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King of Kings

I met a traveller from an antique land, who said—“Two vast and trunkless legs of stone stand in the desert.  Near them, on the sand, half sunk a shattered visage lies, whose frown, and wrinkled lip, and sneer of cold command, tell that its sculptor well those passions read which yet survive, stamped on these lifeless things, the hand that mocked them, and the heart that fed. And on the pedestal, these words appear: My name is Ozymandias, King of Kings; Look on my works, ye mighty, and despair! Nothing beside remains. Round the decay of that colossal wreck, boundless and bare the lone and level sands stretch far away.”

Poet Percy Bysshe Shelley felt inspired to write this poem, Ozymandias, in 1817, following the discovery of a colossal statue of the Egyptian pharaoh Ramesses II (known in Greek as Ozymandias) at Luxor (ancient Thebes). The central theme behind the poem is that all power is temporary and fleeting, no matter how prideful or tyrannical the ruler. Ramesses II is considered today among the ancient world’s most successful rulers. But little was known of him at the time Shelley wrote his poem—a literary piece based mostly on conjecture and awe, an inspiration stemming from the intimidating scale of the king’s colossal statues. The poet likely had Napoleon on his mind, as the poem was written just 2 years after his defeat at Waterloo in 1798.

Defying P.B. Shelley’s musings, Ramses II’s power over our imagination and minds is still strong after over 3,000 years. We have learned a lot about Ramses the Great, aka Ozymandias, since then. We’ve learned he wasn’t a ‘tyrant’ but a leader and unifier of his nation. By his hand, he took the Egyptian empire to its zenith, quashing uprisings, reclaiming lost lands and expanding Egypt’s borders. As a spiritual leader Ramses restored ma’at and reinforced the importance of the gods in a country still recovering from the heretic king Akhenaten’s reign. Ramses brought peace, stability and protection to his people, ruling longer than any other king of Egypt for 67 years from 1279 to 1213 BCE. Contemporary equals are Lord Pakal, ruler of Palenque for 68 years and Queen Elizabeth, currently at 69 and counting. Pepi II of Egypt is still debated – he reigned somewhere between 62 and 94 years.

Ramses II was by all accounts, thus far, a good king, considered one of history’s greatest—a king of kings—the “pharaoh of miracles”. When we marvel at his artifacts and monuments, what can we learn from Ramses the great? What can he teach us about our world today? Many things have changed since and some have stayed the same. What are the implications for contemporary society?

Egyptologist Dr. Kara Cooney draws comparisons in her recent book, “The Good Kings”. She notes how, today, we are still ruled by a powerful minority. She notes that the divinization of leaders that characterized ancient Egyptian culture also has more recent historical and modern parallels. For example: the Sun King Louis XIV, the Pope, and how we have idealized and carved the faces of our first U.S. presidents into the side of a sacred mountain—stolen from Native American Indigenous people—renaming it Mount Rushmore.

What is Ramses II’s relevance to us today, when authoritarianism appears to be on the rise and distrust that democracy can truly solve the most pressing problems of our time at an all-time high? Are we at long last beginning to walk away from patriarchy in search of more equitable systems of governance, or will things stay the same as they have for thousands of years? (Image left, Ramses statue detail at Abu Simbel, Pixabay, Public Domain)

Is our press and media truly independent and free or is it an extension of the state promoting sanctioned propaganda?

A mark of a successful pharaoh was the ability to keep both regions, upper and lower Egypt, united and under their control. How would Ramses deal with the extreme polarized state of our country today and unify our country under one common ideal? 

Increasing global income inequality is still a problem today as it was in ancient times. How did Ramses throttle or appease the priesthood and elites of his time? How would he have handled tax dodging, billionaire space cowboys of today to maintain order?

Plagues and droughts were a challenge for the Egyptians and no less of a challenge for governments of the world today.

Professor and Egyptologist Dr. Kara Cooney posits that Ramses II was a populist leader attempting to prove a point to the elites in the Nile Valley at Thebes that may have viewed him as a foreigner since he was of non-royal blood. His family hailed from the Nile Delta region in the North.

Dr. Zahi Hawass, archaeologist and former Egyptian Minister of State for Antiquities Affairs,  disagrees, presenting a simpler explanation. He maintains it was because of his upbringing. Ramses was prepared by his father Seti I to restore Egypt’s glory.

Let us dig deeper into the life of Ramses II, arguably the most revered Egyptian pharaoh of all time, to gain a greater understanding of the man behind the monumental legacy he left behind:

How He Was Raised

Ramses II started his life with good fortune in the royal court—born during one of Egypt’s golden ages. His father was beloved King Seti I and his grandfather Ramses I. Seti I mentored Ramses II as did his father Ramses I. By all accounts, Seti I and Ramses II had a close and loving relationship and Ramses’ greatness was in large part due to his father’s faith and support of him early on. The two were inextricably linked.

As a young crown prince, Ramses is seen repeatedly at his father’s side in an official capacity and served as his deputy in military campaigns as well as in administrative and religious affairs. Later, as a young king, Ramses served as head of the Egyptian army, leading his campaigns in person.

He was also surrounded by accomplished government officials and high priests as a young man. One of Ramses II’s best friends during childhood was Amenemone, a royal scribe who was son of another high priest of Amun named Parennefer, who also served as Chief of Works in the Ramesseum (Ramses’ funerary temple), after the prince became king. It was during that time that Ramses was instilled with the moral ethos of ma’at – truth, justice, balance and harmony, which proved to be a guiding principle as he worked to bring a new sense of order to Egypt and her people. He was spiritually and morally prepared for the role of leader.

When his father Seti I died, we know that he went to great lengths to honor his father and carry on the values instilled in him to respect his ancestors. In the great funerary temple of Seti I at Abydos, where Ramses II restored and completed his father’s temple, he ordered an inscription called the “Great Dedicatory Inscription”, as well as on a stela from Kubban in Nubia. Both provide evidence of Seti’s love for his son and for his lifetime wish to see him rise to king. The Abydos inscription also intimately details how Seti wept at the sight of seeing his son Ramses II crowned.

Ramses’ mother, Queen Tuya, was a positive influence on him as she was a “woman with a strong personality and no doubt a great deal of patience.” She is very visible in Ramses’ monuments, always shown at his side. We also know that she corresponded with the Hittite royal court during Ramses’ reign, providing evidence she managed state affairs at times, in his absence.

All this reinforcement and guidance in his youth allowed him to later in life become a king worthy enough to be called “the king of miracles”.

How He Ruled 

As a result of Ramses’ success as a military leader and master at diplomacy, the peace he gained allowed the empire to afford his ambitious building projects across the country, as his reign was marked by a long period of prosperity.

Ramses seems to have gone further than any other pharaoh in reinforcing the importance of the gods, making him an effective religious leader. He heavily reinforced the worship of the Apis bull representing the god Ptah throughout Egypt. He moved the capital and his principal residence to Per Ramessu, a faience manufacturing site and palace created by his father Seti I. The city was divided into four quadrants and dedicated to each of four gods; Egyptian gods—Amon and Wadjet coupled with Asiatic gods—Seth and Astarte. Ever the masterful marketer of his brand, this was Ramses’ way of unifying the religions of Syria and Egypt and thereby the citizenry. While Ramses is most famous for his savvy in battle, he also found ways to unite his people as well. Per Ramessu continued to prosper as a city for over ten decades after his death.

Professor and Egyptologist Ola el-Aguizy, head archaeologist excavating Urhiya’s (Iwrkhy’s) impressive tomb near Saqqara, says that Urhiya was a foreigner of Syrian descent and army commander originally serving under his father Seti I. Ramses promoted him to Great Army General and eventually became the trusted right-hand man to the king. This reveals Ramses’ character as a ruler, by rewarding a non-Egyptian and elevating him to a level never seen for a foreigner. We also know that Urhiya’s son Yupa was elevated in status by Ramses to the role of herald of the jubilee, organizing the Sed festivals of Ramses II. Yupa’s son Hatiay was given the title ‘Overseer of Works for All the Monuments of His Majesty’.

Religious scholars have tried for years to tie the villainous pharaoh of the exodus to Ramses II. The evidence, however, does not support this. Zahi Hawass reaffirms that there is absolutely no archaeological evidence, writings or inscriptions found anywhere in Egypt to support these theories, nor is there currently any evidence of Moses having existed in Egypt.

Ramses II successfully protected the people and the Empire from foreign threats. He was, as a result of this and for other reasons, a king so loved by his people that nine of his descendants used Ramses’ name to honor him and ensure the success of their reigns. Unfortunately, Egypt didn’t have a free press and almost all citizens were illiterate. Thus it is virtually impossible to find written firsthand accounts attesting to how the people actually thought of his reign. But, if we were able to ask a farmer of his time if he felt Egypt was safe and protected under the rule of Ramses, one could argue for an emphatic “yes” as the answer. A sense of safety from external threats and economic stability are foundations for happiness in any society.

How He Built

Ramses’ building campaigns covered all of Egypt. No pharaoh in the history of Egypt built as many monuments or raised as many statues as he did, which is an incredible achievement considering Egypt is the world’s longest continuous civilization. After securing Egypt’s borders, he was able to enrich its coffers by establishing more quarries and mines.

In analyzing how he built, one can also gain an understanding of how he loved. He showed his love for his mother and wife at Abu Simbel, where a colossal statue of his mother Tuya features prominently on the façade. Ramses dedicated a chapel to her beside his mortuary temple at the Ramesseum. Additionally, he ordered a 500-year-old statue inside the Ramesseum re-carved to represent his mother, revealing he didn’t usurp statues only to glorify himself. Dying in the 23rd year of his reign, not long after the signing of the Kadesh Peace Treaty, Tuya was buried in a lavish tomb in the Valley of the Queens (QV66).

Ramses married at least four wives and is believed to have married 8 total. Two in his youth—Nefertari and Isetnofret—and two Hittite wives to concrete the peace treaty with the Hittite king. The evidence shows Nefertari was his main wife and by all accounts the love of his life. So much so, that her name cartouche is found inside Ramses’ tomb KV7 in the Valley of the Kings. This shows her importance to the king as it is, so far, the only known example of the inclusion of a queen’s name inside a royal tomb. Her tomb is considered by many to be the most lavish and beautiful tomb of all the pharaohs with its vivid, rich colors showing her being embraced by the gods.

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Tomb of Rameses II, the entrance to the fourth corridor which descends further into the tomb towards a vestibule and the burial chamber, a barrier closes the rest of the tomb to visitors. Valley of the Kings, Egypt. Dennis Jarvis, CC BY-SA 2.0, Wikimedia Commons

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Map of KV7. Karl Richard Lepsius, Wikimedia Commons, Public Domain

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At Abu Simbel, he built two temples, one for him and the gods and the other dedicated to the goddess Hathor and his Queen Nefertari. An inscription inside the temple reads “for whom the sun shines”. Her children are also sculpted next to her in miniature.

A master at public relations, Ramses knew how to best promote his brand. For example, he engineered the temple at Abu Simbel to align with the sunlight through the main doorway, where twice a year the divine rays of the golden sun gradually light up statues of him seated alongside the three major gods of Egypt (Ra-Horakhty, Amon, Ptah) and even designing it to leave Ptah, god of the underworld, in the shadows. It was a theatrical setting for all to imagine him just the way he wanted to be thought of—as a living embodiment of the sun god. Even today, large crowds gather twice a year on February 22nd and October 22nd to watch Ramses the Great become bathed in golden light of the sun god Ra alongside the 3 greatest gods of ancient Egypt. One solar alignment date marks the day he ascended to the throne and the other marks his birthday. Abu Simbel is evidence that Ramses was a pious man that truly loved the gods of Egypt.

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Abu Simbel. Pixabay, orsdg, Public Domain

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In his self-divination through building, he also included his wife, Queen Nefertari. On the façade of her temple near his, there are colossal representations of her at the same height as her husband, which is unusual. Inside her temple, Ramses II is shown along the sanctuary walls offering incense to himself as a god and to Nefertari—evidence Ramses considered both he and his wife to be divine.

Finally, no other pharaoh celebrated his Queen as much as Ramses II. She accompanied him on important state events and was active in peace negotiations with the Hittites. He portrays her as his equal, a rare occurrence. She was his primary wife and co-regent until her early death, after which he ruled alone for over 40 years.

Ramses also built 4 lesser temples in Nubia. One honored the god of craftsmen, another for Nubian gods, another to Amun, Re-Horakhty and a deified Ramses II. The fourth temple served to worship Ramses II as a god alongside Amun, Re-Horakhty, and Ptah.

His son Khaemwaset continued his father’s honorable legacy. During Ramses’ reign, his son was appointed high priest of the God Ptah, patron god of Memphis and restored old kingdom pyramids, temples and tombs, already ancient in his time. These included the Dynasty I tomb at Abydos, the tomb of the last king of Dynasty 4 – Shepsekaf, the pyramid of Sahure at Abusir, the sun temple of Niuserre at Abu Ghurab, and the Step Pyramid of Djoser. He is documented as the builder of the Serapeum at Saqqara. There are bas-reliefs of him inside the Serapeum, tending the tomb of Ptah’s sacred Apis bulls. Like his father Ramses II before him, he inscribed his name stamp on older buildings that he restored, along with the original owner’s name, titles and his father’s name, as was tradition. Unfortunately, Khaemwaset died before he could become king and is considered today to be the first Egyptologist in history.

Before Ramses II was considered a god incarnate to his people, he was a human like any one of us, except he deeply believed in a social contract that was dictated by religion. This social contract meant that he would rule justly with his heart. His building projects are evidence of this belief.

He showed the love he had for his father Seti I by completing his mortuary temple at Abydos and the construction of a vast forest of decorated columns at the Great Hypostyle Hall at Karnak, also begun by his father.

Ramses built a temple at Abydos near Seti I’s mortuary temple. There is an interesting sunken causeway believed to have been built by Seti I that displays decorated scenes (Book of Gates & Book of What is in the Underworld) along its corridors that runs underground from ancient tombs of the early kings, then descends deeper to the level of the Osirion (temple to Osiris), connecting to its rear. This connecting corridor was originally covered in stone slabs but looted in antiquity and would have been a processional route that would enable worshippers to visit the tombs of early kings, then pass through the Osirion and finally ascend a stairway to enter the mortuary temple of Seti I. Both Ramses II and his father’s temples were situated as close as possible to the Osirion and the tombs of Egypt’s first kings to allow a collective worship of the first kings of Egypt, Osiris and of their own dynasty. Abydos was also considered to be the sacred domain of the god Osiris.

Ramses II showed love for his children by building a tomb for them consisting of an unparalleled 150 rooms in the Valley of the Kings, dug underground into the bedrock.

Many scholars believe Abu Simbel and the other temples Ramses built on the frontier with Nubia served several purposes: reinforce the reverence to the gods, divinize himself as a god, display his might and help secure the source of Egypt’s gold and great wealth. These temples on the hinterlands reinforced Egypt’s domain and strength in the eyes of anyone that would dare challenge her sovereignty.

Zahi Hawass offers up a simpler explanation – the temple was built to honor the king as a god and to concrete his place among Egypt’s pantheon for all eternity.

At his funerary temple at the Ramesseum where he is represented as the god Osiris, a large cache of about 10,000 papyri were discovered revealing it was a Presidential library of sorts, as well as a scribal school.

Images of Ramses were encoded to represent how he viewed himself—an agent of change, an agent to maintain order over chaos, an agent for the gods. Egyptians believed statues were magical avatars embodying the spirit of the person represented. Ramses curated his statues to represent himself for eternity and were purposely carved with his gaze looking downwards, towards his subjects. Standardized images of pharaohs in statuary look upwards towards the heavens or determinedly straight ahead, but Egyptologist Dr. Simon Connor explains that Ramses’ statuary has a unique eyeline that looks downwards. Ramses seems to have wanted to make eye contact and to connect with the people of Egypt to ultimately inspire veneration as a god. Ramses intended for the people he served and loved to intimately connect with living representations of him for all eternity.

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View of Ramesseum. Djehouty, CC BY-SA 4.0, Wikimedia Commons

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The Ramesseum Colossi at Luxor.

