Ancient trash mounds unravel urban collapse a century before the end of Byzantine hegemony in the southern Levant.

The historic event of the Late Antique Little Ice Age (LALIA) was recently identified in dozens of natural and geological climate proxies of the northern hemisphere. Although this climatic downturn was proposed as a major cause for pandemic and extensive societal upheavals in the sixth-seventh centuries CE, archaeological evidence for the magnitude of societal response to this event is sparse. This study uses ancient trash mounds as a type of proxy for identifying societal crisis in the urban domain, and employs multidisciplinary investigations to establish the terminal date of organized trash collection and high-level municipal functioning on a city-wide scale. Survey, excavation, sediment analysis, and geographic information system assessment of mound volume were conducted on a series of mounds surrounding the Byzantine urban settlement of Elusa in the Negev Desert. These reveal the massive collection and dumping of domestic and construction waste over time on the city edges. Carbon dating of charred seeds and charcoal fragments combined with ceramic analysis establish the end date of orchestrated trash removal near the mid-sixth century, coinciding closely with the beginning of the LALIA event and outbreak of the Justinian Plague in the year 541. This evidence for societal decline during the sixth century ties with other arguments for urban dysfunction across the Byzantine Levant at this time. We demonstrate the utility of trash mounds as sensitive proxies of social response and unravel the time-space dynamics of urban collapse, suggesting diminished resilience to rapid climate change in the frontier Negev region of the empire.

The first Neanderthal remains from an open-air Middle Palaeolithic site in the Levant.

The late Middle Palaeolithic (MP) settlement patterns in the Levant included the repeated use of caves and open landscape sites. The fossil record shows that two types of hominins occupied the region during this period-Neandertals and Homo sapiens. Until recently, diagnostic fossil remains were found only at cave sites. Because the two populations in this region left similar material cultural remains, it was impossible to attribute any open-air site to either species. In this study, we present newly discovered fossil remains from intact archaeological layers of the open-air site 'Ein Qashish, in northern Israel. The hominin remains represent three individuals: EQH1, a nondiagnostic skull fragment; EQH2, an upper right third molar (RM3); and EQH3, lower limb bones of a young Neandertal male. EQH2 and EQH3 constitute the first diagnostic anatomical remains of Neandertals at an open-air site in the Levant. The optically stimulated luminescence ages suggest that Neandertals repeatedly visited 'Ein Qashish between 70 and 60 ka. The discovery of Neandertals at open-air sites during the late MP reinforces the view that Neandertals were a resilient population in the Levant shortly before Upper Palaeolithic Homo sapiens populated the region.

A Unique Assemblage of Engraved Plaquettes from Ein Qashish South, Jezreel Valley, Israel: Figurative and Non-Figurative Symbols of Late Pleistocene Hunters-Gatherers in the Levant.

Three engraved limestone plaquettes from the recently excavated Epipaleolithic open-air site Ein Qashish South in the Jezreel Valley, Israel comprise unique evidence for symbolic behavior of Late Pleistocene foragers in the Levant. The engravings, uncovered in Kebaran and Geometric Kebaran deposits (ca. 23ka and ca. 16.5ka BP), include the image of a bird-the first figurative representation known so far from a pre-Natufian Epipaleolithic-along with geometric motifs such as chevrons, crosshatchings and ladders. Some of the engravings closely resemble roughly contemporary European finds interpreted as "systems of notations" or "artificial memory systems"-records related to timing of seasonal resources and associated aggregation events of nomadic groups. Moreover, similarly looking signs and patterns are well known from the context of the local Natufian-a final Epipaleolithic culture of sedentary or semi-sedentary foragers who started practicing agriculture. The investigation of the engravings found in Ein Qashish South involves conceptualizations developed in studies of European and local parallels, a selection of ethnographic examples and preliminary microscopic observations of the plaquettes. This shows that the figurative and non-figurative images comprise a coherent assemblage of symbols that might have been applied in order to store, share and transmit information related to social and subsistence realms of mobile bands. It further suggests that the site functioned as a locality of groups' aggregation and indicates social complexity of pre-Natufian foragers in the Levant. While alterations in social and subsistence strategies can explain the varying frequency of image use characterizing different areas of the Late Pleistocene world-the apparent similarity in graphics and the mode of their application support the possibility that symbol-mediated behavior has a common and much earlier origin.