back to the Mycenaean tuwo (pl. tuwea), which in the Late amber wasnotused as incense (or an ingredient thereof), in Bronze Age seems to have been used as a general term for fumigation, and/or in sacrifice. aromatics, and cannot be in any way connected with 122. Black and Green 1992, p. 109. frankincense.” D’Agata presents evidence that “other resins were known in the Aegean [during] the Mycenaean period, and 123. J. M. Todd, “Baltic Amber in the Ancient Near East: A probably also in Minoan Crete.” Nearly a ton of terebinth resin Preliminary Investigation,” Journal of Baltic Studies 16 (1985): and a large group of worked Baltic amber beads were among 292. the cargo of the late-fourteenth-century shipwreck at Uluburun off the Lycian coast (Turkey). See C. Pulak, “Who Were the 124. Shennan 1993(inn. 110, above), p. 66; Bouzek 1993, p. 141. As Mycenaeans Aboard the Uluburun Ship?,” in Emporia: Aegeans Shennan summarizes: “Amber is a prehistoric exemplar of in the Central and Eastern Mediterranean: Proceedings of the 10th Mary Helms’ [Helms 1988] ‘political religious exotic International Aegean Conference, Italian School of Archaeology, experience.’ Northern amber thus mirrored southern myrrh as Athens, 14–18 April 2004 (Aegaeum 25 [2005]), ed. R. Laffineur a mystic import to the Mediterranean (and was, on occasion, and E. Greco, pp. 295–312; and C. Pulak, “The Cargo of the Ulu used in the same way).” Archaeological and linguistic evidence Burun Ship and the Evidence for Trade with the Aegean and shows that the use of amber as a “gemstone” occurred in Beyond,” in Italy and Cyprus in Antiquity, 1500–450 B.C.: Greece and Etruria at the same time in the eighth and seventh Proceedings of an International Symposium Held at the Italian centuries, alongside other “well-documented Near Eastern Academy for Advanced Studies in America at Columbia University, practices such as incense-burning, purificatory rituals, November 16–18, 2000, ed. L. Bonfante and V. Karageorghis hepatoscopy, and the use of foundation deposits in temples”: (Nicosia, 2001), pp. 22–25, 37–39. The Murex opercula found on Faraone 1992, pp. 26–27. See also W. Burkert, “Itinerant the Uluburun ship is today an ingredient of incense in many Diviners and Magicians: A Neglected Element in Cultural parts of the Arab world; see G. F. Bass, “Prolegomena to a Contact,” in The Greek Renaissance of the Eighth Century B.C.: Study of Maritime Traffic in Raw Materials to the Aegean Tradition and Innovation, ed. R. Hägg, Acta Instituti Anthenensis during the Fourteenth and Thirteenth Centuries B.C.,” in Regni Susiae 30 (1983): 115–19; and W. Burkert, “‘A Seer, or a TEXNH: Craftsmen, Craftswomen, and Craftsmanship in the Aegean Healer’: Magic and Medicine from East to West,” in Burkert Bronze Age; Proceedings of the 6th International Aegean 1992, pp. 41–87. Conference, Philadelphia, Temple University, 18–21 April 1996 125. Black and Green 1992, p. 109. (Aegaeum16 [1997]), ed. R. Laffineur and P. Betancourt, p. 163 (with reference to C. Pulak, “1994 Excavation at Uluburun: The 126. For amber and other resins surrounding the corpse in the Final Campaign,” Institute of Nautical Archaeology Quarterly 21, Grotta della Sedia, Banditaccia Necropolis, Cerveteri, see G. no. 4 [1994]: 11.) Dennis, The Cities and Cemeteries of Etruria, vol. 2 (London, On incense in the Greek world, see W. W. Mueller, RE suppl. 15 1848), p. 59, n. 4, with reference to P. E. Visconti and A. Torlonia, (1978), s.v. “Weihrauch,” pp. 702ff. A. Testa, Candelabri e Antichi monumenti sepolcrali scoperto nel ducato di Ceri, negli thymiateria in Vaticano (Rome, 1989); and L. Ambrosini, scavi eseguiti d’ordine di Sua Eccellenza il signor D. Alessandro Thymiateria etruschi in bronzo: Di età tardo classica, alto e medio Torlonia signore del Luogo dichiarati dal cav. P. E. Visconti (Rome, ellenistica (Rome, 2002), concentrate on frankincense and 1836), pp. 29–32. myrrh as incense ingredients. C. Zaccagnino, Il thymiaterion nel 127. Black and Green 1992, p. 109. Burning and offering incense as mondo greco: Analisi delle fonti, tipologia, impieghi (Rome, 1998); a means of communication between the earthly and divine and C. Zaccagnino, “L’incenso e gli incensieri nel mondo spheres is first attested in the Pyramid Texts of the third greco,” in Avanzini 1997, pp. 100–20, offer a fuller discussion of millennium and remained a central cult act in Egyptian temples incense, but no mention is made of amber. However, other erected by Greek and Roman rulers. In Mesopotamia, as B. ancient authors do describe additional substances burned as Böck, “‘When You Perform the Ritual of “Rubbing”’: On incense, as Mueller says. See Aristotle (Meteorology 4.10), Medicine and Magic in Ancient Mesopotamia,” Journal of Near where he lists in one breath “amber, myrrh, frankincense, and Eastern Studies 62, no. 1 (2003): 10, describes, “the burning of all the substances called ‘tears,’” and Theophrastus, On Odours incense plays an important role in magical and latreutic cult 12–13, where he differentiates among myrrh, frankincense, and because of its association with purity and impurity. Fumigation “anything that is burnt as incense.” G. Banti, “Names of is part of the veneration of gods and, accordingly, the burning Aromata in Semitic and Cushitic Languages,” in Avanzini 1997, of sweet-smelling fumigants accompanies sacrifice, prayers, as p. 169, underlines the difficulty in “singling out the gum resins well as intercessions.” of frankincense and myrrh with respect to other aromata … particularly in the most ancient literary sources and in the 128. E. A. Smith, “Concerning Amber,” American Naturalist 14, no. 3 reports by the earliest European travellers.” Burnt amber has a (March 1880): 106. delicious odor. From all of the evidence in the ancient sources, 129. This practice is documented in Old Babylonian times; see Black archaeological evidence, and the widespread use of amber in and Green 1992, p. 109. See K. Polinger Foster, “Dionysos and incense throughout the world today, it is hard to believe that Vesuvius in the Villa of the Mysteries,” AntK 44 (2001): 43, n. 39 Literary Sources, Use 45