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Ramses II specifically chose statues of his most prestigious forebears to rebrand and re-embody them. He purposely left evidence on the statues of former rulers, supporting the idea that he was not trying to steal their identities but instead was using the reputation of his most honored ancestors in order to spiritually increase his own power to last the ages. He was branding himself as a newer version of the leaders that came before him, ensuring he would be placed in the highest position among the pantheon of royalty. Current estimates calculate roughly one quarter of his statues were re-carved from previous ruler statues.

No other pharaoh’s imagery is as ubiquitous as his. Ramses II is literally everywhere. Today his obelisk stands center stage in the Place de la Concorde in Paris. Another obelisk stands in front of the Pantheon in Rome, taken from its originally erected site outside the temple of Re in Heliopolis. And another pair from Heliopolis of red granite obelisks are in two different places in Florence. His seated statue is the first thing you see at the entrance to the Metropolitan Museum in New York City and his 36-foot-tall colossal statue will be holding court at the main entrance to the new billion dollar GEM museum in Cairo, greeting visitors from around the world when it opens late 2022.

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Above and below: A grand statue of Ramses II graces the halls of the Metropolitan Museum of Art in New York. Photo by Eric Vasallo

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Zahi clarifies further that this usurpation of statuary is more a result of tradition than of narcissism. Since the Old Kingdom, it was the sole responsibility of each pharaoh to supervise the burial of his predecessor and to complete their unfinished monuments. In some cases, Ramses actually re-carved statues of the hated Hyksos kings that ruled Egypt during the 17th dynasty who had usurped them from earlier Egyptian kings. It was more of a case of restoration to Egypt than usurpation for vainglorious pursuits. Additionally, Ramses added his name to monuments that were damaged or unfinished. He was either obsessed with being loved by all or saving Egypt…or quite possibly both.

How He Fought

It’s difficult to tease the truth out from what has survived the ravages of time, which are primarily state-sanctioned narratives. Still, to this day Ramses II is revered for his bravery and as an effective military commander that not only secured Egypt’s borders but expanded them. He successfully quashed a Libyan uprising, suppressed Galilee (between Lebanon and Israel) and ended the conflict with the Hittites through a combination of battle and diplomacy.

Ramses II ascended the throne at the very early age of 14 and after only his second year on the throne was challenged by a band of sea pirates called the Sherden that were plundering Egyptian vessels along the Mediterranean coast. Ramses skillfully set a trap for them using a decoy Egyptian boat and it worked just as planned. They were surrounded by Egyptian boats and in one fell swoop, defeated the pirates once and for all.

The Hittites also saw an opportunity to test the young leader at his empire’s northern border. They invaded and took over the important trading town of Kadesh in modern-day Syria. Ramses II led his forces to recapture the fortress. Evidence of his strategic genius and early divination as leader are seen in two different accounts of this pivotal and brutal battle where even the Hittite king’s brother was killed in the battle. Estimates calculate that there were about 6,000 chariots in that battle. Although the temple walls throughout Egypt show Ramses as the victor of that battle, most believe today it was a stalemate. Nonetheless, he had faced death at the Battle of Kadesh but was able to save himself and his army through his own skill and bravery. Even then, he gave credit for his survival not to his own ability but to his beloved god, Amun. Record of the battle is found in the “Bulletin” or “Poem of Pentawer-it” (named after the scribe who copied the hieratic copy in Papyrus Sallier III from tombs in Saqqara). Pentawer-it was also Ramses II’s son and successor. There are similar accounts of this battle that also appear inscribed on the walls of the temples at Karnak, Luxor, Abu Simbel and the Ramesseum. The Bulletin relates “that at sight of the approaching Hittites, the king donned his weapons and armor, leaping into his chariot with his great horses, named Victory in Thebes and Mut is Satisfied, in the yoke. Calling upon Amun for strength, he charged alone into the midst of the enemy, slaying them in their multitudes with no help from anyone.” The Bulletin gives a vivid description of the king, his eyes “savage” and his breath, fiery with rage, burning everything around him. Egyptologist, Dr. Christopher Naunton, shares a second account that reveals, at the most tragic moment, when all seemed lost in battle, his soldiers saw Ramses rise, comparing him to the great God Seth, to whom his father Seti I was consecrated:

“Thereupon the forces of the Foe from Khatti surrounded the followers of his majesty who were by his side. When his majesty caught sight of them, he rose quickly, enraged at them like his father Mont. Taking up weapons and donning his armor he was like Seth in the moment of his power. He mounted ‘Victory-in-Thebes,’ his great horse, and started out quickly alone by himself. His majesty was mighty, his heart stout, one could not stand before him.”

“In his encounter with the Hittites at Kadesh early on in the 5th year of his reign,” says Naunton, “Ramesses found himself alone and surrounded by his enemy but fought his way out to return to the Egyptian troops. He describes himself as being like the god Seth in this – as if evoking the qualities of chaos and violence that the god embodied. What’s interesting is that, whether or not you believe Ramses’ propaganda, it is telling that he wanted to depict himself as being personally involved in the battle. He wanted people to really believe he was the mighty warrior, perhaps more than other pharaohs had.”

At this battle, Ramses named his military units or divisions each with both chariots and infantry after the four gods – Ra, Amun (led by Ramses), Ptah and Seth. Ramses wanted the gods to be with his men, protecting their every step.

Ultimately, the Battle of Kadesh wasn’t a loss for Egypt and as a result, 17 years later, Ramses ended the contentious and costly conflict between the Hittites and Egypt, even going so far as to marry two of the king’s daughters to further seal a time of alliance and peace that lasted almost a century.

The two leaders forged the first treaty in history, forming the basis for future treaties around the world. A replica of that treaty carved in stone was given to the United Nations by the President of Turkey in 1970 after it was discovered in Anatolia. It is displayed today at the headquarters in New York City to remind its member nations of the importance of diplomacy and cooperation between nations.

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Kadesh treaty replica at the UN headquarters. Credit – UN photo/R Grunbaum

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At the siege of Daipur in Syria. Ramses fought alongside six of his sons. In reliefs at the Ramesseum, Daipur is depicted as a heavily fortified hilltop settlement with inner and outer walls. Inscriptions show chariots and ladders supported by archers and his six sons are shown wearing the youthful side-locks of royalty. References to his sons are also inscribed on the walls at the Ramesseum:

King’s son, of his body, his beloved, Khaemweset.

King’s son, of his body, his beloved, Montu.

King’s son, of his body, his beloved, Meriamon.

King’s son, of his body, his beloved, Amenemuya.

King’s son, of his body, his beloved, Seti.

King’s son, of his body, his beloved, Setepenre.

How He Celebrated

After 30 years on the throne, as was tradition, Ramses hosted a lavish (and very costly) Heb Sed festival. He held 14 festivals thereafter of no less than 10 days each, more festivals than any other pharaoh, celebrating his kingship and renewing his strength among his people. The Heb Sed was an important ritual that additionally satisfied the priest class, representing a reenactment of the unification of Egypt by Menes, founder of the First Dynasty.

Egyptian archaeologist Fathi Yaseen, while digging in Asasif mountain in Luxor, discovered why a tomb of one of Ramses II’s nobles was built so low and accessible instead of high and out of reach, as was usual. He found that it was so his family would be worshipped and visited with offerings during the Beautiful Festival of the Valley held every year. Fathi finally concluded that Ramses was a generous king, sharing the wealth of his empire with others in the kingdom in the festival every year after the first harvest. The annual festival celebrated the three main gods at Karnak Temple and their dead ancestors, where the people of Egypt would ritually bring offerings of food and drink, eating beside their tombs and ensuring their spirits had enough to eat for eternity.

How He Died

His mummy measured about 5 feet 7 inches (above average height). He was most likely red-haired and had vitiligo of the skin. A CT scan and a DNA analysis was performed on his mummy by Zahi Hawass in 2007 and it revealed he had a hardening of the arteries, arthritis and a severe abscess in his teeth. Any of these or all would have contributed to his death at age 90, which was due to natural causes. Despite his health issues, he lived an unusually long life, especially since the average age of Egyptian men at the time was about 34.

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Details of mummy of the pharaoh Ramesses II. Cairo Museum. G. Elliot Smith, Wikimedia Commons, Public Domain

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Ramses Mummy (Credit: Official catalog for Ramses II exhibit)

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Though the remains of Ramses II himself has passed on into history, his legacy still lives on in the minds of millions, and his mark on Egypt still reverberates to this day. 

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Article Supplement

The following is an interview with the renowned archaeologist Dr. Zahi Hawass, who is currently curating the Ramses II exhibit at the Houston Museum of Natural Science

Q: Why was Ramses so exceptional? Why did he excel in so many fields?

Zahi:  “Seti I set him up for greatness. He sent him to Heliopolis to learn the Egyptian religion and to supervise the initial construction of his father’s tomb. He wanted his name to be remembered. In my excavation south of the third pyramid of Menkaure at Giza, I recently discovered a large double statue of Ramses II with the Sun God Re. Also, near Abu Sir, we found the remains of another temple for him. We have a statue here in the exhibit from the Middle Kingdom that he took for himself. He didn’t do it for himself, he did it to renew and restore the image of the people before him. Many statues have his name carved beside the previous owner’s name. He was a family man. He had at least 8 wives, but Nefertari was his one and only. He was a very romantic man, a military man, a builder, a religious man because he restored the images of every god. He built one of the most beautiful tombs for Nefertari and another temple next to his at Abu Simbel with her children next to her. Ramses was the only king that built a temple for his queen. The only one. [This] never happened in the history of Egypt at all. At Abu Simbel he inserted himself beside three other gods to receive the light of the sun twice a year. I believe he built Abu Simbel to give offerings to the gods. He worshipped himself as a god. When he lost that battle at Kadesh, I believe he was afraid he would never be a god and therefore he built this temple as a god worshipping himself.”

Q:  Are there any other recent discoveries of Ramses II?

Zahi:  “There is a scene inside Ramses II’s tomb that has been recently cleaned which provides insight on how he ruled. An incredible discovery. The inscription is of hour number five from the Book of the Gates, which refers to the “others”, referring to other countries or peoples. It shows the Sun God Re in his royal boat. In front of him are four Egyptians standing, in front of them four Nubians, four Libyans and four Mesopotamians—all standing and unbound. It is interpreted to be a statement of the Sun God to say that he created all people and that all will be able to go to paradise. A rare and inclusive message.”

“In yet another instance of Ramses II following in his father’s footsteps, this same inscription was also found inside Seti I’s tomb.”

Zahi shared how he supervised a recent excavation underneath the construction of a supermarket in Cairo’s al-Matareya neighborhood, where three important temples were discovered—one for Ramses II, another for Akhenaten, and lastly, Thutmoses III.

Q: What is your favorite artifact at this exhibit?

Zahi: (eyes light up) “Oh, I have to tell you that when I wrote the catalog and two additional books for this exhibit—one souvenir book, one exhibit catalog and one book for children—at first, I was doubtful of this exhibit’s impact. But seeing all these beautiful artifacts all together in the space and the way the exhibit highlights each object so well, I have to tell you that every single object in this exhibit captured my heart. Each object is incredible and will capture the heart of every visitor. They will tell many wonderful stories of ancient Egypt. The collection will teach the people about Ramses as a builder who built temples everywhere from Abu Simbel in the south up to Alexandria in the north. At the same they will look at him as a warrior but also a peacemaker after what I believe was a loss at the battle of Kadesh. He won several other battles against the Hittites but he was ultimately a peacemaker because after that battle, the two countries signed a peace treaty. Ramses also agreed to marry two of the Hittite king’s daughters to finalize the agreement. One wife was very sick. We do not know what sickness she had. It is documented that she needed help because she visited the temples of Sekhmet the goddess of healing at Karnak and Abusir near the pyramids. Some people believe it was the plague. We still aren’t sure. We do know that in Amarna there was a problem with malaria. Through CT scanning we determined that King Tutankhamen died of malaria.”

Certainly, we haven’t heard the last from Ramses the Great. At our meeting in Houston for the grand opening of the Ramses II exhibit and their new Egyptian Hall, Zahi shared an exclusive discovery from an all-Egyptian re-excavation of Ramses II’s tomb (KV7) that he is supervising in the Valley of the Kings. The tomb was heavily damaged from flooding, and they have thus far removed 60,000 square feet of rubble. It is two times the size of his father’s (Seti I) tomb –over 300 feet long. They have cleared and cleaned many scenes of the Book of the Dead and recently discovered an unusual shaft in his tomb. Usually, shafts are carved out of the stone to foil thieves by trapping them or as a flood relieving device. This shaft is very unique because they are usually bare and unfinished. This shaft’s walls are decorated at about 200 feet down. There are scenes of the Birth of the Sun God Re.

Ramses’ tomb has been excavated many times during history, but never fully excavated, so there may yet still be treasures to uncover inside. The newly discovered shaft is the only example of a tomb well-shaft in the Valley of the Kings that is fully decorated with painted scenes.

Zahi hopes that Ramses may have built this shaft to secret away his royal furnishings in the same way that his father’s tomb featured an unfinished vertical shaft extending down into the Earth over 173 meters. He also believes that, in his words, “it might hold a tunnel that connects his tomb with the adjacent KV5 tomb, which was built for his children.”

One can only imagine what will be discovered inside this shaft to tell us more about this iconic figure’s life. After all, the greatest treasure is information.

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Above and below: Views of excavation work on the KV7 shaft.

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Readers can get ‘up close and personal’ to the man that became king, that became a god, at the Houston Museum of Natural Science. The showing lasts until May 2022 before proceeding to San Francisco and a six-year, 10-city world tour.

This major exhibit on Ramses II’s life and the gold of the pharaohs coincides with the reopening of the new Egyptian Hall in the Houston Museum of Natural Science. It is a beautiful and important exhibit curated by Thomas Hardwick and one of the most complete collections of Egyptian artifacts outside of Cairo. The exhibit also features a remarkable golden room full of beautiful scenes from the Book of the Dead, inspired by King Tutankhamun’s golden funerary shrine.

In the state-of-the-art Ramses II exhibit, visitors can walk among real colossal statues and witness a multimedia re-creation of Ramses’ triumph at the Battle of Kadesh, widely considered the largest chariot battle ever fought in the history of the world. There is also a powerful and immersive virtual reality experience by Positron, transporting visitors to Egypt’s golden age with fast-paced highlights of the pharaoh’s greatest moments, the temples of Abu Simbel, and Nefertari’s Tomb. It is narrated by a ghostly apparition of Nefertari, who attempts to rejoin her husband in the afterlife.

The much anticipated, spectacular billion-dollar GEM museum is also slated to open sometime in November of 2022 (TBD), which will be among the largest and most important museums in the world, showcasing thousands of artifacts never before seen by the public. It is designed to architecturally complement and align with the great pyramid of Giza nearby – one of the original seven wonders of the world.

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The GEM entrance. Khaled Desouki/Getty Images

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Egyptians believe words, like symbols, had magic and power, and that if you say a person’s name repeatedly, they will live forever.

