making the chances of it unlikely, but possible nonetheless. With transmission of one symbol, others were likely to come with it, including the rosette and formation of seven dots. It is thought that the symbol represents a solar deity or the four winds, but no evidence supports this conclusion in Mesopotamia (Black and Green, 1992). Another Mesopotamian symbol of significance found in Cypriot art is that of the cross. The cross is not very prevalent on the artwork of the island. However, the frequency of its occurrence is enough to pay it some attention. The cross was used in Mesopotamia as a solar symbol (Black and Green, 1992). If symbols such as the cross and the dots of Ištar made their way to Cyprus with their cosmological meaning attached, then this may suggest that the religious beliefs not only became more complex with the formation of a personification of deity but also began to show evidence of connections to the heavenly universe. There is no evidence suggesting that the ancient Cypriots did not have symbolic interpretations of bodies in space. However, there is also no evidence until this point suggesting that they did. It may be that with the adoption of a more concrete version of worship and the divine, the practice of placing symbolic meaning and explanation of events on these deities leads to the process of finding previously unknown connections or delving into aspects of life that had been regarded very lightly, if at all. Comb figures The "Comb figures" of the Bronze Age have been a matter of discussion for many years. These objects are characterized by their shape, the incisions placed on the front and the back, and the series of vertical lines seen on the bottom of the front side of the figure (Figure X). Many theories for the presence of these objects have been presented. Morris (1985) suggests that they were a symbol for fertility. Peltenburg (1981) states the most literal approach as a representation
Bibliography Alastos, D. 1976. Cyprus in history: A survey of 5000 years London: Zeno. Balthazar, J.W. 1990. Copper and Bronze Working in Early Through Middle Bronze Age Cyprus. Paul Åströms förlag. Belgiorno, M.R. 1995. “Pyrgos in the Early Bronze Age.” RDAC: 52-58. Belgiorno, M.R. 2000. “Project “Pyrame” 1998-1999: Archaeological, metallurgical and historical evidence at Pyrgos (Limassol).” RDAC. 1-17. Black, J.A. and A. Green. 1992. Gods, Demons and Symbols of Ancient Mesopotamia: An Illustrated Dictionary. Austin: University of Texas Press. Bolger, D.L. 1996. “Figurines, fertility, and the emergence of complex society in prehistoric Cyprus.” Current Anthropology. 37: 365-373. Branigan, K. 1966. “Byblite daggers in Cyprus and Crete.” American Journal of Archaeology. 70: 123-6. Briault, C. 2007. “High Fidelity or Chinese Whispers? Cult Symbols and Ritual Transmission in the Bronze Age Aegean.” Journal of Mediterranean Archaeology. 20:2 239-265. Broodbank, C. 2006. “The Origins and Early Development of Mediterranean Maritime Activity.” Journal of Mediterranean Archaeology. 19:2 199-230. Cameron, D. 1981. Symbols of Birth and Death in the Neolithic Era. London: Denyon-Deane Ltd. Cles-Reden, S. von. 1961. The Realm of the Great Goddess. London: Thames and Hudson. Conrad, J. R. 1959. The Horn and the Sword. The History of the Bull as Symbol of Power and Fertility. London: MacGibbon & Kee.