the situation of Mozia and other meaningful contexts of Sicily and Sardinia and Carthage.""

243 Raimondo Secci, Za colle<ione archeologica del Museo D io cesano dell' O gliastra (Lanuse i) : ceramica di età fenicio -punica e romano-repubblicana 251 Flaminia Verga, L'organi4aqione urbana e la collocazione degli edifici di culto nei centri punici del Nord Afiica 273 LA COLLEZIONE ARCHEOLOGICA DEL MUSEO DIOCE,SANO DELIJOGLIASTRA (LANUSEI): CERAMICA DI ETA FENICIO-PUNICA E ROMANO-REPUBBLICANA RAIMONDO SECCI Tia i materiali d'interesse archeologico conservati ed esposti nelle vetrine del Museo Diocesano dell'Ogliastra, a Lanusei (Lilliu 1997: 148-50), si trova una piccola collezione di reperti vascolari di età fenicio-punica e romano-repubblicana'.

إن قرطاج لم تكن تعتمد نفس ديمقراطية أثينا. إن ديمقراطية أثينا هي نسخة سيئة أو مشوهة من ديمقراطية قرطاج الأصلية. إن "ديمقراطية قرطاج" كما سأطلق عليها خلال هذا المقال، أو "الديمقراطية الذكية" كما يطلق عليها بعض الأكاديميين، أو "ديمقراطية سقراط" كما يذهب آخرون لتسميتها، هي ديمقراطية تضع شروطا عقلية للراغبين في الترشح للمناصب قبل ترشحهم إلى تلك المناصب وذلك بالإضافة طبعا لكونهم لن يتقاضون أية أجور أو ثروات أو معاملات خاصة خلال تقلدهم لتلك المناصب. مثلا، لكي تكون مكلفا بشؤون المعمار فعليك أن تكون رجل معمار كفء يشهد لك زملائك في ذلك المجال بذلك أو تشهد لك أعمالك وهندستك بذلك قبل أن تترشح، وإن أردت أن تترشح لمنصب إداريا ما، فعليك أن تكون إداريا ناجحا قبل أن تترشح، وإن أردت قيادة جزء من العسكر ثانيا، إن قرطاج لم تكن تعتمد نفس ديمقراطية أثينا. إن ديمقراطية أثينا هي نسخة سيئة أو مشوهة من ديمقراطية قرطاج الأصلية. إن "ديمقراطية قرطاج" كما سأطلق عليها خلال هذا المقال، أو "الديمقراطية الذكية" كما يطلق عليها بعض الأكاديميين، أو "ديمقراطية سقراط" كما يذهب آخرون لتسميتها، هي ديمقراطية تضع شروطا عقلية للراغبين في الترشح للمناصب قبل ترشحهم إلى تلك المناصب وذلك بالإضافة طبعا لكونهم لن يتقاضون أية أجور أو ثروات أو معاملات خاصة خلال تقلدهم لتلك المناصب. مثلا، لكي تكون مكلفا بشؤون المعمار فعليك أن تكون رجل معمار كفء يشهد لك زملائك في ذلك المجال بذلك أو تشهد لك أعمالك وهندستك بذلك قبل أن تترشح، وإن أردت أن تترشح لمنصب إداريا ما، فعليك أن تكون إداريا ناجحا قبل أن تترشح، وإن أردت قيادة جزء من العسكر فعليك أن تكون عسكريا، وإن أردت تقلد إدارة صناعة السفن فعليك أن تكون ابن ذلك المجال ويشهد لك زملائك في ذلك بالنجاح، وهكذا… على عكس الأثينيين الذين كانوا ينتخبون قادتهم حسب أسمائهم وأشكالهم وطريقة خطابهم والأموال التي يضخونها في حملاتهم الإنتخابية. الأثينيون كانوا ينتخبون بأسلوب تغلب عليه العاطفة والأموال، عاطفة الشعب التي يتلاعب بها الحكام قصد بلوغ الحكم، وأموال الأثرياء الذين يكونون لوبياتهم عبر الدعاية والبروباغندا لوضع الحكام الذين يناسبونهم ويتماشون مع مصالحهم… .

Carthage and Controversial Child Sacrifice Theories.
Although a reputed sacrifice–theory about Carthaginian mothers who killed themselves and their children rather than be subjected to the rapes and tortures of the Roman army, significant controversy perseveres. Goodison examines sacrifice theories during the Palace or Temple Stage of the neighboring Crete civilization that was recorded around 1000 years later and therefore supports further questions and concerns. * Birnbaum discusses Tanit relative to Tophet gravesites, followed by Pomeroy’s re–views of infanticide and the reminder that “no known society positively prefers girl babies to boys.” (IHC: 208.) More recently are the significant discoveries and skeletal analysis by Dr. Jeffrey Schwartz. Listed among 21st–century scholars of Child Sacrifice theories are Physical Anthropologist Dr. Schwartz and his extensive team. Their recent findings refute earlier sacrifice narratives supported by extensive evidence that Carthaginian infant mortality rates are consistent with present–day statistics. Their findings also argue that the infants buried in the Tophet cemeteries died as a result of prenatal complications and fetal deaths–or–pandemic diseases including dire sanitary conditions.
* (BFV: Matriarchy Research & Reclaim Network #46, 1988; GYN: 210-211; ENBR: VI, 446a-7; LITL: 175; MHE: 145-6.)