Article Supplement cover image above: Dezalb, Pixabay

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Sources:

Ozymandias by P.B. Shelley – https://www.poetryfoundation.org/poems/46565/ozymandias

Houston Museum of Natural Science – Ramses II Exhibit until May 2022 https://www.hmns.org

Dr Chris Naunton, Egyptologist www.chrisnaunton.comAncient Egyptian Literature, Volume II: 2 (p. 105). University of California Press. Kindle Edition which is available here: https://www.amazon.co.uk/gp/product/B00720JSQI/ref=as_li_tl?ie=UTF8&camp=1634&creative=6738&creativeASIN=B00720JSQI&linkCode=as2&tag=chrisnaunton-21&linkId=5430e9922f21ef33f61b53121e731f84

Zahi Hawass – His latest books on Ramses II written for the Houston Museum of Natural Science – Ramses the Great and the Gold of the Pharaohs (official catalog) Laboratoriorosso, 2021. Books can only be purchased at the museum. Buy tickets for the Ramses II exhibit here – https://www.hmns.org/exhibits/special-exhibitions/ramses-the-great-and-the-gold-of-the-pharaohs

Kara Cooney joins UCLA Fowler Museum to discuss her latest book, on Off the Press: “The Good Kings”  https://fowler.ucla.edu/video/

Kara Cooney discusses Ramses II in this podcast –True Crime: Ancient Egypt Editionhttps://podcasts.apple.com/us/podcast/afterlives-with-kara-cooney/id1585193255?i=1000539630324

Kara Cooney’s latest book – The Good Kings – get signed copies here – https://www.booksoup.com/book/9781426221965

Ramses Rise to Power: Lost Treasures of Egypt – Episode 3, Season 3

https://m.imdb.com/title/tt15433480/?ref_=tt_ep_pr

Egyptologist Simon Connor – https://independentresearcher.academia.edu/SimonConnor/Papers

Per Ramessu – https://www.britannica.com/place/Per-Ramessu

Video reconstruction of Ramses II capital city – Per Ramessu – https://vimeo.com/194362703

A Layman’s Guide to the Osireion https://www.academia.edu/37568156/The_Osireion_A_Laymans_Guide

Battle of Kadesh – Poem of Pentawerit – https://ancientegyptonline.co.uk/battle-kadesh/

Siege of Daipur inscriptions at the Ramesseum-

Kitchen, Kenneth A (1998-12-17). Ramesside Inscriptions. Wiley-Blackwell. p. 83. ISBN 978-0-631-18435-5

Treaty of Kadesh replica at the United Nations –

https://www.unmultimedia.org/s/photo/detail/111/0111527.html

Heb Sed Festival

https://www.arabworldbooks.com/en/e-zine/the-sed-festival-heb-sed-renewal-of-the-kings-reign

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Rediscovering Ancient Arabia

Dr Abdulrahman Alsuhaibani is the Vice President of Culture at the Royal Commission for AlUla, where he works on executing in-depth archeological studies, unique in both geographic size and scale, and assessing the rich and complex past of the AlUla region of Northwest Saudi Arabia. He is also Associate Professor at King Saud University in the Archeology Department.

Editor’s Note: Like a rising phoenix, new evidence of ancient monumental civilizations is emerging from the desert of a modern Arabian kingdom. Below, through his own narrative, the Acting Executive Director of Collections for Saudi Arabia’s Royal Commission for AlUla relates the current efforts by officials and expert teams to discover, re-discover, and revitalize Saudi Arabia’s remarkable ancient heritage, gone unnoticed and uncelebrated to the rest of the world for far too long. In what is today northwest Saudi Arabia, and long before the rise of Islam, ancient monumental kingdoms created an astounding cultural florescence and dominated a landscape through which caravans of the incense trade and other goods enriched a land and its people………  

 

Who was Dhu Ghabbat?

Was the primary deity of the ancient Lihyanites ‘the god of the forest’ as some scholars believe, or was he ‘the absentee’, as others assert?

We simply do not know for certain. We lack sufficient evidence. For too long, the archaeology of Arabia has been under-explored. Only in recent decades has the shortfall been addressed.

Today, Arabian archaeology is like a palace with missing pieces. Now we are finding those pieces, not just by excavating, but by the follow-up work of sorting, classifying and storing, as well. Piece by piece, we will acquire a clearer image of the palace’s structure. Eventually we will reach a point where our hunches become educated guesses and then solidify into working theories and finally accepted facts.

I work at the Royal Commission for AlUla (RCU) as Acting Executive Director of Collections. We are amid an enormous effort to regenerate 22,561 square kilometers of north-west Saudi Arabia. AlUla will become a world-class destination for natural and cultural heritage with flagship projects such as the Kingdoms Institute a center for archaeological and conservation studies and a cultural platform for knowledge, exploration and inspiration.

Already, well over 100 archaeologists are working across AlUla during fieldwork seasons and projects, shedding light on many past eras and revealing the depth and richness of AlUla’s cultural heritage. Our teams are uncovering more than 10,000 artifacts per year. Our storage units are growing rich with wonderful finds – from the minute (a unique leaf-shaped mother-of-pearl pendant found in a burial site dating to between 4300 and 3500 BCE) to the monumental (2.5m-tall statues of broad-shouldered kings excavated at Dadan dated to between the 5th and 3rd centuries BCE).

We are pursuing several projects to ensure the safe preservation of the treasures in our custody. As ambitious as we are to show the world our archaeological discoveries, this is also a time to be meticulous. We are careful with our riches to ensure that they can continue to be researched and enjoyed by future generations.

To begin, we are setting up a CMS (Collections Management System) database compatible with international standards to record and organize our data. We are increasing our storage capacity by building a facility at AlUla to the latest specifications and with capacity for more than 5,000 cases, and within three years we will have a new Collections Storage and Conservation Facility, developed for our art and heritage collections with state-of-the-art labs. We are issuing a Collections Handbook to ensure that all procedures for dealing with artifacts and artworks are controlled. And we are working to improve the quality of preservation and restoration of collections to ensure that they are not damaged in the future, especially during transportation to participate in exhibitions, regionally and globally, and at museums as well.

Working closely with our partners at the French Agency for the Development of AlUla (Afalula), we aspire to the match the excellence identified through internationally recognized institutions such as the British Museum in London, the Louvre in Paris, and the Getty in Los Angeles. As an organization, our aim is to work with the best cultural institutions and businesses, large or small, around the world to place RCU and the Kingdom of Saudi Arabia at the forefront of the community.

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A Dadanite inscription. Zunkir, (CC BY-SA 4.0), Wikimedia Commons

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Dadanite bas relief of a lion. Sanctuaire de Dadan (al-Khuraybah), al-‘Ula. Daté des Ve-Ier siècles av. J.-C. Sur bloc de grès rouge. Présenté à l’Institut du Monde Arabe de Paris pour l’exposition sur Al-‘Ula, prêt du Musée du département d’archéologie de Riyad, université du roi Saud. Zunkir, (CC BY-SA 4.0), Wikimedia Commons

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Community involvement is essential. We are encouraging members of the AlUla community who possess artifacts to donate them to our museums. We recognize the invaluable contribution of our local community in developing our collections. Community engagement is an essential part of preservation. Residents will be our eyes and ears on the ground, providing valuable insights and information. But it must be a two-way relationship. Therefore we are training AlUla residents to be partners in our project. The RCU’s Hammayah program in its first phase trained 2,500 young people from AlUla for a variety of careers, archaeology among them.

In this way, they can follow in the footsteps of Dr Abdullah Nasif. A native of AlUla, beginning in the 1970s he was the first scholar to conduct a thorough study of the AlUla qanāts, irrigation systems that harnessed the power of gravity. Dr Nasif served as a professor of archaeology at King Saud University in Riyadh. He paved the way for future generations of Saudi archaeologists, such as me, and was instrumental in establishing the legacy that we are now working to both preserve and extend.

My own work in AlUla dates to 2005, with my first excavation as a student at Dadan.  Over 15 years later I am still making new archaeological discoveries at Dadan. The Dadanites and Lihyanites, two related peoples, fascinate me. It is a privilege to bring their wonders to wider attention.

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Dr Abdulrahman Alsuhaibani (middle), who is in charge of collections for the Royal Commission for AlUla, is shown at the Dadan archaeological site in northern Saudi Arabia. It was at Dadan that Dr. Alsuhaibani began his career as an archaeologist and developed his passion for preserving the region’s treasures. Royal Commission for AlUla

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The old town of AlUla. Pteropus conspicillatus, CC BY-SA 3.0, Wikimedia Commons

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The Lion Tomb site at AlUla. juhotski, (CC BY-SA 3.0), Wikimedia Commons

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Qasr al Farid, tomb in the archaeological site Mada’in Saleh, AlUla. Richard.hargas, (CC BY-SA 4.0), Wikimedia Commons

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Aerial view of AlUla. Sammy Six, (CC BY 2.0), Wikimedia Commons

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And as for the question of whether Dhu Ghabbat was ‘the god of the forest’ or ‘the absentee’, I lean toward the latter view. In my opinion, he might well have been a lunar deity like Almakah, the moon god of the Sabaeans. When you think about it, the moon is often an absentee – a mysterious presence high above that gives rhythm to daily life as it waxes and wanes. Perhaps that is how it seemed to the Lihyanites. This is among the many stories we look forward to describing in more detail in years to come as we excavate, preserve and display the riches of AlUla as our gift to the world.

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See more about AlUla.

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Cover Image, Top Left: Aerial view of Al’ Ula, by Sammy Six, (CC BY 2.0), Wikimedia Commons

Image, Second From Top, Right: This larger-than-life statue, excavated at the archaeological site of Dadan in north-west Saudi Arabia, has been dated to between the 5th and 3rd centuries BCE. It depicts a broad-shouldered man, possibly a king of that era. The statue featured in the exhibition AlUla: Wonder of Arabia in Paris in 2019-20. Royal Commission for AlUla

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The Endless Conquest of Yucatán

Freelance writer, researcher and photographer, Georges Fery (georgefery.com) addresses topics from history, culture, and beliefs to daily living of ancient and today’s indigenous societies of Mesoamerica and South America. His articles are published online at travelthruhistory.com, ancient-origins.net and popular-archaeology.com, and in the quarterly magazine Ancient American (ancientamerican.com). In the U.K. his articles are found in mexicolore.co.uk.

The author is a fellow of the Institute of Maya Studies instituteofmayastudies.org, Miami, FL and The Royal Geographical Society, London, U.K. (rgs.org). He is a member in good standing with the Maya Exploration Center, Austin, TX (mayaexploration.org) the Archaeological Institute of America, Boston, MA (archaeological.org), NFAA-Non Fiction Authors Association (nonfictionauthrosassociation.com) and the National Museum of the American Indian, Washington, DC. (americanindian.si.edu).

The subjugation of the Aztecs by the Spanish conquistador or conqueror, Hernan Cortez, took twenty-one years with the support of thousands of Tlaxcala and Otomi Indian allies. The unrelenting conquest of Mexico’s Yucatán peninsula, however, spanned 125 of the 374 years history of a long and adversarial coexistence. In defiance of defeat upon defeat on the battlefield, the native Maya-Yucatec fiercely resisted their foreign foe. The peninsula at that time was heavily populated, with cities of three thousand people and more, five or fewer miles from one another, interspaced with hamlets. Among numerous clashes, the fall of Aké (Ak’e’) stands out, for it was the first decisive armed confrontation between the Spanish and the indigenous people of the Yucatán. Aké, however, was only the beginning of a struggle that would only wane on the doorsteps of the twentieth century.

The First Incursions

The first entrada or incursion, by the Spanish Francisco de Montejo (the Elder), was from the east of the peninsula, between 1527 and 1529. It was followed by a second incursion from the west, headed by his son, also known as Francisco de Montejo (the Younger), from 1529 to 1535. It all started on December 8, 1526, when Spain’s Council of the Indies granted Montejo the Elder the capitulación, or patent, for the conquest of the “Islands of Cozumel and Yucatán” with the title and office of adelantado or governor and captain general. At that time, this unexplored part of Mexico was thought to be two islands. The patent was the legal foundation of the Spanish Crown policies for political, religious, and mercantile aspects of its conquered overseas possessions. Montejo sold his properties and got into debt to obtain the royal patent to finance his expeditions, an investment he expected, like all conquistadores or conquerors, to recover from captured lands. For his first incursion, he selected as his second in command, Alonso Dávila, he knew from past battles in the Indies who was wise in council. In mid-June 1527, with about four hundred men plus the ships’ crews, Montejo stepped on board the armed merchantman San Jerónimo and, accompanied by two caravels, sailed  down the Guadalquivir to the Atlantic, heading to Santo Domingo on the island of Hispaniola.

There he recruited more men and bought twenty-five more horses and a large stock of supplies. Other officers were Pedro de los Rios as lieutenant governor and Gonzalo Nieto, veteran of many battles and standard bearer of the army. Well trained officers and soldiers idle after the Reconquista, the ousting of the Moors from Spain, completed his forces, together with the Franciscan friar Juan Rodriguez de Caraveco, Montejo’s own chaplain, and surgeon Iñigo Lòpez of Seville. Among other officers was Roberto Alemán, a Fleming in charge of the light artillery, and his wife Talina, the only woman on the roster.

Montejo sailed west from Hispaniola leaving the brigantine La Gavarra to follow later with reinforcement and landed with three ships and four hundred men on the island of Cozumel off the eastern coast of the Yucatán in September of 1527. The Maya had already met the Spaniards Francisco Hernández de Córdoba in 1517, Juan de Grijalva in 1518, and Hernán Cortés in 1519. The cacique or chief, Naum Pat, greeted Montejo and his men amiably. The chief informed Montejo about the lay of the land on the continent, and the main chiefdoms he would encounter and with which he may have to contend. Toward the end of that month, Montejo sailed to the mainland and came ashore at or near the small village of Xel Há, which he called Salamanca de Xhelhá in honor of Salamanca, his birthplace, making it his main base on the coast. To quell a mutiny that had been brewing since leaving Santo Domingo, Montejo set fire to two of his ships, while the caravel Nicolasa sailed back to Santo Domingo. Thirty sailors from the burned ships who had participated in the frustrated mutiny elected to return. The Nicolasa captain was instructed to bring back supplies, horses, and men.

The remaining crews of the two burnt ships joined Montejo’s force. He then left a lieutenant in command of the outposts at Salamanca de Xhelhá, with forty men and Talina Alemán, and sent another twenty to set up camp at Polé, a few miles north on the Caribbean coast, to gather foodstuff from neighboring villages. Meanwhile, most of the natives, fearful of the newcomers, fled into the dense forest. On the way, the Spaniards had their first taste of a difficult land and the hostility of its people. The hot and humid climate was hard on the Spaniards, especially during clashes with Indian warriors. They adopted indigenous body protection for close combat, for Spanish armor was too hot and cumbersome. They used long thick tunics quilted with cotton, which they called escuipiles, to protect them to the knees. Footmen, crossbowmen and arquebusiers were likewise protected from head to toe, as were horses with quilted armor. The ferocious Spanish dogs of war were protected by their ferocity.

The notable characteristic of the Maya Early Classic period (250-550AD) was the emergence of independent states across much of the Yucatán peninsula. Sharer and Textler explain that “documentary evidence of the Early Classic era is sporadic in the north. No single major center dominated the political and economic arena of the period, but several important states developed with prominent chiefdoms such as Aké, Acanceh, Izamal and Oxtintok” (2006). The major chiefdoms on the peninsula were those of Cochuah and Ekab, while those yielding the most political power were the Tutul Xiu of Mani and the Nachi Cocom of Sotuta. Both political powerhouses played major roles during the conquest.

The Tutul Xiu promptly allied with the Spanish and kept their friendly disposition throughout the conquest, as a counterpoint no doubt, to their enduring antagonism with the hated Nachi Cocom. Most of the villages in Montejo’s report, such as Xaman Há, Mochis, and Belma, no longer exist. The latter may be identified with the settlement of El Meco, near Puerto Juárez today. From Belma, the little army proceeded to Cónil, in the province of Ekab where they were welcomed and rested for two months. As befits a military leader, Montejo did not let down his defiance of the locals, for he was wary of possible treachery. So, with his captains he organized his army’s stay at Cónil under a twenty-four-hour guard watch.

In the spring of 1528, the army left Cónil for the major town of Choaca or Chauac Há in the neighboring province of Chinkinchel. They traveled through an uninhabited area devoid of water for a week but were soon greeted by a crowd of Choaca people on the outskirts of their town. As Chamberlain explains the Choaca considered themselves “superior to other people  in culture and intelligence, for they were great traders” (1966:51). At first, the contact was respectful but ladened with mistrust, for the caciques or chiefs were warned of the Spaniards arrival. The leaders received the Europeans with gifts of food and shows of friendship. Unlike at Cónil, however, Montejo seems to have let his guard down and did not prepare for possible treachery. After a week, over a few nights, the inhabitants slowly moved their people and supplies out of the city. Montejo and Dávila eventually realized that the unusual silence  around them was ominous and understood what would be coming next.

