Rejecting these cookies will not affect your use of our website, but it will not stop advertising on our pages. These cookies are used for marketing purposes to display targeted advertising on the pages of our website and on the websites you visit next. You can refuse cookies if you want to browse our website. They also allow us to evaluate the effectiveness of our marketing campaigns. ![]() These cookies are used to collect information about your use of the site in order to improve its content, make it more relevant to your needs and increase its usability. You may decline the use of these cookies. These cookies collect information about your viewing and search choices and preferences to make your browsing experience more enjoyable and personalized. These essential cookies are placed as soon as you access the site because they are required for navigation. Some of these cookies are also necessary to ensure the security of our website, for example in order to fight fraud. ![]() ![]() Even if the archaeological documentation doesn’t offer key elements about this, actually the Greek and Latin tradition ascribes to Phoenicians and Carthaginians the practice of human sacrifice and the interpretation of the Tophet as sacrificial sanctuary is considered preferable by the most important academicians.These cookies are essential to the operation of many of our services. It is uncertain whether these burials represent immolations realised on purpose or young human beings died of natural causes and then offered to the gods. The area was characterised by the presence of ceramic urns containing ashes of cremated humans, usually new-borns or children, young animals or a combination of animal and humans remains. Following the Romanisation of the city, the goddess was identified with (Iuno) Caelestis. was dedicated to the goddess Tinnit, protector of the city. The Tophet of Carthage since the V century b.C. In this area took place special ceremonies and It was possible to see small sacella, altars and stelae. The Tophet was the Phoenician outdoor place dedicated to the worship of the god Baal Hammon. From this legend comes the so called “Dido’s Problem”, a isoperimetric problem: these are problems about enclosing areas with the same length of perimeter, or enclosing volumes by surfaces of the same area.īeyond the legend of the foundation of Carthage, we assist at the complex phenomenon of movement of peoples who during the IX and VIII centuries passed from the Levantine shores to the shores of Mediterranean for commercial purposes, research of new resources, strategies of demographic distribution and population (a phenomenon improperly defined as “Phoenicia colonization”). Dido cut the oxhide into fine strips so that she had enough to encircle an entire nearby hill, big enough to establish a city. Then Elissa convinced Iarbas to give her as much land as could be encompassed by an oxhide. Dido and her companions were received by the inhabitants led by their king Iarbas which refused to accept them on their territory. There she found a hill dominating a wide bay a suitable place to found a city. After long perenigrations and a stop in Cyprus, Dido arrived on Tunisian shores with several fellows. According to the myth, Princess Elyssa- Dido escaped from the Phoenician city of Tirus after the death of her husband Acherbas, murdered by her brother Pygmalion who wanted to take over all his possessions.
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