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Journal articles on the topic 'Teleilat Ghassul'

Author: Grafiati

Published: 3 June 2025

Last updated: 20 July 2025

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1

Bourke, Stephen, Ugo Zoppi, John Meadows, Quan Hua, and Samantha Gibbins. "The End of the Chalcolithic Period in the South Jordan Valley: New 14C Determinations from Teleilat Ghassul, Jordan." Radiocarbon 46, no. 1 (2004): 315–23. http://dx.doi.org/10.1017/s003382220003962x.

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This article reports on 12 new accelerator mass spectrometry (AMS) dates from the latest phases of the Chalcolithic period occupation (late 5th millennium cal BC) at Teleilat Ghassul, type site for the south Levantine Ghassulian Chalcolithic culture. The new AMS dates from Teleilat Ghassul favor an amendment to a previous suggestion (Bourke et al. 2001), that all significant occupation at the site had ceased by 4000/3900 cal BC. This end-date should now be amended to 3900/3800 cal BC. Follow-up statistical modelling sourced to published 14C data drawn from a wide selection of south Levantine C

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2

Bourke, Stephen, Ewan Lawson, Jaimie Lovell, Quan Hua, Ugo Zoppi, and Michael Barbetti. "The Chronology of the Ghassulian Chalcolithic Period in the Southern Levant: New14C Determinations from Teleilat Ghassul, Jordan." Radiocarbon 43, no. 3 (2001): 1217–22. http://dx.doi.org/10.1017/s0033822200038509.

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This article reports on ten new accelerator mass spectrometry (AMS) dates from the Chalcolithic period (fifth millennium BC) archaeological type-site of Teleilat Ghassul in Jordan. Early radiocarbon assays from the site proved difficult to integrate with current relative chronological formulations. The ten new AMS dates and follow-up enquiries connected with the early assays suggest that the original dates were up to 500 years too early. A necessary reformulation of regional relative chronologies now views the Ghassul sequence falling between Late Neolithic Jericho and the Beersheban Chalcolit

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3

Greet, Ben. "The Spiritual Life of Teleilat Ghassul and Building 78." Near Eastern Archaeology 84, no. 2 (2021): 140–47. http://dx.doi.org/10.1086/714073.

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4

Drabsch, Bernadette, and Stephen Bourke. "Early Visual Communication: Introducing the 6000-Year-Old Buon Frescoes from Teleilat Ghassul, Jordan." Arts 8, no. 3 (2019): 79. http://dx.doi.org/10.3390/arts8030079.

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The collection of 5th Millennium BCE frescoes from the Chalcolithic (4700–3700 BC) township of Teleilat Ghassul, Jordan, are vital signposts for our understanding of early visual communication systems and the role of art in preliterate societies. The collection of polychrome wall murals includes intricate geometric designs, scenes illustrative of a stratified and complex society, and possibly early examples of landscape vistas. These artworks were produced by specialists using the buon fresco technique, and provide a visual archive documenting a fascinating, and largely unknown culture. This p

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5

Drabsch, Bernadette, and Stephen Bourke. "Ritual, art and society in the Levantine Chalcolithic: the ‘Processional’ wall painting from Teleilat Ghassul." Antiquity 88, no. 342 (2014): 1081–98. http://dx.doi.org/10.1017/s0003598x00115339.

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The fragmentary ‘Processional’ wall painting from Teleilat Ghassul in Jordan is here shown to depict a religious procession involving eight individuals rather than the three identified in the original 1970s reconstruction. All of the figures wear masks and carry objects, but elaborately robed leaders, members perhaps of a dedicated priestly class, are clearly distinguished from their naked attendants. The scene belongs to the Late Chalcolithic period when Levantine society was becoming increasingly hierarchical, and the wall painting as a whole illustrates the prominent role of elites in ritua

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6

Bourke, S. J. "The Late Neolithic/Early Chalcolithic Transition at Teleilat Ghassul: Context, Chronology and Culture." Paléorient 33, no. 1 (2007): 15–32. http://dx.doi.org/10.3406/paleo.2007.5205.