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Deadly Aké –  ©georgefery.com

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At mid-morning of the fifth day of the second week, without warning and in complete silence, the warriors attacked shooting thick flights of arrows, using spear throwers (atlatl) to hurl javelins with fire-hardened spear tips, and hard wood clubs four to five feet in length studded with sharp obsidian flints. The Spanish officers quickly rallied their men and faced the onslaught. The Spaniards, making the most of superior weapons, military discipline, and an irresistible cavalry, together with their dogs of war, succeeded in checking the first onrush  of the Maya. After regrouping the men quartered in other parts of town, Montejo counter attacked. After the hardest kind of fighting, in which both sides showed intrepid determination, the Spaniards broke the Maya’s resistance, and dispersed them. The Europeans won a clean-cut victory in the first pitched battle of the conquest, however, they paid dearly for it, with ten or twelve of their small army killed or wounded. For the Choacas, however, it was a disaster with hundreds of lives lost, among which were ten village chiefs and other principals. After their defeat, the lords of the Chinkinchel province decided against further resistance and, the following day, they sued for peace.

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Merciless Encounter – (CC BY-SA 3.0)  ©wikipedia.org Public Domain

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After a two-week rest, the Spaniards left Choaca hampered by heat, a difficult terrain, and lack of water. They were unprepared for the absence of rivers or stream in northern Yucatán. They moved toward Aké, ten miles north of today’s town of Tizimin. The Choacas had warned Aké’s paramount chief that the Spaniards were coming to steal their food and their wives. Over a three-day trek, the cavalry, arquebusiers, foot soldiers and war dogs clashed with Aké’ warriors and remnants of Choaca fighters and their allies, who relentlessly fought to slow down the invaders. The Mayas were aware that they did not have the military expertise nor the weapons to overcome the enemy. Their plan of action, according to the Relación de Juan Farfán (1579), was to build a succession of half-moon-shaped palisades, called albarradas in Spanish, tied to tree trunks and bushes on each side of the trail leading to the town, to slow down the enemy. More than the Spanish weapons, however, the Maya were terrified of the horses and, worse still, of the fierce dogs of war.

The Spaniards entered Aké late on the fourth day. The Maya fought furiously all the way inside their city. Alonso Dávila, along with a handful of veteran officers and soldiers, was among the few Spaniards with experience in this type of warfare; he and Montejo led their men by example, at the head of the fight. Horsemen could not be used efficiently due to dense trees, a rocky ground, and bushes, but they did much damage. The merciless fight lasted all day with no relief until late afternoon, when the Maya retired for the night. At daylight the following day, the fight resumed with the same fierceness and rage, but military discipline, their swords and dogs of war again broke the Maya onslaught in mid-afternoon. According to Montejo’s notes recorded by the chronicler Cárdenas y Valencia (1937:15-16):

“…at Aké, the Indians appeared in large numbers banging drums made from the shell of large sea turtles with deer antlers used as drum sticks; they were blowing big conch-shells to rally warriors that, together with screams of rage from hundreds of throats magnified the deafening noise; they all had weapons they use in war such as bows and quivers of arrows, stone throwers, poles with their tips hardened by fire, lances with point of sharp flints, two-handed swords of very strong wood inset with obsidian blades, large conch-shells of the sea; naked except for the shameful parts which were covered with a cloth; daubed with earth of colors, they appeared as most ferocious devils; their nose and ear plugs were adorned with bones and stones of varied colors; but all this did not cause the conquistadors to flinch.”

Even though many Maya warriors were killed and wounded during the fight, many more came in to fill the gaps and kept fighting not allowing the Spaniards any respite. The casualties were important for the Spaniards, with twenty-three men dead or seriously wounded, and three horses killed or maimed, as were dogs. The casualties, however, were horrendous for the Maya, with over 1,200 dead warriors on the battlefield in the northwest part of the large plaza, including local village chiefs. Aké was the turning point of this first entrada or incursion, showing the Mayas the resolve and military prowess of a dangerous foe.

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It’s not over –  ©georgefery.com

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The emotional impact of the disaster was devastating to the locals. “This epic battle became by tradition one of the most renowned engagements in the long and bloody conquest of Yucatán” (Chamberlain, 1966). The overwhelming victory of Spanish arms at Aké brought immediate results over a wide territory. Not only did the surviving chastened lords of Aké hastened to pledge their allegiance, but as the Spaniards victory came to be known throughout the region, many headmen sent delegates to Montejo seeking peace and friendship. The battle, however, gave the Spaniards a taste of the implacable antagonism that would simmer long into the future. In that future, the spirit of Aké would be kept alive through ceaseless strife.

Montejo remained at Aké long enough to help his wounded soldiers and reap the rewards of his victory. He then moved on to Zizha, a large town about fourteen miles away, where he and his men were well received. Montejo looked for a broad inland stream to access the hinterland from the sea; there were none. In the process, the Spaniards were coldly received, as the paramount chief and his war leaders clearly showed their dislike of the unwelcome foreigners. By this time, Montejo had achieved about all he could with the men he had. He explored a large part of northeastern Yucatán and won the nominal allegiance of a large area. In line with the requerimientos or requirements under Spanish law, if a chief or his representatives gave fealty to a Spanish leader or his captains, the entire district over which he ruled was considered to have passed under Spanish dominion.

Montejo left Loché in mid-1528 with a depleted force and, after a three-week trek, returned to Salamanca de Xelhá on the Caribbean coast, to regroup and resupply. Cogolludo (1688) records that of the 125 men Montejo led on this first incursion, only about seventy-five returned relatively unscathed. The number of men according to Cogolludo and Fernández de Oviedo (1535), seems to be less than was previously recorded in Spanish archives. On arrival at Salamanca de Xhel Há, Montejo found his settlement in desperate straits. Of the forty or so Spaniards he had left there, only twenty-seven were alive, including Talina, while all of those stationed at Polé had been massacred. The entire original force now numbered less than a hundred able men. Thankfully, the support ship was back from Santo Domingo with men, horses, weapons, and supplies. Within a few weeks, Montejo boarded the Nicolasa and sailed south along the coast while Alonso Dávila followed him overland to join him at the Bay of Chetumal.

This first incursion of the Yucatán was followed by the second in late 1532 under the command of Francisco Montejo “the Younger”, who took up the task from his father to   conquer the interior of the peninsula, moving in from the north. From the beginning, his aim was to seize and establish a major Spanish settlement at Chichén Itzá that he would call Ciudad Real. The site was elected for important communities in its vicinity. At first, the Spaniards were welcomed, but within a few years, the Mayas’ hostility increased as the result of abuses by encomenderos, conquistadors who were granted land and people for their services to the crown, and the forced conversion to the Catholic faith. Growing antagonism between Europeans and natives came to a head with the killing of the Maya paramount chief Naabon Cupul during his failed attempt at killing Montejo the Younger. The latent antagonism turned to rage and reached the breaking point when the Maya laid siege to Ciudad Real. The Spaniards took refuge in the more readily defensible  pre-Columbian ruins nearby, a refuge that quickly became a trap. An attempt to break the encirclement cost the Spaniards dearly, with over 150 men killed or captured and sacrificed. While in the past indigenous clans often warred with each other, their failures in battling the foreign foe led to unlikely alliances and, in some cases, to de facto confederation. Unlike in central Mexico with the Aztecs, the peninsula of Yucatán was ruled by seventeen chiefdoms. Cogolludo’s record is again the reference to understand what happened to the besieged Spaniards at Chichén Itzá in 1532:

The situation was dire and getting worse. They had to move out or die in Ciudad Real.  The Indians, however, had a flaw in their fighting order as found at Aké and other encounters, they did not fight at night, why? Because the twelve Lords of the Night, in Xibalba the “place of fright” or underworld Hun Came (One Death) and Vucub Came (Seven Death) in particular, did not like to be disturbed and would not look kindly on the warriors. The Indians knew they could not defy two powerful foes at the same time. The Spaniards, aware of that precept, had to leave at night but they needed to keep the Indians believing that they still were in the compound at sunrise. So, they had a dog tied up with a rope linked to a bell, with food and water several feet away, out of reach. Through the night, the Indians heard the bell they associated with Christian rituals and the dog barking. In the dead of night, the Spaniards abandoned Ciudad Real and headed for the coast about forty miles away, their only salvation route. Early in the morning the Indians realized the ploy and small groups of warriors ran after the fugitives. Short but violent battles broke the indigenous scouts attempt at stopping the Europeans. Exhausted, Montejo with the remnants of his party, safely reached the port of Dzilam.

By 1535, but for the cities of Mérida and Campeche, the Spanish had been driven out of the Yucatán. In a twist of history, however, food became so scarce that the Yucatec warriors lifted their siege of the remaining towns held by the Spaniards because, it is said, flying ants signaled the corn planting season, so they hastened to their corn fields. Ten years later, the 1542-1545 re-conquest of the east and interior of the peninsula kept the Spanish fighting again to pacify the land, to no avail.

Relentless Conflict

The Great Maya Revolt of 1546-1547 was started by a Cupul priest inspired by ancestral divinities led by the exalted priest Chilam Anbal. He set the date for the Great Uprising on the full moon of the night 8-9 November 1546, corresponding to 5-Cimi (death) and 19-Xul (end), in the Maya calendar. Chamberlain reports that “at the appointed time the Mayas of the eastern provinces rose in sudden and overwhelming fury. The carnage and unspeakable cruelty knew no bounds and killed Spaniards of all ages in large numbers together with over 600 naborias, Maya converts to Christianity. The heads, hands and feet of Spaniards were cut and sent throughout the land to incite others to greater fury and ruthless carnage” (1947). Few cities such as Valladolid were barely able to resist the onslaught, but most were on the brink of collapse when Montejo (the Younger), and his captains from Mérida and Campeche, regained control of the provinces that were emptied of Spaniards and mestizos, albeit through years of conflict interspaced with periods of precarious peace. The burden of occupation was far worse for the Maya, however, since they had to endure untold hardships from their new masters, who were dedicated to bend them to a new faith and way of life. Inter-polity warfare before the arrival of the Europeans was endemic and of a brutal nature, however, the natives found common grounds in the face of a new and deadly foe.

In 1567, another Maya prophet, the Chilam Cuoh, preached the supremacy of the ancient ways and prophesied a war of religion around the Spanish settlement of Bacalar (in today’s Quintana Roo). As armed resistance intensified, the Spaniards requested the provincial in Mérida for help in quelling Cuoh’s rebellion. The Chilam was captured in 1569 and sent under armed guard to bishop Fray Francisco de Toral in Mérida, for exemplary punishment. It would take another nineteen years of brutal and bloody conflicts for the Yucatecs to be somewhat pacified. Hostility and defiance at all times simmered close to the surface. But as Farris summarizes, “the conquest may have taken longer were it not for three separate epidemics that took a heavy toll on the Yucatecs, causing the population to fall by half and weakening traditional social structures” (1984). Nonetheless, Chamberlain further notes that “Maya culture, in common with that of other advanced peoples of New Spain, Colombia and Peru, was too ancient, too deeply grounded and too tenaciously conservative to be easily swept to one side” (1947). In Spanish colonial times, the Yucatán and most of New Spain, was set under a legal caste scheme where peninsulares (those born in Spain), were at the top of the social order. Next were the criollos, born in the colonies but of Spanish lineage. At the next level were the mestizos, or creoles of European and indigenous descent; followed by the descendants of the natives who had collaborated with the Spaniards during the conquest. At the bottom of the social system were the “others”, the indios.

Through history, the Maya showed tenacious resistance to Toltec and Spanish invaders. They overcame the hardships of the smallpox epidemic of 1514. Then there was the uprising of Bacalar 1639-1641, followed by the one of 1668-1671 and the rebellion of Jacinto Canek in 1761. The Maya showed no less tenacity during the Caste War of Yucatán (1847-1901), that bloodied the peninsula for 54 years. Central to this unremitting antagonism was the appropriation of socio-economic and political control by the Spaniards and mestizos of Indian and European descent, and their efforts at spiritual domination through conversion.

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The Caste War of Yucatan –  ©georgefery.com

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The Spaniards were helped in their quest for domination by successive epidemics of infectious diseases. The vector by which they were transmitted was not understood by European science at the time, for germ theory did not begin to take hold until 1854. Local resistance flared up time and again, until it was somewhat tamed after the brutal fifty-four years Caste War of Yucatán (1847-1901). Countless lives were lost on all sides before the Cruzob movement was crushed by the Mexican General Ignacio Bravo, that ended the Caste War on May 5, 1901. General Bravo, on instructions from the government in Mexico City, implemented reforms that stamped out the root causes of Maya rebellion.

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We shall not kneel. ©georgefery.com

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The history of wars and insurrections in the Yucatán make plain that the indigenous population at large, after three centuries of conflict and hardship, still regarded Spanish and creoles alike, as foreign domination. As Farris’ underline “The Caste War has received its name precisely because it was not a simple peasant rebellion seeking to redress grievances, one that called merely for “bread and land” for The colonial Maya could not escape the reality, which the caste barrier enforced and preserved, of belonging to a group distinct from the unassimilated overlords(2). At the core of this unremitting antagonism was the appropriation of socio-economic and political control by the Spaniards and their efforts at spiritual domination through conversion.

Forced evangelization was unrealistic for the Spaniards had limited resources. Fifty years after the first entrada, there were still not enough evangelists for such a large and diverse population, speaking hundreds of languages in towns and villages, spread out from the dry deserts and canyons of the north to the tropical jungles of the south. Hope for peaceful coexistence lingered among the Maya, but their hopes did not have the same meaning as those of the foreigners, for it was grounded in their ancient religion, their customs and a spirit that did not die with the fierce defenders of their belief, their identity, and their freedom.

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Image, Top Right: Statue of a Spanish conquistador. ©krasnyniejasny.com

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Bibliography/References:

Bernardino de Sahagun, 1905 – Historia General de las Cosas de Nueva España.

Carballo, David, M., 2020 – Collision of Worlds

Chamberlain Robert S., 1966 – The conquest and Colonization of Yucatán,

1517-1550

Diego López de Cogolludo (1610), 2006 – Historia de Yucatán

Fray Diego de Landa, 1959 – Relacion de las Cosas de Yucatán

Reed, Nelson, A., 2001 – The Caste War of Yucatán

The Roman Catacombs: The Labyrinthine City of the Dead

1.  You and Camille wrote a brilliant, wide-ranging book, BELOW ROME: THE STORY OF THE CATACOMBS.  You’ve both been to Italy around 100 times.  Are the Roman catacombs on your top ten list?

Rome has been playing host to the world now for nearly 3,000 years. In antiquity, eager visitors from Syria, Egypt, Persia, Mesopotamia, Greece, Libya, Ilyria, the Jewish diaspora and elsewhere in the Mediterranean basin trekked the plethora of roads leading to Rome to see and marvel at the Eternal City’s fabled sights and sites. Today they come from the Americas, from all over Europe, from Scandinavia, from the Baltics, from Asia and Australia and lesser known points of the globe to behold, wide-eyed, the mighty Colosseum, the Forum, the Pantheon, the Spanish Steps, the piazzas, the fountains, the wonders of the Vatican, and whatever else there is on their top-ten list.

But beneath all this unexampled splendor of Rome there sprawls the dark, dank, eerie, labyrinthine, city of the dead    the catacombs.  These are a story apart, a sui generis, terra sacra, which are not merely on any Roman top-ten list, but which constitute a must-see list solely of their own.

2.  Is a hike on the Via Appia the best way to reach the Catacombs? What will one experience along the way?

The catacombs of the Jews and early Christians of Rome were burial grounds of course and, ipso facto, had to abide by the old Extra Muros law which ordered that all burials and entombments had to take place “outside the walls” of the city.

Thus pagans, Jews, and Christians alike placed their cemeteries or mausolea along the sides of the many highways leading out of Rome, such roads as the Via Cassia, the Via Flaminia, the Via Salaria, the Via Latina, the Via Tiburtina and so on.

Two of the most important Christian subterranean cemeteries    the Catacombs of St. Callistus and the Catacomb of St. Sebastian    together with two of the Jewish grounds, are to be found along the fourth century B.C.Via Appia.

A hike on the Appian Road is a never to be forgotten experience. Whether drenched in the soft golden sun of morning or suffused with the ethereal pink light of evening, the old road that leads south from Rome offers a peaceful alternative to the urban din and commotion endlessly taking place within the towering Aurelian Walls.

While the pulsating Eternal City with its countless charms never fails to cast its spell on all visitors, there comes a point in every Roman sojourn when one aches for a brief interlude of monastic quiet and stillness, for the sweet music of silence.

