The exhibition beautifully captures how religion shaped the region
by GARRY SHAW | 17 December 2015
In the British Museum's latest exhibition, Egypt: Faith After the Pharaohs, there is a long fragment of papyrus, one of many on display, written in Greek and called the Gospel of Thomas. What is striking about this fragment is not its beauty or penmanship, but the era in which it was written. In Oxyrhynchus, an Egyptian city, the scroll’s Christian owner had copied the text less than 300 years after the death of Jesus, a time when the ancient Egyptian gods were still widely worshipped, before the acceptance of Christianity across the Roman Empire and before the appearance of Islam. To many of his contemporaries in Egypt, this ancient copyist—a man simply trying to preserve his messiah's sayings—would have been a rebel. He could not have predicted how Egypt, and the whole world, would change over the coming centuries, or that the church would forbid Christians from reading the very text he was copying once the contents of the New Testament had been agreed upon.
Religious development—its continuation and transformation—is at the heart of Egypt: Faith After the Pharaohs. It is what makes the show so fascinating and ambitious. Taking visitors from 30BC to AD1171, the exhibition is divided into three main sections, covering the Romans in Egypt and their interactions with the Jews and early Christians, the transition to Egypt as part of a Christian Empire and then, through the Byzantine Era, onwards into the Islamic Period. It is a millennium often ignored by museums in favour of Egypt's more ancient glories. Where most exhibitions end, this one begins.
Showing posts with label Romans. Show all posts
Showing posts with label Romans. Show all posts
Wednesday, December 23, 2015
Sunday, November 9, 2014
2000-year-old youth organization
In Roman Egypt, 14-year-old boys were enrolled in a youth organization in order to learn to be good citizens.
So says social historian and historian of ideas Ville Vuolanto, University of Oslo, who has joined forces with Dr April Pudsey of the University of Newcastle to dive deep into a mass of material of around 7,500 ancient documents written on papyrus. The texts comprise literary texts, personal letters and administrative documents. Never before has childhood been researched so systematically in this type of material.
The documents originate from Oxyrhynchos in Egypt, which in the first five hundred years CE was a large town of more than 25,000 inhabitants. Oxyrhynchos had Egypt’s most important weaving industry, and was also the Roman administrative centre for the area. Researchers possess a great deal of documentation precisely from this area because archaeologists digging one hundred years ago discovered thousands of papyri in what had once been the town’s rubbish dumps.
Free-born citizens only
Only boys born to free-born citizens were entitled to be members of the town’s youth organization, which was called a ‘gymnasium’. These boys were the children of local Egyptians, Greeks and Romans. Their families would necessarily have been quite prosperous, and have had an income that placed them in the ‘12 drachma tax class’. It is uncertain how large a proportion of the population would have qualified, probably somewhere between 10 and 25 per cent, Vuolanto explains.
So says social historian and historian of ideas Ville Vuolanto, University of Oslo, who has joined forces with Dr April Pudsey of the University of Newcastle to dive deep into a mass of material of around 7,500 ancient documents written on papyrus. The texts comprise literary texts, personal letters and administrative documents. Never before has childhood been researched so systematically in this type of material.
The documents originate from Oxyrhynchos in Egypt, which in the first five hundred years CE was a large town of more than 25,000 inhabitants. Oxyrhynchos had Egypt’s most important weaving industry, and was also the Roman administrative centre for the area. Researchers possess a great deal of documentation precisely from this area because archaeologists digging one hundred years ago discovered thousands of papyri in what had once been the town’s rubbish dumps.
Free-born citizens only
Only boys born to free-born citizens were entitled to be members of the town’s youth organization, which was called a ‘gymnasium’. These boys were the children of local Egyptians, Greeks and Romans. Their families would necessarily have been quite prosperous, and have had an income that placed them in the ‘12 drachma tax class’. It is uncertain how large a proportion of the population would have qualified, probably somewhere between 10 and 25 per cent, Vuolanto explains.
Monday, November 3, 2014
Cedar timbers, rope point to historic Egyptian find
By Molly Murray, The News Journal
No one is certain why the Romans abandoned their port city of Berenike along the Red Sea.
It could have been disease, said Steven Sidebotham, a University of Delaware history professor and archaeologist who is studying the site.
"It wasn't sacked or burned or wrecked by an earthquake," he said.
But one thing is clear: where boats use to arrive in port is now high ground.
Sidebotham said that when it rains in the desert, it is a downpour and sand washes across the land. It is likely, he said, that the port simply silted in.
The Romans would have had the technology to dredge it but Sidebotham said it is possible they were losing control over the maritime trade route in the area.
In this hot, dry environment along the Egyptian coast, this once vital city is so well preserved that even cloth woven in the time before and after Jesus' death, survived.
