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  1. Mar 02, 2017 · A New World of Animals shows how the initial wonder at the new beasts gave way to a more utilitarian approach, assessing their economic and medical potential. It elucidates how shifts in European perceptions brought the animals from the realm of the fantastic into the mainstream of early modern natural history, while at the same time changing ...

  2. The name Barbary refers to the Berber People of North Africa who, since the beginning of history, had ties with the animals surrounding their region, as the Barbary macaques. The macaque population had also been present on the Rock of Gibraltar long before Gibraltar was captured by the British in 1704 and according to records, since prior to ...

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  4. Oct 05, 2008 · The most comprehensive survey of the world's mammals shows that a quarter of them are at risk of extinction. The 2008 IUCN Red List looks at the 5,487 mammals known to live on Earth. This gallery ...

  5. “Traditional wildlife images capture animals in their environment,” says Flach. “They show a distant, nonhuman world. I focused on capturing the animals’ personality. I wanted to connect them to our world.” Flach hopes that will make people care more about the animals he photographs.

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    • Tartessos and Religious Contact with The Phoenician World
    • Religion of The Iberian Peoples
    • Religion in Indo-European Hispania
    • Bibliography

    Phoenician materials appear in several shrines, most importantly in Gadir (Cádiz), the site of the famous temple of Melqart, patron god of Tyre, assimilated to Herakles and described by such authors of the Roman Empire as Strabo (Geographica 3.5), Silius Italicus (Punica 3.1–44), and Philostratus (Vita Apollonii 5.5). Other examples are El Carambolo, near Seville, and the Cerro de San Juan, in Coria del Río, probably dedicated to Baal Saphon, protector of navigation. Phoenician religious pieces, such as altars, betyls, and liturgical bone spoons, are documented also in the interior, near Carmona (in the province of Seville), and in Cancho Roano in the municipality of Zalamea la Real, province of Badajoz. The latter complex was destroyed in the late fifth century bce and seems to have been an Easternized indigenous sanctuary that served as a dwelling—the residence of the ruler and his family. It also fulfilled economic, political, and religious functions. It was a space to display po...

    After the late sixth century bce,the Iberian culture was influenced by the contacts between the peoples of the south and east of the peninsula (living between the Huelva estuary and the Rodanus in France) and the Greek and Punic colonizers. After the late third century bce those contacts included the Romans. The study of Iberian cultural spaces and necropolises has increased among modern scholars. Following the decline of the Tartessian world, monumental funerary complexes confirm the existence of an aristocratic power. The complex of Pozo Moro (Albacete), shaped like a tower and dated to around 500 bce, is reminiscent of Eastern monuments, such as Amrit or the tomb of Cyrus the Great, and neo-Hittite models in its art. The monument displays extraordinary iconography—the scene of a sacrificial banquet with a human victim and an animal one and a hero carrying the tree of fertility and uniting in hierogamy with a goddess. Perhaps it is a depiction of a mythical tale of origin or an ex...

    Latin epigraphy from the first centuries ce have offered more than five hundred names of deities from Indo-European Hispania (which does not mean so many gods were worshiped, because several names can refer to the same god invoked under different epithets). There is a clear contrast between the western and northwestern regions in the peninsula and the eastern Celtiberian Plateau. Most of the names preserved originate in the former, where Lusitanian, an Indo-European language more archaic than the Hispano-Celtic language known through Celtiberian texts, was spoken. Fewer indigenous names of deities have been preserved in the central areas of the two plateaus of the peninsula or in Celtiberia. That is the result of broader religious acculturation from the Greco-Roman world, which influenced the Iberian peoples of the coast.

    Almagro-Gorbea, Martín. "Pozo Moro: El monumento orientalizante, su contexto socio-cultural y sus paralelos en la arquitectura funeraria ibérica." Madrider Mitteilungen 24 (1983): 177–293. Almagro-Gorbea, Martín, and Teresa Moneo. Santuarios urbanos en el mundo ibérico. Madrid, 2000. Alvar, Jaime. "La religión como índice de aculturación: El caso de Tartessos." In Atti del II Congresso Internazionale di Studi Fenici e punici, vol. 1, pp. 351–356. Rome, 1991. Aranegui Gascó, Carmen, ed. Actas del Congreso internacional: Los iberos, príncipes de occidente: Las estructuras de poder en la sociedad ibérica, Saguntum. Papeles del Laboratorio de Arqueología de Valencia (PLAV). Extra-1. Valencia, Spain, 1998. Association Française d'Action Artistique, Ministerio de Educación y Ciencia, Fundación "La Caixa," Kunst- und Aufstellungshalle der Bundesrepublik Deutschland, eds. Los iberos, príncipes de occidente. Barcelona, 1998. Berrocal-Rangel, Luis. El altar prerromano del Castrejón de Capote:...

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