Camille and I learned long ago to satisfy that intermittent urge for a spell of tranquility by taking a long leisurely walk out along the side of that legendary road    its original paving stones still in place in some stretches    that melancholy yet lovely thoroughfare flanked by pagan tombs with their Latin epitaphs, by fragments of statues and columns, by fields of wildflowers, by graceful umbrella pines and stately cypresses, that scenic highway to Capua and beyond.  Can there be any setting quite so beautiful and romantic as the lines of the Campagna Romana with its gentle inclination of its plains stretching out toward the soft contours of the purple Alban Hills?  The scenery delights the eye, the history intrigues the mind, the antiquity stirs the soul, the stillness evokes reverie.

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Appian Way, near Casal Rotondo. Livioandronico2013, (CC BY-SA 4.0), Wikimedia Commons

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Twenty-three centuries have walked their way to Rome along these very stones,  The vaunted Roman legions would march through here on the way back from yet another triumph in the East. In June of 1944 American troops trod this storied road on their way to liberate Rome.

3.  What does the word “catacomb” mean?  Can you tell us about the catacombs?

The term “catacomb” derives from the Greek words Kata (down) and kymbas (in the hollows), a very appropriate way of expressing how the Roman Jews and early Christians dug “down” to  “hollow” out the subsoil of the countryside beyond the city walls, to provide extensive burial space for their deceased.

A family crypt (cubiculum).

The Christians of first century Rome buried their dead in public graveyards among the bodies of those few pagans who practiced inhumation, instead of the more common custom of cremation. At some point in the second century, however, the city’s Christians, many of whom were converts from Judaism, adopted the Jewish practice of subterranean tunneling for cemeterial purposes. Among all the monuments of the ancient world, the catacombs of Rome are, along with the southern town of Pompeii, the only ones which have survived the vicissitudes of time.  Pompeii, buried in A.D. 79 by an eruption of the volcano Mount Vesuvius, reveals to us the public and private life of the pagan populace of the Roman Empire. The catacombs tell us a great deal of the life and times and customs of the early Christians. All these sites have retained their fascination and attraction for tourists and pilgrims, for scholars and especially archaeologists.

On many tombs in these underground cemeteries we see carved, etched, or painted some of the Christian primitive prayers and symbols, their love of family and fellow believers, their hope for eternal joy, the doctrines that inspired them. We see evidence of the new, rapidly spreading religion for which they riskedand often willingly sacrificed—their lives.

A typical catacomb gallery or tunnel.

In all, there were some sixty or more burial grounds developed on the outskirts of Rome. These were of varying size and capacity, some containing a few hundred bodies, others thousands, and one with as many as 90,000. Many of the catacombs had several levels to them.

The extent of this colossal network of tunnels by Rome’s early disciples of Christ is enormous and in many ways it rendered possible the existence, survival, and propagation of Christianity.  In the past, some archaeologists thought that if the tunnels—more commonly called gallerieswere to be placed end to end in a straight continuous line, they would stretch longer than the boot-shaped peninsula of Italy itself, that is to say about 750 miles. Modern researchers think that the total length of these galleries is more likely about half that.

4.  The Jews have lived a long time in Rome and were the first to construct catacombs there. You mentioned how Julius Caesar recognized Judaism and that in Augustus’ reign eleven synagogues flourished. You mentioned that in Paul’s letter to the Romans, “Paul greets twenty four Jews, eighteen with Greek names, four with names in Latin, two in Hebrew.”  Is it known how and when the Jews first arrived?

The Jewish community in Rome today is known to be the oldest such community in Europe.  Thanks to the historian Josephus, we know that in 161 B.C. Judah Maccabee, the heroic Jewish warrior-statesman, sent a delegation to the Senate there in the hope of negotiating an alliance with Rome. It is thought that some of the diplomats stayed on and from them a small Jewish population took root on the banks of the Tiber. 

An epitaph, in Greek, from a Jewish catacomb.

The following two decades must have seen another influx of Jewish migrants  – probably from Alexandria    for by 139 B.C. they were causing quite a stir.  Valerius Maximus, one of the least known classical Roman writers, tells of a general expulsion of the Jews in that year. The praetor Hispanus issued a decree banning them from Rome and from all of Italy, charging them with “aggressive proselytizing,” thereby undermining public worship of the pagan dieties.  Apparently the ban by Hispanus was of short duration, for by the turn of the century Jews constituted ten percent of the city’s teeming population.  By now, there were immigrants from the major Jewish centers of Asia Minor, the Land of Israel, Syria, Libya, Egypt and Greece.

In Jewish catacombs of that period, there are gravestones attesting to this diaspora. One mentions a Jew from Catania in Sicily, which was part of the Hellenization of southern Italy, or Magna Graecia. Another inscription honors a Jew from Numidia. A third mentions one from Rhodes.

Conditions improved greatly for Rome’s Jews when Julius Caesar came to power. He granted official recognition to Judaism as a legal religion, a policy followed by his successor, Caesar Augustus. So close did the Jews hold Caesar in their hearts that when he fell to the knives of Brutus and his co-conspirators they mourned his death in their week-long ancient rite of shivah. 

5.  So the Egyptians, Jews, and Christians wanted the body intact? But the Greeks and Romans cremated the body, right?  I recall, for example, that you explained the word “cemetery,” which has Greek roots.

The Greek word coemeterion—“sleeping place”—implies that such land is designated as a burial gravesite and originally applied to the Roman catacombs. The word “catacomb” came into usage in the early Middle Ages as the generic term for all below ground graveyards. Up until then the Christians and the Jews referred to them as cemeteria subterranea.  One does not need much knowledge of Latin to translate that phrase.

As far as the Christians were concerned, trusting in their religion’s promise of a “resurrection,” the deceased were not finished with life but merely “asleep” and waiting peacefully to be transferred to an eternal destination, one filled with joy.

6.  How do you think the Egyptian afterlife (or others if you wish) differed from the Christian afterlife? The worship of Isis loomed large in Rome as Christianity was growing as well.

In Greek mythology the spirits of the dead would cross over the River Styx into the lower world called Hades. There the departed were doomed to an eternity of gloom and horror and dread, with zero prospect of ever escaping. One could only hope that upon dying, he or she would be deemed worthy of admission into an area of the lower world called the Eylisian Fields, a kind of paradise-like final resting place reserved for the heroic and the pure. The Romans’ prospects for an afterlife final resting place, in many ways corresponded to all this.

The ancient Eyptians’ view of death was that an afterlife most assuredly awaited, a rather pleasant one. Like the Christians, they were convinced of immortality and that death was not the cessation of life but rather a temporary phase. Thus the custom of mummification evolved which would preserve the body so that the soul could be soon re-infused into it upon reaching the other world.

Some of the entombment practices could remind one of the early Christian traditions. The bereaved Egyptian family would place, outside the burial chamber, household equipment and daily necessities of food and drink in the new life.

Inscriptions including traditional prayers and invocations were carved on the exterior in order to comfort, encourage, and assist the departed en route to the hereafter. Here again is additional similarity to Christian entombment rites. In place of the Egyptian provisions of food and drink, the Christian bereaved families would hold immediately after the funeral and entombment, on site in the catacombs, a light meal called a refrigerium to commemorate their loved one’s life.  Today’s custom of a repast derives from that tradition.

Soon after the crypt was sealed, an epitaph would be etched into or painted on it and sometimes a brief prayer or even an invoking of the intercession of the martyrs and saints, especially Peter and Paul.

7.  Do you see some common ground between Christianity and religion in ancient Egypt?

If one chose to, he or she could find some common characteristics between early Christianity and the cult of Isis.

Although in the Pauline view of Christianity, God was a male and Isis was a female, both religions worshiped a redeemer, a savior divinity. Isis was a savior goddess. Jesus was the Christian savior.  Another conspicuous similarity between the two faiths is that both offered a one-on-one relationship with a deity, regardless of the background or status of the devotee. In both cults, penitents sought the cleansing of the guilt of their sins.

Both religious were particularly popular with the lower classes. Both offered magnificently solemn rituals that the believers could participate in. There may have been Isiac influence also on Christian iconography. For example, in art, Isis was frequently portrayed in a maternal pose, wearing a crown and holding lovingly in her arms her divine child, Horus.  The Virgin Mary, haloed, is widely presented in catacomb frescoes holding her divine child Jesus.

The Egyptian religions erected imposing temples to their gods. The Egyptian cults were banished by Tiberius but publicly welcomed back to the Roman world by Caligula. And the Temple of Isis in Rome which was destroyed by fire in A.D. 80 was rebuilt by order of Domitian with a luxury and splendor still testified to in our day by two obelisks that once flanked the temple entrance and now serve as centerpieces for Roman piazzas, one in the square fronting the Pantheon, the other just a short distance away in Piazza Minerva.

As for the Christians, architecturally speaking, they had to wait for the liberating Edict of Milan by Constantine to erect such imposing temples as St. Peter’s Basilica in the Vatican, St. Paul’s Outside the Walls, and great Romanesque churches.

Of course, after all this, it must be said that there were many extreme dissimilarities between the two religions, as well. For example, the Isian religion, in most un-Christian fashion, was one of Mystery initiation. In the mid-second century A.D. the African barrister Lucivs Apuleius, himself an initiate of the Mysteries of Isis, wrote The Golden Ass, an entertaining allegorical tale of one man’s conversion from materialistic desire symbolized by his metamorphosis into an ass and accompanying bawdy adventures to the state of pure service of the sublime Goddess. The simple sacrament of Baptism admitted an aspirant into the Christian faith.

8.  Can you tell us about Jesus’ burial in the tomb at Golgotha? And how does this connect to the practice of burial in Roman catacombs?

According to all four canonical gospel accounts, Jesus was placed in a tomb by a councilor of the Sanhedrin named Joseph of Arimathea before the eve of the sabbath. Jewish tradition forbade burial within the walls of a city, so the tomb must have been just outside one of the gates of Jerusalem, likely near to the site of the crucifixion, i.e. the hill called Calvary (from the Latin word calva, “baldhead” or “skull,” and also referred to as the dreaded and ugly Golgotha, from the Aramaic word for “skull”).

When Jesus finally expired after three hours of agony on the cross, Joseph, a devoted disciple of Jesus, a fact he kept secret out of fear of the Jewish authorities, went to the office of Pontius Pilate, the governor of the Roman province of Judaea, and sought permission to remove the body. Permission was granted.

With the help of a certain Nicodemus, the body was taken down and placed in a tomb cut in the cave rock. (All we know about Nicodemus on a personal level is from the Gospel of John (3:1) where he is described as a Pharisee.)  Before placing the body on a limestone shelf or burial bed that was hewn from the wall of the tomb, the two volunteers wrapped it in linen cloth. John tells us that they “wrapped the body with spices in strips of linen”.  In accordance with Jewish burial customs, spices were always applied to ward off odors and to pay homage to the deceased.  Matthew says that after this, Joseph “rolled a huge stone in front of the entrance and went away.”

In their burial procedures down in the catacombs the early Christians emulated the entombment of Jesus in several ways. To receive the body they would carve out a niche (in Latin, loculus) in the wall of a gallery and after applying spices to the body they would clothe it with linen and lay it to rest.The aperture of the loculus would then be closed with brick, terra cotta tiles, or–if a family could afford it–a slab of polished marble.Whatever material was used was sealed air-tight by an outline of mortar, much the same way that putty is used to keep a window pane in place. So completely were the loculi sealed that there was never an offensive odor to contend with in the galleries.Small objects such as coins, bits of colored porcelain, or pieces of glass were at times pushed into the fresh mortar to serve as a means of identification.

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A high-end example of loculi: Valleys of Jehoshaphat and Hinnom [Jerusalem]. Loculi in Absalom’s pillar. Public Domain, Wikimedia Commons

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9.  What are some of the high points in the Christian story as to how Christianity spread from Judea?

Some of the early Christians of Rome had been among the soldiers of the cohort, commanded by a certain Cornelius, stationed in Palestine where they had heard the doctrines of the new faith from the lips of the apostles themselves and, excited by what they learned, asked to be baptized. Also, a delegation of Roman Jews had been at the time on a pilgrimage to the Great Temple in Jerusalem around the time of the first Pentecost, when the apostles took to the streets and squares and by-ways to preach the Gospel. Liking what they heard, they too embraced the tenets of Christianity and soon embarked for Rome.

Upon their return to the imperial capital all these recent converts zealously proselytized among friends, neighbors, and kin. We surmise all this from Acts, Chapter 2:

”When the day of Pentecost had come, they were all together in one place…Now there were staying in Jerusalem Jews, devout men from every nation under Heaven…and there were even visitors from Rome, both Jews and proselytes”

Even Jews from Rome! The phrase seems to leap from the page with astonishment.

Thus a small but devout community of Christians took root in the Eternal City. At first, the Christians were all regarded by the civil authorities as a harmless sect professing a foreign malignant superstition.

10.  Can you characterize early Christians? You mentioned that even emperor Julian thought it was their kindness and love that helped Christianity spread.

One German historian, F. Uhlhorn claims that “before the coming of Christ the world was devoid of love”.  This statement may be an exaggeration but nevertheless it points out the powerful impact Christianity had on the world and the attraction it held right from the start for people of every walk of life, of every rank and economic status, of both genders, of every national origin. 

What struck the pagans most about the Christians in their midst was how they loved one another. How united they were, the support they extended to one another, how they shared their material goods with one another. The Roman authorities came to realize, too, by the second century that the appeal of Christianity was the conduct of its followers, how they were genuinely concerned for the welfare of not only their fellow believers, but also for complete strangers, for forgiveness, for the poor, the homeless, and the sick, for widows and orphans, for the sad and lonely, for the victims of cruelty and injustice, and especially for the dead. The philosophy of the Christian community seemed to be summed up in two words: Love and Charity.

Pagans, when they observed the customs and behavior of the Christians, were often heard to say, in astonishment: “Look how they love one another!” Christianity brought with it to Rome a new attitude, a new view as to what makes for a meaningful life, and that is: to do good for others. The Apostle James’ words on this subject were often quoted by priests in the early Church:

“My brothers and sisters, what good is it to profess faith without practicing it? Such faith has no power to save one, has it: If a brother or sister has nothing to wear and no food for the day, and you say to them;‘Good bye and good luck! Keep warm and eat well but do not meet their bodily needs, what good is that’. Such faith is thoroughly lifeless.”

James joined religion to action: service to God and to humanity.

Christians considered themselves as members of one family. This was so not only in Rome but throughout the cities, towns, and villages throughout the Empire. The faithful made it a point to get to know one another and call one another by their baptismal names. Every bishop felt obliged to get to know every member of his flock and determine the most needy among it. A fellow Christian passing through was welcome to join in a liturgical assembly.

The Emperor Julian (331-353) attributed the expansion of Christianity to all these kindnesses and especially the Church’s commitment to love and respect for the dead, ensuring a decent burial for all.

Indeed, Christians would go looking for bodies left unburried, especially in cities along the coast where victims of shipwrecks might be found scattered along the sands. The faithful, on such an occasion, would wash the body, dress it in fresh garments, then inter it nearby.

11. During various purges the Romans killed Christians. Roman authorities also made it possible for Christians to go free. There are many examples of saints, popes, and others (such as Apollonius) who chose to die rather than repudiate Christianity.

The historian Tacitus confirms that the first persecution – or purge    of the Christians was by the infamous emperor Nero, widely suspected of the fire of A.D. 64:

“In order to stifle the rumor that he had himself set Rome on fire, Nero falsely charged with the guilt and punished with the most fearful tortures the persons commonly called Christians … In their very deaths they were made the subject of sport, for they were covered with the hides of wild beasts and hounded to death by dogs, or nailed to crosses, or set fire to.”

Over the next two and a half-centuries the persecutions of the Christians waxed and waned with varying degrees of intensity and savagery. Some emperors took a tolerant view of them and their religious practices, while others, like Decius and Diocletian and Valerian, rounded them up for slaughter.

Trajan (98-117) is a good example of the more benign Roman rulers. We know for certain that by his time the Christian religion had been firmly established in most of the provinces of the Roman Empire, even though Nero’s decree banning the practice of the cult, under penalty of death, was still on the books.