The ancient city is about 500 miles south of the modern Suez Canal. In its heyday, it was a link in an important maritime route between the Red Sea and Indian Ocean.
No one is certain why the Romans abandoned their port city of Berenike along the Red Sea.
It could have been disease, said Steven Sidebotham, a University of Delaware history professor and archaeologist who is studying the site.
"It wasn't sacked or burned or wrecked by an earthquake," he said.
But one thing is clear: where boats use to arrive in port is now high ground.
Sidebotham said that when it rains in the desert, it is a downpour and sand washes across the land. It is likely, he said, that the port simply silted in.
The Romans would have had the technology to dredge it but Sidebotham said it is possible they were losing control over the maritime trade route in the area.
In this hot, dry environment along the Egyptian coast, this once vital city is so well preserved that even cloth woven in the time before and after Jesus' death, survived.
The ancient city is about 500 miles south of the modern Suez Canal. In its heyday, it was a link in an important maritime route between the Red Sea and Indian Ocean.
Friday, July 18, 2014
Myths of Cleopatra
A French exhibition is revisiting the story of the ancient Egyptian queen Cleopatra, writes David Tresilian in Paris
Visitors to the French capital this summer have the opportunity to revisit what is known about the ancient Egyptian queen Cleopatra courtesy of an exhibition, The Myth of Cleopatra, at the Pinacothèque de Paris in the place de la Madeleine.
Bringing together material evidence from mostly European collections, the exhibition also examines Cleopatra’s afterlife in painting, literature and film. While no new discoveries are on offer, one leaves the show feeling reinvigorated and with interest in the ancient Egyptian queen renewed.
It can never be known what truly lies behind the stories of Cleopatra that have come down from antiquity, but the ancient writers are at one in suggesting that had it not been for Cleopatra’s influence over the Roman generals Julius Caesar and Mark Antony, the most powerful men in the world at the time, Egypt would have lost its independence far earlier than it did. As it was, the country was only annexed by Octavius Caesar after Cleopatra’s military defeat and suicide in 30 BCE.
Whatever else she was, these writers suggest, Cleopatra was supremely clever and a consummate politician. Though the seventeenth-century French writer Blaise Pascal later famously suggested that “had Cleopatra’s nose been shorter, the face of the world would have changed,” it seems that Cleopatra’s fascination lay less in her physical beauty and more in her quickness, intelligence and cultivation.
Visitors to the French capital this summer have the opportunity to revisit what is known about the ancient Egyptian queen Cleopatra courtesy of an exhibition, The Myth of Cleopatra, at the Pinacothèque de Paris in the place de la Madeleine.
Bringing together material evidence from mostly European collections, the exhibition also examines Cleopatra’s afterlife in painting, literature and film. While no new discoveries are on offer, one leaves the show feeling reinvigorated and with interest in the ancient Egyptian queen renewed.
It can never be known what truly lies behind the stories of Cleopatra that have come down from antiquity, but the ancient writers are at one in suggesting that had it not been for Cleopatra’s influence over the Roman generals Julius Caesar and Mark Antony, the most powerful men in the world at the time, Egypt would have lost its independence far earlier than it did. As it was, the country was only annexed by Octavius Caesar after Cleopatra’s military defeat and suicide in 30 BCE.
Whatever else she was, these writers suggest, Cleopatra was supremely clever and a consummate politician. Though the seventeenth-century French writer Blaise Pascal later famously suggested that “had Cleopatra’s nose been shorter, the face of the world would have changed,” it seems that Cleopatra’s fascination lay less in her physical beauty and more in her quickness, intelligence and cultivation.
Tuesday, April 22, 2014
Voyage of the obelisk
A new exhibition is revisiting the journey of the ancient Egyptian obelisk from Luxor to the Place de la Concorde in Paris, writes David Tresilian
The ancient Egyptian obelisks that today decorate many European cities, among them Paris and London, were mostly transported during the nineteenth century when the desirability of preserving ancient sites was less well appreciated than it is today and when Egypt’s rulers, not always particularly interested in the country’s heritage, found themselves casting round for suitable gifts to press upon their European neighbours.
As a result, while at the beginning of the nineteenth century only Rome, among European cities, had a significant population of obelisks, most of them having been transported by the Romans in antiquity, by the century’s end London and Paris each boasted particularly fine examples. The London obelisk, carved during the reign of the 18th Dynasty pharaoh Tuthmosis III, was re-erected on the Thames embankment in 1878, and the Paris one, dating from the reign of the 19th Dynasty pharaoh Ramses II, was set up in the more splendid location of the Place de la Concorde in 1836.
New York gained its obelisk in 1881, when the Egyptian khedive, surrendering to arguments that if Paris and London were to have obelisks than New York should have one too, presented the twin of the 18th Dynasty London obelisk to the city. It now stands in New York’s Central Park a short distance away from the Metropolitan Museum of Art.