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7

Vidal Palomino, Jordi. "Un documento inédito de Andrés Fernández Truyols sobre la arqueología bíblica." Cuadernos de Prehistoria y Arqueología de la Universidad Autónoma de Madrid 48, no. 1 (2022): 369–85. http://dx.doi.org/10.15366/cupauam2022.48.1.011.

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El objetivo del presente trabajo es el de analizar un carta inédita escrita por el biblista Andrés Fernández Truyols en 1946. Dicha carta contiene un resumen de las excavaciones realizadas hasta la fecha en los yacimientos de Teleilat el-Ghassul, Laquish, Jericó, Ai, Megiddo y Jerusalén. Asimismo, Fernández Truyols exponía las características principales que en su opinión debía tener la arqueología bíblica: (1) era una ciencia auxiliar de los estudios bíblicos que carecía de entidad autónoma; (2) su principal función era la de confirmar la veracidad histórico-religiosa de la Biblia; (3) era un

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8

Bourke, Stephen J. "The Origins of Social Complexity in The Southern Levant: New Evidence From Teleilat Ghassul, Jordan." Palestine Exploration Quarterly 134, no. 1 (2002): 2–27. http://dx.doi.org/10.1179/peq.2002.134.1.2.

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9

Lovell, Jaimie L., John Meadows, and Geraldine E. Jacobsen. "Upland Olive Domestication in the Chalcolithic Period: New 14C Determinations from El-Khawarij (Ajlun), Jordan." Radiocarbon 52, no. 2 (2010): 364–71. http://dx.doi.org/10.1017/s0033822200045410.

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New radiocarbon results on olive stones from el-Khawarij date olive cultivation at this site, in the Jordanian highlands, to the last 2 centuries of the 5th millennium cal BC. This period also sees the emergence of olive cultivation at Teleilat Ghassul, by the Dead Sea. The 10 new AMS dates were deliberately obtained from carbonized olive stones in order to date the exploitation of olives at el-Khawarij, a late prehistoric settlement believed to have been reliant on olive production. The results reveal a much longer span of occupation than hitherto suspected, including 2 dates that may fall la

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10

Gošić, Milena. "Temples in the Ghassulian Culture: Terminology and social implications." Issues in Ethnology and Anthropology 11, no. 3 (2016): 869. http://dx.doi.org/10.21301/eap.v11i3.11.

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Archaeological discussions on prehistoric ritual are largely concerned with their material remains, including architectural debris. The first step in interpretation of such remains is their precise identification and categorization. There are numerous terms for objects and architectural remains that are widely utilized in the archaeological jargon, including, but not limited to, the terms temple, sanctuary and shrine. During almost a century of studying the Chalcolithic Ghassulian culture of the southern Levant, various architectural structures excavated at the sites of Teleilat Ghassul, Gilat

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11

Haklay, Gil, and Avi Gopher. "Cult and Architecture in the Chalcolithic Period of the Southern Levant: The Case of En-Gedi and Teleilat Ghassul." Tel Aviv 50, no. 2 (2023): 171–93. http://dx.doi.org/10.1080/03344355.2023.2246814.

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12

Braun, Eliot. "Placing South Levantine Late Neolithic/Early Chalcolithic." Paléorient 50 (2024): 133–58. https://doi.org/10.4000/145z6.