In the year 111 Pliny the Younger, serving as the provincial governor of Bithynia in Asia Minor, wrote to his friend and boss, the Emperor Trajan, to express alarm at the vast multitude of Christians in his territory:

“The contagion of the Christian superstition is no longer confined  to the cities. It has even invaded the villages and countryside and has seized upon people of every age, class, rank, and gender. Our temples are almost completely abandoned and the sacred rites honoring our gods utterly neglected.”

Well-bred and highly educated, Pliny was a true gentleman and surely anything but blood thirsty. He was simply concerned about the unrest of the pagan majority that this state of affairs was provoking, and looking for the emperor’s help in coming up with a peaceful and humane solution.

Trajan, a refined and erudite individual himself, wrote back that while he could not abnegate the laws still in effect that forbade the practice of Christianity, he too was most reluctant to crack down on its followers. So he toned down the law to eliminate some of its severity. He stated that anonymous charges against them must be completely disregarded, that if any one of them was caught taking part in Christian rituals he or she must be arrested but given three chances to acquit themselves by venerating the effigies of the pagan divinities and renouncing Christ. In so doing, the accused was to be set free. Above all, the emperor firmly stated, “Christiani non conquirendi sunt!” (There must be no round-ups of Christians!)

Despite the earnest efforts of the two leaders, however, many Christians were arrested and many, if not most, refused to pay homage to the deities of the Roman world and denounce their lord and consequently were put to death. St. Apollonius the Apologist was among those martyred.

So while each Christian arrested faced death, the alternative was so very easy; if he or she would only yield to the invitation and temptation to apostasy extended to them, they would then be released on their own recognizance.

12.  Were the catacombs sacred ground?  Did the Roman authorities respect it?  You mentioned the concept of “violatio sepulchri.”

The Christians looked upon the subterranean burial grounds as truly sacred ground—terra sacra—for a number of reasons; The human body remains sacred always, even in death, they believed. Furthermore, among the great numbers of Christians buried in the catacombsmany of them—in the thousands—were martyrs for the faith who, the belief was, were surely in heaven—that is, they were saints. Their bodies alone hallowed the site. And a great many of the early popes chose to be entombed there.

The Roman authorities respected greatly every burial site be it pagan, Jewish, Christian or other. Even during the most ferocious persecutions on the part of the state, the Christian cemeteries enjoyed the protection of a law called Violatio Sepulchri, which forbade the desecration of any graveyard, tomb, mausoleum, and such.

13.  Was the Cypress a symbol and tree of life in the catacombs?  What other symbols and objects were important. What about graffiti?

In classical antiquity the cypress, particularly among the Etruscans, was a symbol of mourning and in the modern era it remains the principal cemetery tree in both the Muslim world and Europe. In the classical tradition, the cypress was associated with death and the underworld because it failed to regenerate when cut back too severely.

Since it is evergreen, the Christian view it as a symbol of everlasting life. Furthermore, a true Christian, it is said, believes that life begins when he or she dies.

Other symbols in the catacombs include the Fish, for the five letters that make up the Greek word ictus served as the initials for this prayer: Jesus Christ Son of God, Savior.

Also the monogram of Christ composed of two Greek letters  – chi and rho – intertwined.

Two early Christian symbols – Alpha and Omega, and the anchor.

The alpha and omega, the first and last letters of the Greek alphabet signifying Christ as the beginning and end of all things.

The anchor, symbolizing the safe arrival of the soul at the harbor of eternity.

The phoenix, symbol of the Resurrection.

And lastly the dove and the olive branch, a symbol of the soul which flies in the peace of God..

As for graffiti, a custom evolved among the pilgrims to the catacombs in the early Middle Ages to etch in messages on the walls of the galleries to document their visit and perhaps a short prayer or invocation of a martyr’s intercession.

 

 

14.   Aside from burial, what were the other uses of the catacombs?

Contrary to a widespread notion, the Christian cemeteries were not secret hiding places. The civil authorities knew very well of all these sites. The idea that the Christians took refuge or even lived for long periods of time down in the catacombs is entirely without merit. The cold and dampness of these dark tunnels    even in summer    could not be tolerated for any extended time.

One additional use besides burial, though, was for family visits to the graves of their loved ones. Another was for liturgical celebrations. Masses were occasionally offered, especially on the memorial days of the martyrs.

When Pope Paul VI was the young monsignor Giovanni Montini in the 1930’s, he was spiritual advisor and chaplain to the Roman branch of FUCI (the Italian Federation of University Students), a group not looked upon kindly by the Mussolini regime and often set upon by Fascist thugs, sometimes necessitating meetings to be held in one or another catacomb site.

15.  Constantine defeated Maxentius  – and it’s total change. Can you explain the Edict of Milan and the changes that took place afterwards?

According to an interview he years later gave to the Church historian Eusebius, Constantine on the eve of battle in 312 with the forces of the Emperor Maxentius, and encamped on the far side of the Milvian Bridge, saw a shining cross in the sky encircled by the words: “In hoc signo vinces,” (In this sign thou shalt conquer). Not knowing what to make of it, he instructed his soldiers to paint crosses on their shields and helmets and to replace the eagle on the army’s standard with a cross. The following day he crushed Maxentius and his legions and afterwards credited the Christians’ God for his triumph.

Soon Constantine began to pave the way for the beleaguered Christianity to become the official state religion. Just when be became a Christian at heart is open to discussion but he must have supported the idea of a Christian state early in his reign, for in 313 he and Licinius, the emperor of the eastern portion of the Empire, met in the northern city of Milan and thence proclaimed the historic Edict of Milan affording the Christians complete freedom of worship.

This action was followed by more and more privileges and even grants of state property.  To Pope Miltiades he gave the Lateran tract of land in the southwest corner of Rome, just inside the Aurelian Walls. This property had belonged in the first century to the nobleman Plautus Lateranus, who was part of a conspiracy to assassinate Nero. The plot was uncovered, the conspirators arrested, and their estates confiscated. On this location, Constantine urged the Bishop of Rome to erect his personal church, i.e. his cathedral. Completed around 326, the cathedral was named for the Savior. Some centuries later it was renamed for the two St. Johns, the Baptist and the Evangelist, and ever since has been called the Basilica of St. John Laterano.  To this day it remains the cathedral of Rome.

Constantine also commissioned the building of a basilica over the grave of St. Peter in the Vatican meadows, which was also heretofore state property, and another over the grave of St. Paul, outside the walls on the Via Ostiense.

16. Can you mention the life and death of Saint Peter and Paul, Sebastian, Agnes and others that are of great importance? Where were they interred?

In the year 67 the apostle Peter, the first bishop of Rome, was crucified in the Circus, i.e. race course, of Nero across the Tiber. His remains were claimed by his followers and laid to rest in a cemetery adjacent to the stadium in an area called Ager Vaticanus—the Vatican Meadows. That same fateful day, tradition says, Paul was taken by a small execution squad to a spot along the road to the seaport of Ostia and decapitated. Another group of Christians saw to it that he received a proper burial in a nearby necropolis. The final resting place of both leaders of the Christian community were marked and became sites of daily veneration by the faithful. When Constantine came to power in 312 and issued his Edict of Milan the following year, he ordered a great basilica to be built over each grave.

The two apostles’ connection with the catacombs is due to stories that have been passed on down through the centuries. When word of the apostles’ death and burial reached the Eastern churches, a delegation of their members journeyed to Rome on a mission to exhume the saints’ relics and bring them back to the land where the two holy men had begun their evangelical work.

Hearing of the plan, the Roman Christians secretly transferred the bodies to the cemeterium ad catacumbas which would in later times be called the Catacomb of St. Sebastian.

There the precious bones lay for a year and seven months, causing the brethren to refer to the site as the Memoria Apostolorum. After this stretch of time the bodies were taken back to their original places of sepulture which once again became focal points of pilgrimage.

Sebastian was an officer in the Roman army with the prestigious rank, Tribune of the First Praetorian Cohert. With the persecution of Christians under Valerian raging in the mid third century, Sebastian courageously stood up to the tyrant and did everything he could to save Christians and to ease their sufferings. Daily he would smuggle food and clothing to the imprisoned and find places of refuge for those being sought by the authorities. He then became a convert.

When Valerian learned of all this he flew into a rage and had the humanitarian officer executed.  The martyred Sebastian was laid to rest in the subterranean cemetery ad catacumbas, which would soon be renamed for him.

Agnes was a lovely girl just twelve years old when she gave her life for the faith under the murderous regime of Diocletian in 304. Her martyrdom deeply moved the community of believers, and ecclesiastical writers across the centuries since have portrayed her as the symbol of youthful purity and the patron saint of young girls. She lies in eternal repose in the catacomb subsequently named for her, outside the walls along the Via Nomentana.

Cecilia was a pious teen-aged daughter of an affluent Christian family.  A devout Christian from childhood, the much beloved young woman was sentenced to death by the executioner’s axe. Roman law stipulated that if a condemned person were to survive three blows of the axe, he or she was to be set free. Cecilia, severely wounded, nonetheless came through the ordeal alive.  For several days she lingered, blood oozing from the deep neck wound. As she lay dying she would occasionally come out of her coma. In these few lucid moments she would softly sing hymns to Christ. (For this reason she came to be the patron saint of music.)  Upon her passing, Cecilia was placed in a crypt in the Catacombs of St. Callistus.

These are but five saints of a great number who are associated in some way with the catacombs.

17.  Can you tell us about the most famous catacombs, especially the one with the nine popes?

The most renowned of all the subterranean Christian cemeteries, in my view, would be the Catacombs of Saint Callistus for its cappella dei papi, chapel of the popes. In this small chamber down on the first level of graves were buried nine of the early popes: Pontianus, Anterus, Fabianus, Lucius, Stephen, SixtusII, Dionysius, Felix and Eutichianus.

Other prominently known burial grounds are the Catacomb of St. Sebastian on the ancient Appian Way; the Catacomb of St. Domitilla on the Via delle Sette Chiese; the Catacomb of St. Agnes on the Via Nomentana; and the Catacomb of Priscilla out on the old salt road, the Via Salaria.

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Catacomb(s) of Callixtus, The Crypt of the Popes. Dnalor 01, (CC BY-SA 3.0), Wikimedia Commons

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The loculus of Pontianus in the Chapel of the Popes.

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18.  You brought out the personality and spirit of the early popes, such as Damasus who loved poetry and put great effort into safeguarding the catacombs. Can you tell us about some of the early popes?

In the Catholic tradition, St. Peter was the first Bishop of Rome. The word pope came into use some time in the next century. It is the anglicized form of the Greek word papa or father. Early on every bishop throughout the Christian world was addressed by this affectionate term, but it was not long before it was reserved strictly for the Bishop of Rome. It is easy to see that the Greek form gives us our words papal and papacy.

Pope Linus succeeded Peter and began and completed his reign in the same ugly climate that caused the brutal end of his predecessor. He too was martyred.

Cletus succeeded Linus. During his pontificate he divided the city of Rome into twenty-five parishes.

Clement, the third successor of St. Peter and hence the fourth pope, is best known for his letter known as I Clement, the most important first century Christian Document outside the New Testament. It was treated by some in the ancient Church as if it were in fact part of the New Testament canon. Clement, we know too, lived a few blocks down from the newly built Flavian Amphitheater which the world prefers to call “The Colosseum”, and that he allowed his home to be used as a domus ecclesiae, house church. It still exists.

19.  So war, bandits. and disease caused the catacombs to be sealed off. Around when did that happen? Which catacombs remained opened? And which ones had to be rediscovered? Is the situation with the catacombs like Pompeii with more things waiting to be uncovered?

The peacetime of Christians and indeed of all inhabitants of Rome was shattered at the onset of the fifth century. In 408, Alaric and his West Goths laid siege to Rome and in 410 breached the walls and ravaged and plundered the city. This would be the first of many invasions to come.

Sometimes the rampagers even looted, desecrated, and damaged the catacombs across the following centuries.

The year 750 brought the unwelcome Aistulf and his Lombards. After sacking Rome, the invaders fanned out across the campagna seeking accesses to every underground cemetery to gain whatever they thought could be of any value, particularly the remains of martyrs. They carted away countless saintly relics for which there was a busy market across Christian Europe.  It seems that bishops, abbots, and pastors hoping to lend more prestige to their cathedrals, their monasteries, their churches by being able to claim that the moral remains of a martyr were reposing beneath their altars  – were the most eager customers.

These outrages left the catacombs in a state of devastation and now for the most part pilgrimages stopped and the catacombs fell into utter ruin and decay. The one one of these holy sites to remain known and occasionally visited during the long dreary Middle Ages was that of St. Sebastian. And in time this site too, was forsaken and forgotten.

In the autumn of 1578, however, something occurred just outside the ancient brick walls of Rome, along the Via Salaria, that precipitated a wave of excitement that washed over the Eternal City and ultimately paved the way for Christians ever after to examine, close up, their religious roots. It was at that time that workers digging for pozzolana in the fields of the lovely and serene Roman countryside were daily and accidentally coming upon entrances and light shafts  – for long centuries concealed from view    that led down to a subterranean cemetery of the earliest Christians. (This was later determined to be the Catacombs of St. Priscilla.)

Like Pompeii and Herculaneum, the Roman catacombs have troves of treasures waiting to be brought to light.

20.  In times past, it might have been easy to get lost down there in the catacombs, right?  It’s like any huge, dark winding space. I was there some years ago. I recall that you mentioned visits by St. Jerome (as a child), Goethe, Charles Dickens and others.

Some catacombs go as far as five levels deep into the subsoil. When all the burial space of the original corridor was used up, another would be excavated at a right angle to it, and when that was filled still another gallery was dug and then another and another and so on, resulting ultimately in a complex and confusing network of intersecting tunnels    a virtual labyrinth.

When all the available space on that first level was exhausted, the fossores, i.e. grave diggers, would break through the floor and bore a shaft down further into the soil and start a second level of tunnels beneath the original.  In some catacombs there are as many as five levels, reaching in all a depth of seventy feet or more below the surface.  Thus the farther down one goes, the newer the graves will be.

When the Jews and early Christians descended into one of these cemeteries for a funeral or a visit to the final resting place of a dear one, they needed the services of a guide who had an expert familiarity with the maze. It was indeed easy and most perilous to get lost in the jumble of passage ways. Even in our time, visitors to these depths are exhorted to “stay close to your guide”.

In Goethe’s time in Rome, 1788, of course there was still no electric lighting. Visitors had to trudge along the solemn subterranean passages accompanied by a well-versed guide, all holding burning candles to illuminate their way. The German poet and dramatist had this to say about his experience: “My visit to the catacomb, however, was not much of a success. I had hardly taken a step into that airless and foreboding place before I began to feel uncomfortable and insecure, and I immediately returned to the light of day and the fresh air and waited, in that unknown and remote corner of the city, for the return of the others.”

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A Procession in the Catacomb of Callistus. Painting by Alberto Pisa. Public Domain, Wikimedia Commons

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Charles Dickens’ reaction was similar: “A giant friar with a wild bright eye, was our only guide down into this profound and dreadful place. The narrow ways and openings, hither and thither, coupled with the dead and heavy air, soon blotted out, in all of us, any recollection of the route by which we had come; and I could not help thinking, ‘Good Heaven, if in a sudden fit of madness, he should dash the torches out, or if he should be seized with a spell, what would become of us!’”

My family and I can readily relate to Dickens’ alarm at the awful possibilities. One evening in the summer of 1970, after public visiting hours, a guide at the Catacombs of St. Calisstus, Joseph Mascarenhas, a religious brother in the Salesian order which manages that cemetery and was by now a dear family friend, took us down deep into the third and fourth levels    only the first and second are accessible to the public. I was doing research as a Fulbright Scholar at the American Academy in Rome on the Greek and Latin epitaphs of the catacombs and Brother Joe wished to afford me the rare privilege of copying and translating those on the lower levels. Our only illumination was Brother Joe’s lantern. After our ascent to the surface I learned that my wife Camille and our little sons, Frank, Ronald, and John  – had been having the same thought as Dickens: “If anything happens to Brother Joe what will become of us?!”

21.  Can you tell us about those archeologists of the catacombs. Antonio Bosio and Giovanni Battista De Rossi?

An enormous debt of gratitude for the reemergence of the catacomb sites after their long hiatus in the Middle Ages is due to a young man with a keen intellect and an unquenchable curiosity, Antonio Bosio (1575-1629). Born on the island of Malta, he was early on sent to Rome to live with an uncle who happened to be that island nation’s ambassador to the Holy See. Scholarly by nature, he pursued studies in literature, philosophy, and law at the University of Rome.