The idea of presenting obelisks first to European countries and then to the United States appealed to successive Egyptian rulers because these objects, given as gifts to the cities concerned, were as emblematic of Egypt as the Great Pyramids or the Sphinx at Giza and they had the advantage of being considerably more portable.
The ancient Egyptian obelisks that today decorate many European cities, among them Paris and London, were mostly transported during the nineteenth century when the desirability of preserving ancient sites was less well appreciated than it is today and when Egypt’s rulers, not always particularly interested in the country’s heritage, found themselves casting round for suitable gifts to press upon their European neighbours.
As a result, while at the beginning of the nineteenth century only Rome, among European cities, had a significant population of obelisks, most of them having been transported by the Romans in antiquity, by the century’s end London and Paris each boasted particularly fine examples. The London obelisk, carved during the reign of the 18th Dynasty pharaoh Tuthmosis III, was re-erected on the Thames embankment in 1878, and the Paris one, dating from the reign of the 19th Dynasty pharaoh Ramses II, was set up in the more splendid location of the Place de la Concorde in 1836.
New York gained its obelisk in 1881, when the Egyptian khedive, surrendering to arguments that if Paris and London were to have obelisks than New York should have one too, presented the twin of the 18th Dynasty London obelisk to the city. It now stands in New York’s Central Park a short distance away from the Metropolitan Museum of Art.
The idea of presenting obelisks first to European countries and then to the United States appealed to successive Egyptian rulers because these objects, given as gifts to the cities concerned, were as emblematic of Egypt as the Great Pyramids or the Sphinx at Giza and they had the advantage of being considerably more portable.
Tuesday, March 25, 2014
Roman Emperor Dressed As Egyptian Pharaoh in Newfound Carving
By Owen Jarus, Live Science Contributor | March 25, 2014
An ancient stone carving on the walls of an Egyptian temple depicts the Roman emperor Claudius dressed as an Egyptian pharaoh, wearing an elaborate crown, a team of researchers has discovered.
In the carving, Emperor Claudius, who reigned from A.D. 41 to 54, is shown erecting a giant pole with a lunar crescent at the top. Eight men, each wearing two feathers, are shown climbing the supporting poles, with their legs dangling in midair.
Egyptian hieroglyphs in the carving call Claudius the "Son of Ra, Lord of the Crowns," and say he is "King of Upper and Lower Egypt, Lord of the Two Lands." The hieroglyphs say he is raising the pole of the tent (or cult chapel) of Min (an ancient Egyptian god of fertility and power) and notes a date indicating a ritual like this took place around the summertime researchers say. It would have taken place even though Claudius never visited Egypt. A cult chapel is a place of worship and a tent could also be used for this purpose.
The elaborate crown on Claudius consists of three rushes (plants) set on ram horns with three falcons sitting on top. Three solar discs representing the sun (one for each plant) are shown in front of the rushes. Egyptian rulers are shown wearing crowns like this relatively late in ancient Egyptian history, mainly after 332 B.C., and they were worn only in Egypt. The Roman Empire took over Egypt in 30 B.C., and while the Roman emperors were not Egyptian, they were still depicted as pharaohs Egyptologists have noted.
An ancient stone carving on the walls of an Egyptian temple depicts the Roman emperor Claudius dressed as an Egyptian pharaoh, wearing an elaborate crown, a team of researchers has discovered.
In the carving, Emperor Claudius, who reigned from A.D. 41 to 54, is shown erecting a giant pole with a lunar crescent at the top. Eight men, each wearing two feathers, are shown climbing the supporting poles, with their legs dangling in midair.
Egyptian hieroglyphs in the carving call Claudius the "Son of Ra, Lord of the Crowns," and say he is "King of Upper and Lower Egypt, Lord of the Two Lands." The hieroglyphs say he is raising the pole of the tent (or cult chapel) of Min (an ancient Egyptian god of fertility and power) and notes a date indicating a ritual like this took place around the summertime researchers say. It would have taken place even though Claudius never visited Egypt. A cult chapel is a place of worship and a tent could also be used for this purpose.
The elaborate crown on Claudius consists of three rushes (plants) set on ram horns with three falcons sitting on top. Three solar discs representing the sun (one for each plant) are shown in front of the rushes. Egyptian rulers are shown wearing crowns like this relatively late in ancient Egyptian history, mainly after 332 B.C., and they were worn only in Egypt. The Roman Empire took over Egypt in 30 B.C., and while the Roman emperors were not Egyptian, they were still depicted as pharaohs Egyptologists have noted.