The myth of Antaios and Herakles is a product of the meetings between the northern and the southern shores of the Mediterranean. This paper explores two parallel directions of the myth's development. One is geographical, with the myth travelling from East to West (Kyrenaika to Tunisia to Tangier). The other takes place in the plot itself: at first Herakles stands for the Greeks (and later Romans) and Antaios for indigenous Libyans. However, shifting political circumstances allow also for a possible (if conjectural) identification of Greeks with Antaios and, certainly, of Libyans with Herakles. On the whole, the history of the myth from the seventh to the first centuries BC reflects the development of a politically and culturally coherent Mediterranean over the same period, from the first Greek settlers in Libya to the Mediterranean empire of Augustus.

Este artículo estudia unas emisiones desconocidas de la Península Ibérica, caracterizadas por presentar el dios fenicio Bes en el anverso y una palmera en el reverso. Dadas las características imitativas de las monedas, éstas se relacionan durante el siglo I a.C. con una pseudo-ceca localizada en la Hispania Ulterior. Su existencia se achaca a la carestía de numerario manifiesta en algunas zonas de la actual Andalucía. Con paralelismos en el fenómeno de la pseudo-ceca de Ebusus, asentada en Pompeya, se proponen nuevas hipótesis en relación con la Hispania Ulterior, lugar de donde proceden todos los hallazgos recopilados. Si bien la circulación de numerario ebusitano en Campania trajo consigo la imitación de sus piezas en Pompeya, nos preguntamos si ésto verdaderamente debió ocurrir también en la Península Ibérica. Aun tomando como ejemplo dicho caso, se concluye finalmente, dadas sus emisiones, que aquí también se contó con un fenómeno similar, aunque autónomo y de inspiración claramente fenicio-púnica, en unos momentos donde monetalmente no debería haber rasgos algunos de ese tipo.

The use of elephants for military purposes was, for centuries, one of the most important military arms of the armies in the Antiquity. Although, these could get to suppose so many advantages as drawbacks and, for this reason, they were since then denominated by the classic authors as “the common enemy”.

La présence des autochtones au moment de la fondation de Carthage a été rapportée par la tradition classique, alors que l'archéologie n'a révélé, sur le terrain, aucune attestation d'un habitat autochtone antérieur à la présence phénicienne. La culture matérielle carthaginoise comporte, quand à elle, plusieurs éléments qui renvoient à une présence éventuelle des autochtones depuis les premiers temps de la Cité. Parmi ces éléments, nous relevons, dans les strates les plus anciennes, une forte proportion de poterie modelée de production locale avec des formes d'origine autochtone parallèlement à la vaisselle d'inspiration levantines. La comparaison avec le répertoire numide d'Althiburos, nous a permis de reconnaître d'une part des affinités entre la vaisselle modelée carthaginoise et althiburitaine. D'autre part, nous avons relevé certains points de divergence sur le plan formel et celui de la technique, qui semblent indiquer une filiation libyque parallèle révélant l'existence de plus qu'un faciès autochtone parmi le premier peuplement de la Cité.

L’origine del santuario tofet va ricercata nella madrepatria fenicio-cipriota o a Cartagine? Che ruolo ha quest’ultima nello sviluppo e nella diffusione del tofet? E cosa accade dopo la distruzione della metropoli punica? L’analisi delle tendenze storiografiche, delle fonti classiche e dei dati archeologici e lo studio della localizzazione e della cronologia dei santuari tofet, dei loro repertori ceramici, lapidei ed epigrafici porterà a riconoscere un’identità fenicia in quello che chiameremo “Circolo del tofet” (VIII - metà VI sec. a.C.) ed una dipendenza dalle scelte politico-religiose della città punica nel “Circolo di Cartagine” (metà VI sec. a.C. - 146 a.C.). La ricerca e lo studio dei tofet neopunici (II sec. a.C. - II sec. d.C.), localizzabili nella regione magrebina dopo la fine dell’imperialismo cartaginese, suggerisce, infine, che questa nuova categoria santuariale nasca e si diffonda in più siti proprio in virtù della loro acquisita indipendenza socio-politica e religiosa conseguente alla distruzione di Cartagine la quale aveva fino ad allora osteggiato la diffusione di santuari tofet nel proprio entroterra africano.