His heart and thoughts, however, were elsewhere. He could not get his mind off the wonders of his Christian heritage waiting to be explored deep beneath the earth. At age 18 he gave up his studies to devote himself full-time to systematically probing the galleries of the newly rediscovered cemetery of St. Priscilla and to poring over tomes of early Christian literature and the Acts of the Martyrs in an effort to learn the locations of other catacombs on the outskirts of Rome in every direction.

He would set out for places indicated in these sources and scour the land for hidden entrance shafts. He kept voluminous notes on his findings, made sketches of the galleries, loculi and cubicula (small chambers), translated Latin and Greek epitaphs into Italian. His magnum opus, Roma Sotteranea, was published in 1632, three years after his passing. Bosio came to be called, “The Columbus of the Catacombs”.

Some two centuries later another genius comes along who was destined to be a second Bosio.  Giovanni Battista De Rossi, a twenty three-year-old Roman recently graduated from the university with a major in archaeology, had a particular interest in the subterranean cemeteries of the early Christians.

On a sultry summer afternoon of 1844, he and his kid brother Michele, aged ten, walking through a vineyard that lay between the Via Appia and the Via Ardeatina just outside the city walls, came upon a pile of fragments of polished marble neatly engraved with Latin words.  Giovanni asks the landowner for permission to gather the chunks and take them home.  Thinking the objects worthless, the owner readily concedes.

Back home, after weeks of jigsawing the pieces and their engraved words together, De Rossi excitedly concludes that they are from epitaphs of the catacomb name for St. Callistus, an early pope, the whereabouts of which had still been unknown since the Middle Ages but about which Giovanni had heard and read in his student days.

He devoted the rest of his life to bringing to light and restoring order to what is today considered the major and largest catacomb of them all, St. Callistus.

22.  Do you have any favorite movies that depict Roman catacombs or any Roman ruins?  Do you have a favorite quote from Christianity?

I am not aware of any Hollywood production that covers, in even the slightest way, the Roman catacombs. There may exist some television documentaries on them. Perhaps Channel EWTN, a Catholic outlet would be worth checking.

For a quote on Christianity, I have always favored one by Benjamin Franklin. While the word itself is not mentioned, the allusion is crystal clear:

“As to Jesus of Nazareth, I think the system of morals and his religion as he left them to us, is the best the world ever saw, or is likely to ever see.”

Ah Rome.  Eternal Rome.  How Camille and I never cease to wonder at the wonder of it all.

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Note: The fascinating and informative book,  Below Rome: The Story of the Catacombs, by Frank and Camille Korn is available at Amazon.

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About the interviewer

As a child, Richard Marranca was given books on history, myth and religion that ignited his interests. When he was seven, he went with his mom, grandmother and aunt to Italy and Switzerland – a trip that lasted a lifetime. During his doctoral studies at New York University, he spent a semester in Greece with a side project in Egypt. Around the midpoint of his career, he also was awarded a Fulbright to teach at LMU Munich (and for two years was president of NJ Fulbright chapter), as well as six NEH summer seminars, including Andean Worlds in Peru/Bolivia; Concord MA; and High Plains Indians of Nebraska.

For Richard, teaching and writing go together; he teaches a variety of humanities and English courses. His most recent publications include stories in Coneflower Café, The Raven’s Perch and Months to Years Magazine; interviews in Popular Archaeology and Minerva; and poetry in the Paterson Literary Review. His manuscript, Speaking of the Dead, has been accepted for publication by Blydyn Square Books in NJ.

The latest project: His wife Renah, daughter Hera and Richard create videos, the latest being Childe Hera’s World on YouTube; so far it’s mostly travel videos, but this year the highlight was Coronavirus, A Child’s View.

His story, Affirmative Action, published in Coneflower Review, was recently nominated for a Pushcart Prize.

Richard wishes to thank his wife Renah and Bridget Briant for their help with this interview.

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Rare Roman wooden figure uncovered by HS2 archaeologists in Buckinghamshire

An early Roman rare wooden carved figure has been discovered during work on the HS2 project. In July 2021, archaeologists from Infra Archaeology, working for HS2’s contractor Fusion JV, removed the well-preserved figure from a water-logged Roman ditch in a field in Twyford, Buckinghamshire.

As they were investigating at Three Bridge Mill, the team came across what they initially thought was a degraded piece of wood. As they continued to excavate it a humanlike, or anthropomorphic, figure was revealed. The figure, cut from a single piece of wood, stands at 67cm tall and is 18cm wide.

Initial assessment dates the wooden figure to the early Roman period, given the style of the carving and the tunic-like clothing. Shards of pottery dating from 43-70 AD were also discovered in the same ditch. Whilst archaeologists cannot be certain about what the carved figure was used for, there have been examples of wooden carved images being offered as gifts to the gods. It is possible that rather than being casually discarded in the ditch it was more deliberately placed there.

Given its predicted age and being carved from wood, what is most surprising is the incredible preservation of the artifact. The lack of oxygen in the water-logged clay fill of the ditch has helped prevent the wood from rotting, thus preserving it for centuries.

Speaking about the incredible discovery, Iain Williamson, Archaeologist for Fusion JV said:

“The amazing discovery of this wooden figure was totally unexpected, and the team did a great job of recovering it intact. The preservation of details carved into the wood such as the hair and tunic really start to bring the individual depicted to life. Not only is the survival of a wooden figure like this extremely rare for the Roman period in Britain, but it also raises new questions about this site: who does the wooden figure represent, what was it used for and why was it significant to the people living in this part of Buckinghamshire during the 1st century AD?” 

Whilst the figure is in good condition given its age, the arms below the elbows and feet have degraded. A surprising amount of detail remains visible in the carving with the figure’s hat or hairstyle clearly noticeable. The head is slightly rotated to the left, the tunic at the front seems to be gathered at the waist going down to above knee level, and the legs and shape of the calf muscles are well defined.  

The figure is currently being preserved by York Archaeology’s conservation team at their specialist laboratory where it will undergo examination and conservation. A small fragment from the figure, found broken off in the ditch, is being sent for radiocarbon dating to provide an accurate date for the wood, and stable isotope analysis is being undertaken, which may indicate where the wood originally came from.

Helen Wass, Head of Heritage at HS2 Ltd, said:

“Our unprecedented archaeology programme on Phase One of the HS2 project between London and Birmingham has provided us with a great wealth of new information about our past. In Buckinghamshire, our careful work has enabled us to build a much greater understanding of how the landscape was used by our ancestors, especially during the Roman period, and is brought to life further through incredible artefacts like this figure. We are committed to sharing our findings with communities and the public, to deepen our understanding of Britain’s history.”

The occurrence of carved, wooden figures in British prehistory and the Romano-British period is extremely rare.  In 2019 a wooden limb, thought to be a Roman votive offering, was found at the bottom of a well in Northampton. Examples of full Roman carved figures have been recovered in Dijon and Chamalières in France. A wooden carving, the ‘Dagenham Idol’, was recovered from the north bank of the Thames is 1922 and has been dated back to the Neolithic period and an early Iron Age carved figure was recovered from the banks of the River Teign, Kingsteignton in 1866.

Jim Williams, Senior Science Advisor for Historic England, said:

“This is a truly remarkable find which brings us face to face with our past. The quality of the carving is exquisite and the figure is all the more exciting because organic objects from this period rarely survive. This discovery helps us to imagine what other wooden, plant or animal-based art and sculpture may have been created at this time. Further analysis has the potential to reveal more detail, perhaps even providing clues about where it was made.”

This incredible rare find features in the new BBC Digging for Britain series, hosted by Professor Alice Roberts. The episode featuring the Roman wooden figure will air on BBC Two on Thursday 13th January at 8pm.

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Carved wooden figure recovered by HS2 archaeologists in Buckinghamshire. Courtesy HS2 Ltd

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Roman Carved Wooden Figure uncovered by HS2 archaeologists in Buckinghamshire undergoing conservation. Courtesy HS2 Ltd

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Article Source: HS2 Ltd news release

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Earliest human remains in eastern Africa dated to more than 230,000 years ago

UNIVERSITY OF CAMBRIDGE—The age of the oldest fossils in eastern Africa widely recognized as representing our species, Homo sapiens, has long been uncertain. Now, dating of a massive volcanic eruption in Ethiopia reveals they are much older than previously thought.

The remains – known as Omo I – were found in Ethiopia in the late 1960s, and scientists have been attempting to date them precisely ever since, by using the chemical fingerprints of volcanic ash layers found above and below the sediments in which the fossils were found.

An international team of scientists, led by the University of Cambridge, has reassessed the age of the Omo I remains – and Homo sapiens as a species. Earlier attempts to date the fossils suggested they were less than 200,000 years old, but the new research shows they must be older than a colossal volcanic eruption that took place 230,000 years ago. The results* are reported in the journal Nature.

The Omo I remains were found in the Omo Kibish Formation in southwestern Ethiopia, within the East African Rift valley. The region is an area of high volcanic activity, and a rich source of early human remains and artifacts such as stone tools. By dating the layers of volcanic ash above and below where archaeological and fossil materials are found, scientists identified Omo I as the earliest evidence of our species, Homo sapiens.

“Using these methods, the generally accepted age of the Omo fossils is under 200,000 years, but there’s been a lot of uncertainty around this date,” said Dr Céline Vidal from Cambridge’s Department of Geography, the paper’s lead author. “The fossils were found in a sequence, below a thick layer of volcanic ash that nobody had managed to date with radiometric techniques because the ash is too fine-grained.”

As part of a four-year project led by Professor Clive Oppenheimer, Vidal and her colleagues have been attempting to date all the major volcanic eruptions in the Ethiopian Rift around the time of the emergence of Homo sapiens, a period known as the late Middle Pleistocene.

The researchers collected pumice rock samples from the volcanic deposits and ground them down to sub-millimeter size. “Each eruption has its own fingerprint – its own evolutionary story below the surface, which is determined by the pathway the magma followed,” said Vidal. “Once you’ve crushed the rock, you free the minerals within, and then you can date them, and identify the chemical signature of the volcanic glass that holds the minerals together.”

The researchers carried out new geochemical analysis to link the fingerprint of the thick volcanic ash layer from the Kamoya Hominin Site (KHS ash) with an eruption of the Shala volcano, more than 400 kilometers away. The team then dated pumice samples from the volcano to 230,000 years ago. Since the Omo I fossils were found deeper than this particular ash layer, they must be more than 230,000 years old.

“First I found there was a geochemical match, but we didn’t have the age of the Shala eruption,” said Vidal. “I immediately sent the samples of the Shala volcano to our colleagues in Glasgow so they could measure the age of the rocks. When I received the results and found out that the oldest Homo sapiens from the region were older than previously assumed, I was really excited.”

“The Omo Kibish Formation is an extensive sedimentary deposit which has been barely accessed and investigated in the past,” said co-author and co-leader of the field investigation Professor Asfawossen Asrat from Addis Ababa University in Ethiopia, who is currently at BIUST in Botswana. “Our closer look into the stratigraphy of the Omo Kibish Formation, particularly the ash layers, allowed us to push the age of the oldest Homo sapiens in the region to at least 230,000 years.”

“Unlike other Middle Pleistocene fossils which are thought to belong to the early stages of the Homo sapiens lineage, Omo I possesses unequivocal modern human characteristics, such as a tall and globular cranial vault and a chin,” said co-author Dr Aurélien Mounier from the Musée de l’Homme in Paris. “The new date estimate, de facto, makes it the oldest unchallenged Homo sapiens in Africa.”

The researchers say that while this study shows a new minimum age for Homo sapiens in eastern Africa, it’s possible that new finds and new studies may extend the age of our species even further back in time.

“We can only date humanity based on the fossils that we have, so it’s impossible to say that this is the definitive age of our species,” said Vidal. “The study of human evolution is always in motion: boundaries and timelines change as our understanding improves. But these fossils show just how resilient humans are: that we survived, thrived and migrated in an area that was so prone to natural disasters.”

“It’s probably no coincidence that our earliest ancestors lived in such a geologically active rift valley – it collected rainfall in lakes, providing fresh water and attracted animals, and served as a natural migration corridor stretching thousands of kilometers,” said Oppenheimer. “The volcanoes provided fantastic materials to make stone tools and from time to time we had to develop our cognitive skills when large eruptions transformed the landscape.”

“Our forensic approach provides a new minimum age for Homo sapiens in eastern Africa, but the challenge still remains to provide a cap, a maximum age, for their emergence, which is widely believed to have taken place in this region,” said co-author Professor Christine Lane, head of the Cambridge Tephra Laboratory where much of the work was carried out. “It’s possible that new finds and new studies may extend the age of our species even further back in time.”

“There are many other ash layers we are trying to correlate with eruptions of the Ethiopian Rift and ash deposits from other sedimentary formations,” said Vidal. “In time, we hope to better constrain the age of other fossils in the region.”

The research was supported in part by the Leverhulme Trust, the Cambridge-Africa ALBORADA Research Fund and the Natural Environment Research Council. Céline Vidal is a Fellow of Fitzwilliam College, Cambridge.

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The Omo Kibish Formation in southwestern Ethiopia, within the East African Rift valley. The region is an area of high volcanic activity, and a rich source of early human remains and artifacts such as stone tools. Céline Vidal

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Researchers at the Omo Kibish Formation in southwestern Ethiopia, within the East African Rift valley. The region is an area of high volcanic activity, and a rich source of early human remains and artifacts such as stone tools. Céline Vidal

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Article Source: UNIVERSITY OF CAMBRIDGE news release

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HS2 archaeologists uncover vast Roman trading settlement in Northamptonshire

Archaeologists working for HS2 Ltd have uncovered one of the most significant archaeological sites on the project to date near a small village in South Northamptonshire. Over the past twelve months, a team of around 80 archaeologists from MOLA Headland Infrastructure have been excavating an Iron Age village which developed into a wealthy Roman trading town.

The presence of such a significant archaeological site in the area has been known since the 18th century, and initial survey and analysis by HS2 gave some indication of what could be discovered there. However, the scale and quality of the discoveries on site have surpassed expectations.

The original use of the site, known as Blackgrounds after the black soil found there, began in the Iron Age when it was a village formed of over 30 roundhouses, which have been uncovered alongside an Iron Age road. Evidence from the dig shows that the settlement expanded over time becoming more prosperous during the Roman period, with new stone buildings and new roads emerging.

Considering the close proximity of the Iron Age remains, the archaeological team believe it is likely that local inhabitants continued to live at the site into the Roman period and adapted to a new way of life. This ‘Romanization’ included taking on Roman customs, products and building techniques.

Running through the site is a 10m wide Roman road which is exceptional in its size. It indicates that the settlement would have been very busy with carts simultaneously coming and going to load and unload goods. The wealth of the settlement is likely to have been based on trade, both from the nearby River Cherwell and via the Roman road. Over 300 Roman coins, discovered as if lost or discarded, have been recovered, an indication that a significant volume of commerce was passing through this area.

The layout of the site suggests the settlement was split into different areas, with foundations uncovered of buildings used for domestic purposes, as well as more industrial practices. At its peak during the Roman age, Blackgrounds would have been a bustling and busy area, shown through the evidence of workshops, kilns, and several beautifully preserved wells, uncovered by HS2 archaeologists. In one area of the site, the earth has been preserved with a fiery red color, indicating that the area would have been used for activities involving burning, such as bread making, foundries for metal work, or a pottery kiln.  

Speaking about the incredible site, James West, MOLA Site Manager said:

“This is certainly one of the most impressive sites MOLA Headland Infrastructure has discovered whilst working on the HS2 scheme. A particular highlight for me has been understanding the emerging story of Blackgrounds, which we now know spans multiple time periods. Uncovering such a well-preserved and large Roman road, as well as so many high quality finds has been extraordinary and tells us so much about the people who lived here. The site really does have the potential to transform our understanding of the Roman landscape in the region and beyond.”

Alongside coinage, the wealth of the settlement’s inhabitants can be seen in the finds uncovered during the dig, which include glass vessels, highly decorative pottery, jewelry and even evidence of make-up. Traces of the mineral galena, lead sulphide, was found on the site – a substance that was crushed and mixed with oil as make up.