Friday, January 17, 2014
Cleopatra: Rome and the Magic of Egypt
Dalu Jones visits an intriguing new exhibition investigating the captivating effects that Cleopatra and Ancient Egyptian culture had on the Romans
Cleopatra VII, the last queen of Egypt (69-30 BC), has recently returned to Rome as
the inspiration for an exhibition entitled Cleopatra: Rome and the Magic of Egypt. Major museums and galleries worldwide have lent almost 200 works of art to this show celebrating a woman whose appeal and influence remain undiminished even now, 2000 years after her death.
These include the 'Nahman Cleopatra', a marble head (circa 33-30 BC), on show in Italy for the first time. The portrait, which is still in private hands, takes its name from Maurice Nahman (1868-1948), the most famous of Cairo's antique dealers and collectors in pre-Nasser Egypt.
The 'Nahman Cleopatra' resembles another head dating from the second half of the 1st century BC, from the Vatican Museums, which is also on view here (circa 45 BC), one of the few portraits thought by scholars to really represent the queen. Found in 1784 at the Villa dei Quintilii on the Via Appia, the young woman wears the royal diadem, a broad band of cloth tied around the head (first adopted by Alexander the Great) that came to symbolise Hellenistic kingship.
Both heads may be Roman copies, in marble, of the lost, gilded bronze statue of Cleopatra given by Julius Caesar to the Temple of Venus Genetrix, while she was living in Rome from 46 to 44 BC. Another marble head found in Rome, on the Via Labicana, may be a portrait of Cleopatra in her youth, represented in the guise of the goddess Isis and dating from the 2nd or 1st century BC. The likeness of Cleopatra shown on coins does not do her justice. Men found her extremely attractive, although she may not have been a great beauty in the conventional sense but probably a highly intelligent jolie-laide whose allure was derived from her elegant bearing, notable wit, regal status and undoubted political savoir faire.
Representing the queen's illustrious Macedonian ancestry there is the 'Guimet Alexander', a masterpiece of Hellenistic sculpture from the Louvre. Alexander the Great was the founder of Alexandria, where he was reputedly buried by Ptolemy Soter I (circa 367 BC-circa 283 BC), one of his generals, the initiator in 305 BC of the Ptolemaic dynasty that ended with Cleopatra's death in 30 BC. Cleopatra's lovers Julius Caesar (100-44 BC) and Mark Antony (83-30 BC) are also represented, as is Caesarion (47-30 BC), her son by Julius Caesar, who became Ptolemy XV.
Cleopatra VII, the last queen of Egypt (69-30 BC), has recently returned to Rome as
the inspiration for an exhibition entitled Cleopatra: Rome and the Magic of Egypt. Major museums and galleries worldwide have lent almost 200 works of art to this show celebrating a woman whose appeal and influence remain undiminished even now, 2000 years after her death.
These include the 'Nahman Cleopatra', a marble head (circa 33-30 BC), on show in Italy for the first time. The portrait, which is still in private hands, takes its name from Maurice Nahman (1868-1948), the most famous of Cairo's antique dealers and collectors in pre-Nasser Egypt.
The 'Nahman Cleopatra' resembles another head dating from the second half of the 1st century BC, from the Vatican Museums, which is also on view here (circa 45 BC), one of the few portraits thought by scholars to really represent the queen. Found in 1784 at the Villa dei Quintilii on the Via Appia, the young woman wears the royal diadem, a broad band of cloth tied around the head (first adopted by Alexander the Great) that came to symbolise Hellenistic kingship.
 |
| Photograph: Musei Vaticani |
Both heads may be Roman copies, in marble, of the lost, gilded bronze statue of Cleopatra given by Julius Caesar to the Temple of Venus Genetrix, while she was living in Rome from 46 to 44 BC. Another marble head found in Rome, on the Via Labicana, may be a portrait of Cleopatra in her youth, represented in the guise of the goddess Isis and dating from the 2nd or 1st century BC. The likeness of Cleopatra shown on coins does not do her justice. Men found her extremely attractive, although she may not have been a great beauty in the conventional sense but probably a highly intelligent jolie-laide whose allure was derived from her elegant bearing, notable wit, regal status and undoubted political savoir faire.
Representing the queen's illustrious Macedonian ancestry there is the 'Guimet Alexander', a masterpiece of Hellenistic sculpture from the Louvre. Alexander the Great was the founder of Alexandria, where he was reputedly buried by Ptolemy Soter I (circa 367 BC-circa 283 BC), one of his generals, the initiator in 305 BC of the Ptolemaic dynasty that ended with Cleopatra's death in 30 BC. Cleopatra's lovers Julius Caesar (100-44 BC) and Mark Antony (83-30 BC) are also represented, as is Caesarion (47-30 BC), her son by Julius Caesar, who became Ptolemy XV.
Monday, June 3, 2013
The Mummy of Herakleides – Roman Egypt at the Getty Villa
Posted by: HeritageDaily, May 28, 2013
Written by Londyn Lamar
The Getty Villa in Malibu, California is the beautiful educational center dedicated to housing the artifacts and antiques from the ancient Etruscan, Greek, and Roman periods.
