Import of an Aegean Food Plant to a Middle Bronze IIA Coastal Site in Israel

Ancient DNA and Population Turnover in Southern Levantine Pigs- Signature of the Sea Peoples Migration?

“…); assemblages from non-Jewish sites from the Roman (634-324 BCE) and Byzantine periods (324-63 BCE)2327. There is extensive archaeological evidence showing that during all these periods there were contacts between the Levant and Europe (e.g 313233…”

Lathyrus consumption in late Bronze and iron age sites in Israel: an Aegean affinity

“…According to the archaeobotanical record of the southern Levant that documents the presence of domesticated Lathyrus species (Kislev, 1989;Kislev et al, 1993) and evidence of significant quantities of L. sativus seeds from a Chalcolithic site in western Asia Minor (Nesbitt, 1996), it appears that cultivation of Lathyrus expanded to beyond the Aegean region in two directions. To the west it went as far as Hungary, where Lathyrus seeds dated to the 16e14th centuries BCE have been found, while it also moved eastward in the Middle Bronze Age (approx.…”

“…This paper examines different aspects of this crop legume, which indicate the likelihood that L. sativus/cicera was an "ethnic" food (i.e., preferred by people of a particular ethnic tradition), even as it remains to the present in some regions of the globe. It presents some new evidence of archaeobotanical finds of L. sativus/cicera in Israel in Late Bronze and Iron Age contexts, reviews earlier examples of its presence and also discusses evidence for another cultivated Aegean import, L. clymenum (Kislev and Hopf, 1985;Kislev et al, 1993Kislev et al, , 2006 2. Nutritional background 2.1.…”

Dynamics of Cereal Production at Tell el Ifshar, Israel during the Middle Bronze Age

“…Fruit syrups, honey, perfumed oils, legumes, fish, animals, fibers, and their manufactured products played lesser roles. Villagers may have used all of these items in local and/or long-distance commercial transactions, for payment of taxes or tithes, to meet subsistence needs, to support community and life-cycle rituals and to meet obligations arising from kinship and work relations (Gerstenblith 1983;Heltzer 1976;Kislev, Artzy, and Marcus 1993;Rainey 1972).…”