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In an area dedicated to mortuary activity near, albeit physically distinct from the Late Neolithic and Chalcolithic settlements of Teleilat Ghassul, excavations in the 1930s unearthed numerous small, stone-lined cist graves sunken into the soil, some in distinctive ladder-like arrangements. Several of those ladder-like arrangements apparently represent the earliest inhumations found within the boundaries of that cemetery. This paper compares those early burials to similar ladder-like burials found at three additional sites in the southern Levant, with comments on their chrono-cultural ascripti

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13

Rowan, Yorke M. "The Late Neolithic and Chalcolithic Periods in the Southern Levant: New Data from the Site of Teleilat Ghassul, Jordan. Jaimie L. Lovell." Bulletin of the American Schools of Oriental Research 331 (August 2003): 69–71. http://dx.doi.org/10.2307/1357761.

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14

Burton, Margie, and Thomas E. Levy. "The Chalcolithic Radiocarbon Record and Its Use in Southern Levantine Archaeology." Radiocarbon 43, no. 3 (2001): 1223–46. http://dx.doi.org/10.1017/s0033822200038510.

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Archaeological evidence suggests that the Chalcolithic period (5th–4th millennium BCE) in the southern Levant was a time of significant settlement expansion and increasing social complexity. Important technological and social developments during this era set the stage for the later rise of fortified sites and nascence of urbanization in the Early Bronze Age. Controversy surrounding the chronology of Chalcolithic settlement and the reconstruction of social trajectories has stimulated an interest in building a database of radiocarbon dates to measure the tempo of change and help resolve these is

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15

Gilead, Isaac. "The Late Neolithic and Chalcolithic Periods in the Southern Levant, New Data from The Site of Teleilat Ghassul, Jordan, BAR International Series 974 by Jaimie L. Lovell." Journal of the Israel Prehistoric Society 33 (2003): 218. https://doi.org/10.61247/s492744.

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16

AbuHelaleh, B., S. Bourke, and Hohenstein U. Thun. "THE DEVELOPING CRAFT OF BONE TOOL TECHNOLOGY AT CHALCOLITHIC TELEILAT GHASSUL, JORDAN." January 2, 2018. https://doi.org/10.5281/zenodo.1161349.

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The Late Neolithic and Chalcolithic site of Tuleilat Ghassul is located on the northeastern corner of the Dead Sea and was occupied throughout the Fifth Millennium BCE. It is the type-site of the Ghassulian culture and, covering 20 hectares, is one of the largest Chalcolithic sites in the southern Levant. This paper analyses the worked bone objects from Hennessy’s (1967-77) and Bourke’s (1994-99) Sydney University excavations at Ghassul, currently stored in the Salt, Amman Citadel and Yarmouk University museums in Jordan. The aim is to investigate the production methods and describ

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17

Nadia, Ben-Marzouk. "Chalcolithic Southern Levant." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574499.

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As a prehistoric religion, the belief system of the Chalcolithic Southern Levant is predominantly reconstructed based on the material remnants of past ritual practices interpreted by archaeologists. The period experienced both continuity with Neolithic practices, as well as a suite of new ritual practices that reflect a transformation to the system of belief, which appears to have centered on the life cycle. Characteristic features of the period include diversity in burial practices, new architecture, a rise in the regional production of ritual objects connected with new forms of craft special

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18

Wright, Katherine I. "The Late Neolithic and Chalcolithic Periods in the Southern Levant: New Data from the Site of Teleilat Ghassul, Jordan (Book Review)." American Journal of Archaeology 111, no. 2 (2007). http://dx.doi.org/10.3764/ajaonline1112.wright2.

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19

Nadia, Ben-Marzouk. "En Gedi sanctuary." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574503.

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The En Gedi sanctuary is one of several important places providing evidence for understanding the religious beliefs and practices of "Ghassulian" communities during the Chalcolithic (other important sites include Teleilat Ghassul, Gilat, the Cave of the Treasure, and Shiqmim). The cultic complex is located on a rocky promenade 700 m above the En Gedi oasis on the west bank of the Dead Sea and was first identified by Y. Aharoni in 1956 during survey and later excavated under J. Naveh (1957), B. Mazar (1961) and D. Ussishkin (1962, 1964). The site's layout comprises two rectangular buildings who

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