Although their busts and statues are remarkable, while I went to visit this beautiful museum on the cliffs of the Pacific Coast Highway, an acquisition that combined Roman and Egyptian culture snagged my interest. The Mummy of Herakleides, which is a Romano-Egyptian mummy found in Egypt about 150 A.D, emphasizes the traditions of both the Roman art style and the Egyptian tradition of life after death and their practices of caring for the dead and protecting them in the afterlife. The Roman style of individual portraiture, with the emphasis on the upper body and expression of the face and gestures, is evident in this depiction of Herakleides.
While the upper exterior of the dead permeates with the ideals and styles of the Roman Empire’s control Egypt, the body’s exterior as a whole demonstrates the ideals and practices of the Egyptians.
Herakleides went through the mummification process, and is not placed in a sarcophagus, similar to Etruscan tombs such as the Cerveteri Sarcophagus. Also, the designs on the body of the mummy are in the Egyptian style of depicting hieroglyphics and pictorial images, similar to the innermost coffin of Tutankhamen. Herakleides’s usage of the Egyptian processes illustrates his influence and fascination with the Egyptian traditions of the dead. The Mummy of Herakleides shows that Herakleides desired to portray his exterior portrait in the Roman style to demonstrate his lineage, but also wanted to illustrate his connection to the Egyptians through their mummification process and hieroglyphical designs.
Written by Londyn Lamar
The Getty Villa in Malibu, California is the beautiful educational center dedicated to housing the artifacts and antiques from the ancient Etruscan, Greek, and Roman periods.
Although their busts and statues are remarkable, while I went to visit this beautiful museum on the cliffs of the Pacific Coast Highway, an acquisition that combined Roman and Egyptian culture snagged my interest. The Mummy of Herakleides, which is a Romano-Egyptian mummy found in Egypt about 150 A.D, emphasizes the traditions of both the Roman art style and the Egyptian tradition of life after death and their practices of caring for the dead and protecting them in the afterlife. The Roman style of individual portraiture, with the emphasis on the upper body and expression of the face and gestures, is evident in this depiction of Herakleides.
While the upper exterior of the dead permeates with the ideals and styles of the Roman Empire’s control Egypt, the body’s exterior as a whole demonstrates the ideals and practices of the Egyptians.
Herakleides went through the mummification process, and is not placed in a sarcophagus, similar to Etruscan tombs such as the Cerveteri Sarcophagus. Also, the designs on the body of the mummy are in the Egyptian style of depicting hieroglyphics and pictorial images, similar to the innermost coffin of Tutankhamen. Herakleides’s usage of the Egyptian processes illustrates his influence and fascination with the Egyptian traditions of the dead. The Mummy of Herakleides shows that Herakleides desired to portray his exterior portrait in the Roman style to demonstrate his lineage, but also wanted to illustrate his connection to the Egyptians through their mummification process and hieroglyphical designs.
Tuesday, May 28, 2013
Earliest Case of Child Abuse Discovered in Egyptian Cemetery
by Joseph Castro, LiveScience ContributorDate: 28 May 2013
A 2- to 3-year-old child from a Romano-Christian-period cemetery in Dakhleh Oasis, Egypt, shows evidence of physical child abuse, archaeologists have found. The child, who lived around 2,000 years ago, represents the earliest documented case of child abuse in the archaeological record, and the first case ever found in Egypt, researchers say.
The Dakhleh Oasis is one of seven oases in Egypt's Western Desert. The site has seen continuous human occupation since the Neolithic period, making it the focus of several archaeological investigations, said lead researcher Sandra Wheeler, a bioarchaeologist at the University of Central Florida. Moreover, the cemeteries in the oasis allow scientists to take a unique look at the beginnings of Christianity in Egypt.
In particular, the so-called Kellis 2 cemetery, which is located in the Dakhleh Oasis town of Kellis (southwest of Cairo), reflects Christian mortuary practices. For example, "instead of having children in different places, everyone is put in one place, which is an unusual practice at this time," Wheeler told LiveScience. Dating methods using radioactive carbon from skeletons suggest the cemetery was used between A.D. 50 and A.D. 450.
When the researchers came across the abused toddler — labeled "Burial 519" — in Kellis 2, nothing seemed out of the ordinary at first. But when Wheeler's colleague Tosha Duprasbegan brushing the sand away, she noticed prominent fractures on the child's arms.
"She thought, 'Whoa, this was weird,' and then she found another fracture on the collarbone," Wheeler said. "We have some other kids that show evidence of skeletal trauma, but this is the only one that had these really extreme fracture patterns."