The origin of the Tophet sanctuary has to be found in the Cypro-Phoenician Motherland or in Carthage? What is Carthage’s role in the Tophet development and spreading? And what happens when the Punic city comes to its end and afterwards? The analysis of the historiographic tendency, either through the classical sources or the archaeological finds, and the study of the localization and the chronology of the Tophet sanctuaries, and their pottery and epigraphic repertoires will lead us to acknowledge a Phoenician identity in the so called “Tophet Circle” (8th - middle of 6th cent. BC) and a reliance on Carthaginian political and religious choices in the “Carthaginian Circle” (middle of 6th cent. BC - 146 BC). Moreover, research and study of Neopunic Tophet (2nd century BC – 2nd cent. AD) in the Maghrebian area right after the end of Carthage’s hegemony suggest that this new sanctuary category arose in several different sites because of their brand new political and religious independency, after-acquired the destruction of Carthage, the city which had hampered the Tophet diffusion in its own African hinterland.

The term «neopunic» was chosen by epigraphists for epigraphical purposes: to name and distinguish a writing system and the inscriptions written adopting it. This paper analyses features and problems related to this writing system and to its group of documents as a part of the Punic world’s writing history. It discuses the problematic use of the «neopunic» label with historical or cultural meaning and attempts to improve the knowledge about the historical period or cultural form which the term could define.

El término «neopúnico» fue creado por epigrafistas para propósitos epigráficos: denominar y distinguir una escritura y las inscripciones en las que era usada. El presente texto analiza las características y problemas de este sistema gráfico y de su grupo documental como parte de la historia de la escritura en el mundo púnico. Pretende contribuir al debate sobre el eventual uso del término con propósitos históricos o culturales y al conocimiento de la etapa o forma cultural a la que definiría.

The so-called “Punic question” is still today a very topical problem among scholars engaged in research on Phoenician civilization. In an attempt to make some contribution to this issue, some ceramic forms of the central-Mediterranean repertoire are discussed here, because of
their high value as archaeological indicators of broader historical phenomena. The survey seems to highlight a gradual process of cultural irradiation of Carthage since the mid/end of 8th century BC and allows us to propose a new dynamic concept of “Punic world”, based on
the identification of different “punicities” in a diachronic and synchronic way.

Il sito di Cartagine corrisponde all'omonimo sobborgo residenziale collocato 18 km ad est-nordest di Tunisi, su un promontorio triangolare che si protende tra la laguna di Sebkha ar-Riana a nord, il golfo e il lago di Tunisi a sud; esso si estende su una piana delimitata verso nord e verso ovest da una fascia di colline ). 1 Già nella prima metà dell'Ottocento varie esplorazioni delle rovine furono compiute da viaggiatori ed esploratori europei, 2 mentre le prime campagne di scavo furono dirette a partire dal 1861 da C.E. Beulé sulla collina di Byrsa e nella necropoli romana di Gammarth. 3 Da allora, e fino agli anni '60 del secolo scorso, vari scavi sono stati praticati in maniera intermittente in più punti del sito . 4 1 AAT, TAV. XV, 1. 2 Tra i quali C. Borgia, J.E. Humbert, C.T. Falbe e N. Davis. Per la storia degli scavi a Cartagine: FUMADÓ ORTEGA 2009. Per le ricerche di N. Davis e per i rinvenimenti di stele votive effettuati da quest'ultimo: FREED 2011.

Etude d'un ensemble de 19 petits alabastrons en albâtre et de 9 autres alabastrons en matières diverses (céramique, faïence, pâte de verre et bronze). Ces objets proviennent des tombes, essentiellement de Carthage; les plus anciens sont attribués aux VIIe-début du Ve s. av J.-C. sont d'origine égyptienne; les plus récents se situent dans le courant des IVe-IIe s. av. J.-C., ils seraient des imitations dont les centres de production ne sont pas bien déterminés.

Despite its central agency in the Antiquity, the city of Carthage remains a big unknown. Throughout the centuries its history was target of political propaganda. Its archaeological reality was incompletely recorded, rare valued as a whole and sometimes just misunderstood. This book provides an archaeological planimetry of its Phoenician and Punic periods (8th to 2nd centuries BC). This was accomplished through the re-drawing of already published cartographies, aerial photographs and archaeological plans from ancient and modern excavations. The final document allows us to observe with new accuracy an urban development, which recalls that of the Greek Sicilian cities. It also allows us to postulate a soil uses management that took care of the existing relationship between these soil uses (households, harbours, tophet, necropoleis, industrial quarters, etc.) and its symbolic perception, as a result of the religious concepts about purity and impurity in the Carthaginian society.