Chapter 4 is in part an examination of a Mycenaean divine Potnia, one affiliated with the “labyrinth,” the Potnia of the dabúrinthos (δαβύρινθος). The labyrinthine space with which she is associated is an Asian cult notion introduced from Anatolia to Balkan Hellas. This chapter also examines the Rājasūya, a Vedic rite of consecration by which a warrior is made a king and a likely cult counterpart to the Mycenaean initiation of the wanaks.

Chapter 2 examines the Vedic sacrificial post called the yūpa and its role in ritual performances. A Mycenaean Greek cognate term and comparable ritual implement lies behind the Linear B form spelled u-po – that is, hûpos (ὗπος). Among other topics treated in this chapter are the Mycenaean deity called the po-ti-ni-ja, a-si-wi-ja, the Asian Potnia, and the u-po-jo po-ti-ni-ja, the Potnia of the u-po (that is, húpoio Pótnia [ὕποιο Πότνια]), a term matched exactly by Sanskrit patnī-yūpá-.

Chapter 6 examines Iranian cult and myth as evidenced in the Nart sagas of Transcaucasia, but also among Scythians as well as in Zoroastrian tradition, including the psychotropic cult substances Haoma (Iranian) and Soma (Indic). The Greek polis of Dioscurias in the Caucasus is explored as a place where Hellenic and Indo-Iranian divine-twin myth and cult affiliation meet, as indeed they do in the Pontic polis of Sinope. Aeolian connections are conspicuous at both locales.

Chapter 7 examines the sheep’s fleece filter used in the preparation of Soma. A cult ideology in which such an implement played an important role was preserved for some time in Iranian tradition in the Caucuses, ultimately giving expression to Greek ideas about the presence of fleecy filters impinged with gold in the vicinity of Dioscurias – rationalizing accounts of the Golden Fleece of Aeolian Argonautic tradition. Particular elements of the Golden Fleece myth find parallels in Indic poetic accounts of the performance of Soma cult. The common Hellenic and Indic elements constitute a shared nexus of ideas that earliest took shape in Bronze-Age communities of admixed Mycenaean and Luvian populations into which Mitanni Soma ideas had spread via Kizzuwatna. The Golden Fleece mythic tradition, with its geographic localization in Transcaucasia, is a Mycenaean Asianism that took shape in Asia Minor under Indic and Iranian influences and that continued to evolve among the Iron-Age Asian Greeks.

Chapter 5 considers the Indic divine twins, the Aśvins (Aśvínā), or Nāsatyas (Nā́satyā), their association with the Indic Dawn goddess Uṣas, and their place in the Indic Soma cult. Discussion then shifts to the kingdom of Mitanni in Syro-Mesopotamia, a place into which Indic culture was introduced as Indo-Iranian peoples migrated southward through Asia, as also at Nuzi. There is good lexical evidence for the presence of a Soma cult in Mitanni, and Soma-cult ideas appear to have spread out of Mitanni, through Kizzuwatna, into the Luvian milieu of western Asia Minor, where such ideas would almost certainly have been encountered by resident Mycenaean Greeks, intermingled biologically, socially, culturally, and linguistically with Luvian populations. With that spread certain elements of Soma-cult ideology were mapped onto Anatolian cult structures.

Chapter 1 examines Pylos tablet Tn 316 in depth, giving particular attention to the Linear B forms spelled po-re-na, po-re-si, and po-re-no-, and related Sanskrit forms, and to the especial closeness of post-Mycenaean Aeolic to ancestral Helleno-Indo-Iranian in regard to this matter.

This chapter examines late antique Armenia, focusing on its architectural developments, Christianisation and regional influences. It traces the evolution of Armenian church architecture between the fourth and seventh centuries, emphasising connections with Rome, Persia and Byzantium. The chapter discusses key archaeological findings, including churches, funerary monuments and inscriptions. Major sites like the basilica of Ereroykʿ, the church of Hṙipʿsimē and the patriarchal complexes of Duin and Zuartʿnocʿ reveal a shift from simple basilicas to complex domed designs. The chapter discusses innovations such as tetraconch and triconch plans and explores the role of elite patronage in church construction, as seen in the princely complex of Aruč. Rather than depicting Armenia as an isolated frontier, it argues that its architecture reflects strong ties with Syrian, Byzantine and Iranian traditions. Sculptural decoration, inscriptions and building techniques illustrate these cultural exchanges. While political shifts influenced construction, ongoing excavations continue to shape our understanding of Armenia’s late antique landscape. The chapter stresses the need for further archaeological research, particularly in under-explored areas, to provide a fuller picture of the region’s historical development.