A 2- to 3-year-old child from a Romano-Christian-period cemetery in Dakhleh Oasis, Egypt, shows evidence of physical child abuse, archaeologists have found. The child, who lived around 2,000 years ago, represents the earliest documented case of child abuse in the archaeological record, and the first case ever found in Egypt, researchers say.
The Dakhleh Oasis is one of seven oases in Egypt's Western Desert. The site has seen continuous human occupation since the Neolithic period, making it the focus of several archaeological investigations, said lead researcher Sandra Wheeler, a bioarchaeologist at the University of Central Florida. Moreover, the cemeteries in the oasis allow scientists to take a unique look at the beginnings of Christianity in Egypt.
In particular, the so-called Kellis 2 cemetery, which is located in the Dakhleh Oasis town of Kellis (southwest of Cairo), reflects Christian mortuary practices. For example, "instead of having children in different places, everyone is put in one place, which is an unusual practice at this time," Wheeler told LiveScience. Dating methods using radioactive carbon from skeletons suggest the cemetery was used between A.D. 50 and A.D. 450.
When the researchers came across the abused toddler — labeled "Burial 519" — in Kellis 2, nothing seemed out of the ordinary at first. But when Wheeler's colleague Tosha Duprasbegan brushing the sand away, she noticed prominent fractures on the child's arms.
"She thought, 'Whoa, this was weird,' and then she found another fracture on the collarbone," Wheeler said. "We have some other kids that show evidence of skeletal trauma, but this is the only one that had these really extreme fracture patterns."
Sunday, May 19, 2013
Skeleton of a Roman warrior unearthed in south Egypt
A human skeleton of a young Roman warrior has been unearthed in south Aswan, with the soldier showing signs of being killed in warfare
by Nevine El-Aref , Thursday 16 May 2013
At Bab Al-Heissn area in south Aswan, which was in antiquity the border between Egypt and Old Nubia, an Austrian archaeological mission has unearthed a well-preserved skeleton of a young Roman warrior.
The mission also uncovered a residential house along with a coin from the reign of Emperor Heracles (741-610 AD).
Erin Forestner Molar, head of the mission, explains that early studies carried out on the skeleton's bones revealed that it is well preserved and belongs to a young warrior who spent his life in the Roman army.
"He probably died at a young age, between 25 and 35 years old, during a war from a stab from a sharp sword," Molar said, adding that until now the mission failed to identify the soldier but that further studies could establish his identity.
"It is a very important discovery," Minister of State of Antiquities Ahmed Eissa told Ahram Online, adding that it reveals a very important moment in Egypt's history. It shows that in antiquity there was conflict from time to time in the area, and likely war.
Adel Hussein, head of Ancient Egyptian Antiquities at the Ministry of State of Antiquities (MSA) pointed out that studies also tell that the stab hit the left thigh and left a very deep wound. It is likely the soldier bled to death.
Hussein continued that the area of Bal Al-Heissn was destroyed in several wars, which makes it difficult for researchers to determine an exact day of the war when the warrior was killed, but that early studies indicate that the war likely occurred shortly after the Arabs invaded Egypt.
Inside the residential house the mission found a fully-equipped kitchen with a large oven and a number of clay pots and pans, as well as the remains of flora inside.
Source: http://english.ahram.org.eg/NewsContent/9/41/71533/Heritage/GrecoRoman/Skeleton-of-a-Roman-warrior-unearthed-in-south-Egy.aspx
by Nevine El-Aref , Thursday 16 May 2013
At Bab Al-Heissn area in south Aswan, which was in antiquity the border between Egypt and Old Nubia, an Austrian archaeological mission has unearthed a well-preserved skeleton of a young Roman warrior.
The mission also uncovered a residential house along with a coin from the reign of Emperor Heracles (741-610 AD).
Erin Forestner Molar, head of the mission, explains that early studies carried out on the skeleton's bones revealed that it is well preserved and belongs to a young warrior who spent his life in the Roman army.
"He probably died at a young age, between 25 and 35 years old, during a war from a stab from a sharp sword," Molar said, adding that until now the mission failed to identify the soldier but that further studies could establish his identity.
"It is a very important discovery," Minister of State of Antiquities Ahmed Eissa told Ahram Online, adding that it reveals a very important moment in Egypt's history. It shows that in antiquity there was conflict from time to time in the area, and likely war.
Adel Hussein, head of Ancient Egyptian Antiquities at the Ministry of State of Antiquities (MSA) pointed out that studies also tell that the stab hit the left thigh and left a very deep wound. It is likely the soldier bled to death.
Hussein continued that the area of Bal Al-Heissn was destroyed in several wars, which makes it difficult for researchers to determine an exact day of the war when the warrior was killed, but that early studies indicate that the war likely occurred shortly after the Arabs invaded Egypt.
Inside the residential house the mission found a fully-equipped kitchen with a large oven and a number of clay pots and pans, as well as the remains of flora inside.
Source: http://english.ahram.org.eg/NewsContent/9/41/71533/Heritage/GrecoRoman/Skeleton-of-a-Roman-warrior-unearthed-in-south-Egy.aspx
Wednesday, April 10, 2013
Roman ruins in Old Cairo
by Abdel-Rahman Sherief / April 9, 2013
The remnants of a historic city hidden in Coptic Cairo
The remnants of Fort Babylon, a colossal round building located near the Coptic Museum and the Greek Orthodox St. George Church, are often overlooked by tourists and neglected by tour guides when they visit the old Coptic area of Cairo.
The fort was built by the Romans northeast of the old capital Memphis and overlooked the Nile, meant to secure transportation along the river between Upper and Lower Egypt. In the present day there is little left of its former glory.
The fort was built on the southern end of the old Pharaonic town Per-Hapi-On, or ‘The river house of On’. According to some historians the mispronunciation of the name by the Romans led to the name Fort Babylon but others claim it was named after a number of captives brought there from Babylonia during the time of Sesostris.
Roman Emperor Diocletian built the fort in 300 C.E. as the stronghold of three legions in charge of securing Egypt. The garrison of Fort Babylon vowed to secure ships on the Nile and a canal that passed through the town connecting the Nile with the Red Sea. This canal was first established by the Pharaohs, and was restored and enlarged by the Roman Emperor Trajan. The fort was renovated and fortified by the Roman Emperor Arcadius.
The harbour flourished, hosting ships from the Red and Mediterranean Seas, and the city thrived and became Egypt’s centre of commerce. This prompted the Roman emperors and governors to enlarge the garrison and dedicate resources to the city.
The remnants of a historic city hidden in Coptic Cairo
The remnants of Fort Babylon, a colossal round building located near the Coptic Museum and the Greek Orthodox St. George Church, are often overlooked by tourists and neglected by tour guides when they visit the old Coptic area of Cairo.
The fort was built by the Romans northeast of the old capital Memphis and overlooked the Nile, meant to secure transportation along the river between Upper and Lower Egypt. In the present day there is little left of its former glory.
The fort was built on the southern end of the old Pharaonic town Per-Hapi-On, or ‘The river house of On’. According to some historians the mispronunciation of the name by the Romans led to the name Fort Babylon but others claim it was named after a number of captives brought there from Babylonia during the time of Sesostris.
Roman Emperor Diocletian built the fort in 300 C.E. as the stronghold of three legions in charge of securing Egypt. The garrison of Fort Babylon vowed to secure ships on the Nile and a canal that passed through the town connecting the Nile with the Red Sea. This canal was first established by the Pharaohs, and was restored and enlarged by the Roman Emperor Trajan. The fort was renovated and fortified by the Roman Emperor Arcadius.
The harbour flourished, hosting ships from the Red and Mediterranean Seas, and the city thrived and became Egypt’s centre of commerce. This prompted the Roman emperors and governors to enlarge the garrison and dedicate resources to the city.
Thursday, March 8, 2012
Hypatia of Alexandria
To conclude this "Alexandria" week and the International Women's Day read the following article about Hypatia of Alexandria:
In the four hundred and fifteenth year of the Common Era, in the city of Alexandria, a tragedy occurred that, according to those who write history, was so insignificant it has barely rated a mention in even the most extensive of historical records. However, this event was not only tragic for the individuals involved, but has had far-reaching consequences for anyone who has ever valued the importance of intellectual freedom and scientific enquiry.
Hypatia of Alexandria, a mathematician, was dragged from her carriage and savagely murdered by a Christian mob in 415CE. She is perhaps better remembered for how she died rather than the way in which she lived. However, Hypatia lived an extraordinary life as the pre-eminent mathematician, philosopher, astronomer and astrologer of her time.
It is not surprising that we have very little knowledge of Hypatia's life. Even in the early fifth century, Christian historians had achieved predominance and it is unlikely that they would have wanted to consign knowledge of this tragedy to history. She was a strong supporter of free enquiry and her murder is believed by many to symbolise the end of an era of intellectual freedom. Margaret Wertheim, in her excellent book 'Pythagoras' Trousers' states, "The great era of Greek mathematical science, which began with the birth of a man, finished with the death of a woman."
Hypatia was born at a time when attitudes to women were deeply influenced by the misogyny of Aristotelian philosophy. Although Plato, and Pythagoras before him, had believed in the intellectual equality of women and both philosophers had encouraged full education of women, Aristotle felt that they did not have the intellectual capabilities of their male counterparts. It was due to the good fortune of having an enlightened father that Hypatia was able to rise above this misogyny and become one of the most educated and influential people of her time.
"Life is an unfoldment, and the further we
travel, the more truth we comprehend. To understand the things that are at our
door is the best preparation for understanding those that lie
beyond."