Further investigation of sacralized warrior relationships, focusing on that of the epíkouroi ‘allies’ as they appear in the Linear B tablets and also in Homeric epic, where the term typically identifies Anatolian allies. In those few instances in the Iliad in which the epic poet uses epíkouros to characterize Greek alliances, the poet does so within a certain Aeolian framing – cataloguing Aeolian contingents participating in the siege of Troy and, inversely, describing the search for Achaean allies to offer warrior aid in an epic assault on a great Aeolian city.

Volume 1 of The Cambridge History of Global Migrations documents the lives and experiences of everyday people through the lens of human movement and mobility from 1400 to 1800. Focusing on the most important typologies of preindustrial global migrations, this volume reveals how these movements transformed global paths of mobility, the impacts of which we still see in societies today. Case studies include those that arose from the demand for free, forced, and unfree labor, long- and short-distance trade, rural/urban displacement, religious mobility, and the rise of the number of refugees worldwide. With thirty chapters from leading experts in the field, this authoritative volume is an essential and detailed study of how migration shaped the nature of global human interactions before the age of modern globalization.

The academic literature on the two major phases of violence preceding the Armenian genocide (1915-1923), namely the Hamidian Massacres (1894-1896) and the Adana Massacres of 1909, remains in its infancy. While most historians have embraced the continuity approach which claims that the Armenian genocide was the culmination of the two other periods of massacres, only a handful of historians have argued that these episodes of violence should be analyzed and assessed as separate historical events by positioning them in their respective historical contexts. Following the latter approach the following entry analyzes the Hamidian Massacres (1894-1896) and the Adana Massacres of 1909 both of which had catastrophic impact on the Armenians of the Empire. While the former took place during the despotic period of Sultan Abdülhamid II and led to the massacring of more than 200,000 Armenians in different parts of the Ottoman Empire, the latter took place after Young Turks Revolution of 1908 in the provinces of Adana and Aleppo leading to the death of more than 20,000 Armenians. The Hamidian massacres demonstrates the premediated nature of the massacres and the role of the central government. The Adana massacres were organized locally with the participation of the both the provincial authorities as well as local agents and their cronies.

Chapter 4 describes the debates that took place in the press immediately after the Balkan Wars (1912–13), which drew attention to the relationship between new concepts of the able body and the militarization of discourses of productivity. In the first Balkan War, the Ottoman armies were soundly defeated, and the empire lost its last landholdings in the Balkans. The perceived infirmities of the “Ottoman body” became a common thread in social critiques calling for all-out mobilization. This chapter traces the relationship between conceptualizations of the healthy, productive, and able body and discourses on the formation of an ideal citizen, as articulated by moralists, journalists, public figures, and memoirists of the Balkan Wars. I expose how calls for a productive body militarized a social issue during a time when Ottomans faced imminent threats of invasion. The militarization that characterized the last decade of the Ottoman Empire and the first decades of the Turkish Republic cannot be understood without first considering the process by which the body of the citizen became a site of national anxiety.

Chapter four investigates Hittite conceptions of human nature. I argue that the Hittites imagined the human to have mimicked the deities on multiple levels. In the context of regular humanity, Hittites believed that both humans and deities possessed a body and soul(s). Whereas the human soul inhabited the human body, deities’ souls could inhabit any number of cult objects. Because the nature of the human soul was the same as that of a deity, it enjoyed a share in the divine state even in its natural condition. Like their neighbours, the Hittites understood the body to have come from the material of the earth. However, the Hittites imagined it as a particular type of metal-rich soil. Furthermore, they envisioned the soul as having had a liquid constitution. For this reason, they thought that they could actually drink the souls of humans and deities during different rituals. In the present life, royal figures could experience temporary moments of deification and empowerment. This occurred during ritual meals, when the monarch would contact the gods by drinking them into his or her body and participate in the divine, at least for a few moments.