Hypatia
Hypatia
In the four hundred and fifteenth year of the Common Era, in the city of Alexandria, a tragedy occurred that, according to those who write history, was so insignificant it has barely rated a mention in even the most extensive of historical records. However, this event was not only tragic for the individuals involved, but has had far-reaching consequences for anyone who has ever valued the importance of intellectual freedom and scientific enquiry.
Hypatia of Alexandria, a mathematician, was dragged from her carriage and savagely murdered by a Christian mob in 415CE. She is perhaps better remembered for how she died rather than the way in which she lived. However, Hypatia lived an extraordinary life as the pre-eminent mathematician, philosopher, astronomer and astrologer of her time.
It is not surprising that we have very little knowledge of Hypatia's life. Even in the early fifth century, Christian historians had achieved predominance and it is unlikely that they would have wanted to consign knowledge of this tragedy to history. She was a strong supporter of free enquiry and her murder is believed by many to symbolise the end of an era of intellectual freedom. Margaret Wertheim, in her excellent book 'Pythagoras' Trousers' states, "The great era of Greek mathematical science, which began with the birth of a man, finished with the death of a woman."
Hypatia was born at a time when attitudes to women were deeply influenced by the misogyny of Aristotelian philosophy. Although Plato, and Pythagoras before him, had believed in the intellectual equality of women and both philosophers had encouraged full education of women, Aristotle felt that they did not have the intellectual capabilities of their male counterparts. It was due to the good fortune of having an enlightened father that Hypatia was able to rise above this misogyny and become one of the most educated and influential people of her time.
Saturday, December 10, 2011
Board Games Originated as Elite Pastime
Board games
began as an exclusive pastime for the elite, with the Roman Empire spreading
their popularity throughout Europe.
Competitive board games -- played on the ground, on the floor, or on boards -- emerged as pastimes for the elite, with the Roman Empire spreading their popularity throughout Europe, according to a new study.
The study, published in the journal Antiquity, mentions that board games likely originated and disseminated from Egypt and the Fertile Crescent regions at around 3500 B.C. From there, they spread around the Mediterranean before reaching the Roman Empire and what is now Europe.
Based on the archaeological record, board games didn't even reach Britain until the very end of the 1st century B.C. from newly conquered Gaul. At the time, Gaul was a region encompassing present-day France, Belgium, most of Switzerland and other areas.
Not just anyone could play board games then either.
"Many of the first board games appear to have been diplomatic gifts to
signify status," co-author Mark Hall told Discovery News. "We have
early examples of quite splendid playing pieces belonging to elite, privileged
people."
Hall said the world's oldest known board game could be "The Royal Game
of Ur," also known as the Game of Twenty Squares. It was discovered in the
Royal Tombs of Ur in Iraq. Although no one knows what the earliest rules for
the game were, it's thought to have been a predecessor to today's backgammon.
Yet another early game was Senet from predynastic Egypt. Its game board, an
example of which was found in King Tutankhamen's tomb, consists of a grid of 30
squares, arranged in three rows of 10. The earliest rules again are a mystery,
although different versions of the game are still played today. Another early
Egyptian board game, Mehen, featured lion-shaped pieces and marbles.
Tuesday, November 1, 2011
Ancient Egypt: The Father Of Time
Part I: The Origin Of The Modern Calendar
By Alistair
Boddy-Evans, About.com Guide
The way in which we divide the day into hours and
minutes, as well as the structure and length of the yearly calendar, owes much
to pioneering developments in ancient Egypt.
Since Egyptian life and agriculture depended upon the annual flooding of
the Nile, it was important to determine when such floods would begin. The early
Egyptians noted that the beginning of akhet (inundation) occurred at the
helical rising of a star they called Serpet (Sirius). It has been calculated
that this sidereal year was only 12 minutes longer than the mean tropical year
which influenced the flooding, and this produced a difference of only 25 days
over the whole of Ancient Egypt's recorded history! Ancient Egypt was run according to three different calendars. The first was a lunar calendar based on 12 lunar months, each of which began on the first day in which the old moon crescent was no longer visible in the East at dawn. (This is most unusual since other civilizations of that era are known to have started months with the first siting of the new crescent!) A thirteenth month was intercalated to maintain a link to the helical rising of Serpet. This calendar was used for religious festivals.
The second calendar, used for administrative purposes, was based on the observation that there was usually 365 days between the helical rising of Serpet. This civil calendar was split into twelve months of 30 days with an additional five epagomenal days attached at the end of the year. These additional five days were considered to be unlucky. Although there is no firm archaeological evidence, a detailed back calculation suggests that the Egyptian civil calendar dates back to c. 2900 BCE.
This 365 day calendar is also known as a wandering calendar, from the Latin name annus vagus since it slowly gets out of synchronization with the solar year. (Other wandering calendars include the Islamic year.)
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