A particularly interesting discovery in the dig has been half a set of shackles, similar to those recently found at an excavation in Rutland. Unlike those uncovered in Rutland, the shackles found at Blackgrounds are not associated with a burial but may suggest the presence of either criminal activity or slave labor.

The removed artifacts are being cleaned and analyzed by specialists from MOLA Headland Infrastructure and the details of the buildings and layout of the settlement are being carefully mapped. Blackgrounds is one of over 100 archaeological sites that HS2 has examined since 2018 between London and Birmingham, which combined provide a detailed insight into the rich history of Britain.

Mike Court, Lead Archaeologist for HS2 Ltd, said:

“As we near the end of our archaeological field work between London and Birmingham, we have made some unprecedented discoveries, which we will continue to share with communities near our works. The opportunity to carefully examine a site such as Blackgrounds, and map out a long history of the site, brought to life through artifacts, building remains and roads, has enabled us to provide a more in depth understanding of what life was like in rural South Northamptonshire in the Iron and Roman Age.”

The history of the site, from the Iron Age to the Roman era, features in the new BBC Digging for Britain series, hosted by Professor Alice Roberts. The episode featuring the Blackgrounds dig will air on BBC Two on Tuesday 11th January at 8pm.

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James West, Site Manager MOLA, by one of four wells uncovered during the archaeological excavation of a wealthy Roman trading settlement, known as Blackgrounds, in South Northamptonshire. Courtesy HS2 Ltd.

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Image of a roman wall, uncovered during the archaeological excavation of a wealthy Roman trading settlement, known as Blackgrounds, in South Northamptonshire. Courtesy HS2 Ltd

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Ariel view of archaeological excavation of a wealthy Roman trading settlement, known as Blackgrounds, in South Northamptonshire. Courtesy HS2 Ltd

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Walls of a domestic building uncovered during the archaeological excavation of a wealthy Roman trading settlement, known as Blackgrounds, in South Northamptonshire. Courtesy HS2 Ltd

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Archaeologist holding a Roman pot uncovered during the archaeological excavation of a wealthy Roman trading settlement, known as Blackgrounds, in South Northamptonshire. Courtesy HS2 Ltd

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Decorative Roman pottery uncovered during the archaeology excavation at Blackgrounds, Chipping Warden, Northamptonshire-14. Courtesy HS2 Ltd

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Roman cremation urns uncovered during the archaeology excavation at Blackgrounds, Chipping Warden, Northamptonshire-11. Courtesy HS2 Ltd

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Article Source: HS2 Ltd news release.

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Mysterious ancient tombs reveal 4,500-year-old highway network in north-west Arabia

AlUla, Saudi Arabia, 10 January 2022: Archaeologists from the University of Western Australia (UWA) have determined that the people who lived in ancient north-west Arabia built long-distance ‘funerary avenues’ – major pathways flanked by thousands of burial monuments that linked oases and pastures – suggesting a high degree of social and economic connection between the region’s populations in the 3rd millennium BCE.

Publication of the findings in the journal The Holocene caps a year of tremendous progress by the UWA team, working under the Royal Commission for AlUla (RCU), in shedding light on the lives of the ancient inhabitants of Arabia.

The existence of the funerary avenues suggests that complex social horizons existed 4,500 years ago across a huge swathe of the Arabian Peninsula. The finding adds to the steady progress by archaeologists working under the auspices of RCU in understanding the hidden story of the ancient kingdoms and earlier societies of north Arabia.

The UWA team’s work is part of a wider effort that includes 13 archaeological and conservation project teams from around the world collaborating with Saudi experts in AlUla and neighbouring Khaybar counties in Saudi Arabia.

Amr AlMadani, CEO of RCU, said: “The more we learn about the ancient inhabitants of north-west Arabia, the more we are inspired by the way our mission reflects their mindset: they lived in harmony with nature, honoured their predecessors, and reached out to the wider world. The work done by our archaeological teams in 2021 demonstrates that Saudi Arabia is a home for top-flight science – and we look forward to hosting more research teams in 2022.”

Dr. Rebecca Foote, Director of Archaeology and Cultural Heritage Research for RCU, said: “Projects that have been conducting fieldwork in AlUla and Khaybar for over three years, such as the UWA team, have started publishing their results, and it is terrific to see how analyses of the data are elucidating so many aspects of life from the Neolithic to the Bronze Age in north-west Arabia. These articles are just the beginning of the many publications that will advance our knowledge of prehistoric to modern times and have significant implications for the wider region.”

The new article is the UWA team’s fourth publication in less than a year in a peer-reviewed scientific journal on research at AlUla and Khaybar:

  • In August in the journal Arabian Archaeology and Epigraphy the team dated the pendant-shaped tombs of the Khaybar Oasis to the 3rd millennium BCE – the first published radiocarbon evidence dating the tombs. This was also the first article in a peer-reviewed journal regarding the Bronze Age in Khaybar. Archaeological exploration of the mysteries of Khaybar is still in its infancy.
  • In April the team wrote in the journal Antiquity that the monumental structures known as mustatils are much older than previously believed, dating as far back as 5,200 BCE, and appear to have had a ritual function.
  • In March the team reported in the Journal of Field Archaeology that they had discovered the remains of the oldest known domesticated dog in Arabia.

The UWA team’s latest research, with Dr Matthew Dalton as lead author, used satellite imagery analysis, aerial photography, ground survey and excavation to locate and analyse funerary avenues over an area of at least 160,000 square km in north-west Arabia. They recorded more than 17,800 ‘pendant’ tombs in their primary study areas of AlUla and Khaybar counties, of which around 11,000 formed part of funerary avenues.

Whether on basalt plains or mountain passes, the densest concentrations of funerary structures on these avenues are located near permanent water sources. The direction of the avenues suggests that many were used to travel between major oases, including those of Khaybar, AlUla and Tayma. Other avenues fade into the landscapes surrounding oases, suggesting they were used to move herds of domestic animals into nearby pastures during periods of rain.

Dr. Hugh Thomas, project director, said: “The research by the UWA team and our colleagues working across AlUla and Khaybar shows how important the archaeology of this region is for our understanding of the Neolithic and Bronze Age across the Middle East. Our findings demonstrate that these structures linked various populated oases, situated across a vast area, and that the funerary avenues were established around 4,500 years ago. They are especially dense around Khaybar, which is one of the densest visible funerary landscapes anywhere in the world.”

The RCU has embarked on a 15-year masterplan, The Journey Through Time, to regenerate AlUla and parts of Khaybar as a leading global destination for cultural and natural heritage.

The archaeological research in AlUla and Khaybar counties by teams from Saudi Arabia and abroad is deepening and nuancing The Journey Through Time narrative of the region and providing a foundation for the Kingdoms Institute, a world-class centre for archaeological and conservation research with a focus on AlUla’s 200,000 years of human history.

This flagship institution, now active as a research organisation, will open its doors to the public as a permanent physical presence at AlUla by 2030. Its most prominent buildings will be established at the red sandstone mountains opposite the archaeological site of Dadan, with design inspired by the Dadanite civilisation that prospered during the heyday of the incense trade in the 1st millennium BCE.

José Ignacio Gallego Revilla, RCU’s Archaeology, Heritage Research and Conservation Executive Director, said: “There is much more to come in 2022 and the years ahead as we reveal the depth and breadth of the area’s archaeological heritage, which for decades was underrepresented but which will finally have the showcase it deserves in the Kingdoms Institute.”

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Above and below: Pendant tombs and funerary avenues discovered in north-west Saudi Arabia. Courtesy Royal Commission for AlUla.

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Article Source: Royal Commission for AlUla news release.

About the Royal Commission for AlUla

The Royal Commission for AlUla (RCU) was established by royal decree in July 2017 to preserve and develop AlUla, a region of outstanding natural and cultural significance in north-west Saudi Arabia. RCU’s long-term plan outlines a responsible, sustainable, and sensitive approach to urban and economic development, that preserves the area’s natural and historic heritage, while establishing AlUla as a desirable location to live, work, and visit. This encompasses a broad range of initiatives across archaeology, tourism, culture, education, and the arts, reflecting a commitment to meeting the economic diversification, local community empowerment, and heritage preservation priorities of the Kingdom of Saudi Arabia’s Vision 2030 programme.

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Research reveals ancient Maya lessons on surviving drought

UNIVERSITY OF CALIFORNIA – RIVERSIDE—A new study* casts doubt on drought as the driver of ancient Mayan civilization collapse. 

There is no dispute that a series of droughts occurred in the Yucatan Peninsula of southeastern Mexico and northern Central America at the end of the ninth century, when Maya cities mysteriously began to be depopulated. Believing the Maya were mostly dependent on drought-sensitive corn, beans, and squash, some scholars assume the droughts resulted in starvation.

However, a new analysis by UC Riverside archaeologist Scott Fedick and plant physiologist Louis Santiago shows the Maya had nearly 500 edible plants available to them, many of which are highly drought resistant. The results of this analysis have now been published in the Proceedings of the National Academy of Sciences. 

“Even in the most extreme drought situation — and we have no clear evidence the most extreme situation ever occurred — 59 species of edible plants would still have persisted,” Santiago said.

Some of the toughest plants the Maya would have turned to include cassava with its edible tubers, and hearts of palm. Another is chaya, a shrub domesticated by the Maya and eaten today by their descendants. Its leaves are high in protein, iron, potassium, and calcium.

“Chaya and cassava together would have provided a huge amount of carbohydrates and protein,” Santiago said. 

Unable to find a master list of indigenous Maya food plants, Fedick recently compiled and published one that draws on decades of Maya plant knowledge. Faced with much speculation about drought as the cause of Maya social disruptions, he and Santiago decided to examine all 497 plants on the list for drought tolerance. 

“When botanists study drought resistance, they’re usually talking about a specific plant, or a particular ecosystem,” Fedick said. “One of the reasons this project was so challenging is because we examined the dietary flora of an entire civilization — annuals, perennials, herbs, trees, domesticates, and wild species. It was a unique endeavor.”

Though the researchers do not have a clear answer about why ancient Maya society unraveled, they suspect social and economic upheaval played a role. 

“One thing we do know is the overly simplistic explanation of drought leading to agricultural collapse is probably not true,” Fedick said. 

The research also demonstrates the importance of exploiting a variety of plants to survive drought and climate change. 

“Even given a series of droughts, maintaining a diversity of resilient crops would enable people, both ancient and modern, to adapt and survive,” Santiago said.

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Cassava, a drought-resistant edible plant grown by the ancient Maya. Thamizhpparithi Maari

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Article Source: UNIVERSITY OF CALIFORNIA – RIVERSIDE news release

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Nits on ancient mummies shed light on South American ancestry

UNIVERSITY OF READING—Human DNA can be extracted from the ‘cement’ head lice used to glue their eggs to hairs thousands of years ago, scientists have found, which could provide an important new window into the past.

In a new study, scientists for the first time recovered DNA from cement on hairs taken from mummified remains that date back 1,500-2,000 years. This is possible because skin cells from the scalp become encased in the cement produced by female lice as they attach eggs, known as nits, to the hair.

Analysis of this newly-recovered ancient DNA – which was of better quality than that recovered through other methods – has revealed clues about pre-Columbian human migration patterns within South America.  This method could allow many more unique samples to be studied from human remains where bone and tooth samples are unavailable.

The research was led by the University of Reading, working in collaboration with the National University of San Juan, Argentina; Bangor University, Wales; the Oxford University Museum of Natural History; and the University of Copenhagen, Denmark. It is published in the journal Molecular Biology and Evolution.

Dr Alejandra Perotti, Associate Professor in Invertebrate Biology at the University of Reading, who led the research, said: “Like the fictional story of mosquitos encased in amber in the film Jurassic Park, carrying the DNA of the dinosaur host, we have shown that our genetic information can be preserved by the sticky substance produced by headlice on our hair.  In addition to genetics, lice biology can provide valuable clues about how people lived and died thousands of years ago.

“Demand for DNA samples from ancient human remains has grown in recent years as we seek to understand migration and diversity in ancient human populations. Headlice have accompanied humans throughout their entire existence, so this new method could open the door to a goldmine of information about our ancestors, while preserving unique specimens.”

Until now, ancient DNA has preferably been extracted from dense bone from the skull or from inside teeth, as these provide the best quality samples. However, skull and teeth remains are not always available, as it can be unethical or against cultural beliefs to take samples from indigenous early remains, and due to the severe damage destructive sampling causes to the specimens which compromise future scientific analysis.

Recovering DNA from the cement delivered by lice is therefore a solution to the problem, especially as nits are commonly found on the hair and clothes of well preserved and mummified humans.

The research team extracted DNA from nit cement of specimens collected from a number of mummified remains from Argentina. The mummies were of people who 1,500-2,000 years ago reached the Andes mountains of the San Juan province, Central West Argentina. The team also studied ancient nits on human hair used in a textile from Chile and nits from a shrunken head originating from the ancient Jivaroan people of Amazonian Ecuador.

The samples used for DNA studies of nit cement were found to contain the same concentration of DNA as a tooth, double that of bone remains, and four times that recovered from blood inside far more recent lice specimens.

Dr Mikkel Winther Pedersen from the GLOBE institute at the University of Copenhagen, and first author, said: “The high amount of DNA yield from these nit cements really came as a surprise to us and it was striking to me that such small amounts could still give us all this information about who these people were, and how the lice related to other lice species but also giving us hints to possible viral diseases.

“There is a hunt out for alternative sources of ancient human DNA and nit cement might be one of those alternatives. I believe that future studies are needed before we really unravel this potential.”

As well as the DNA analysis, scientists are also able to draw conclusions about a person and the conditions in which they lived from the position of the nits on their hair and from the length of the cement tubes. Their health and even cause of death can be indicated by the interpretation of the biology of the nits.

Analysis of the recovered DNA from nit-cement revealed and confirmed:

    • The sex of each of the human hosts
    • A genetic link between three of the mummies and humans in Amazonia 2,000 years ago. This shows for the first time that the original population of the San Juan province migrated from the land and rainforests of the Amazon in the North of the continent (south of current Venezuela and Colombia).
    • All ancient human remains studied belong to the founding mitochondrial lineages in South America.
    • The earliest direct evidence of Merkel cell Polymavirus was found in the DNA trapped in nit cement from one of the mummies. The virus, discovered in 2008, is shed by healthy human skin and can on rare occasions get into the body and cause skin cancer. The discovery opens up the possibility that head lice could spread the virus.

Analysis of the DNA of the nits, confirmed the same migration pattern for the human lice, from the North Amazonian planes towards Central West Argentina (San Juan Andes).

Morphological analysis of the nits informed that:

    • The mummies were all likely exposed to extremely cold temperatures when they died, which could have been a factor in their deaths. This was indicated by the very small gap between the nits and scalp on the hairs shaft. Lice rely on the host’s head heat to keep their eggs warm and so lay them closer to the scalp in cold environments.
    • Shorter cement tubes on the hair correlated with older and/or less preserved specimens, due to the cement degrading over time.

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A mummified adult man of the Ansilta culture, from the Andes of San Juan, Argentina, dating back approx 2,000 years. Universidad Nacional de San Juan

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Article Source: UNIVERSITY OF READING news release.

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Scientists digitally ‘unwrap’ mummy of pharaoh Amenhotep I for the first time in 3,000 years

FRONTIERS—All the royal mummies found in the 19th and 20th centuries have long since been opened for study. With one exception: egyptologists have never been bold enough to open the mummy of Pharaoh Amenhotep I. Not because of any mythical curse, but because it is perfectly wrapped, beautifully decorated with flower garlands, and with face and neck covered by an exquisite lifelike facemask inset with colorful stones. But now for the first time, scientists from Egypt have used three-dimensional CT (computed tomography) scanning to ‘digitally unwrap’ this royal mummy and study its contents. They report their findings in Frontiers in Medicine.

This was the first time in three millennia that Amenhotep’s mummy has been opened. The previous time was in the 11th century BCE, more than four centuries after his original mummification and burial. Hieroglyphics have described how during the later 21st dynasty, priests restored and reburied royal mummies from more ancient dynasties, to repair the damage done by grave robbers.

“This fact that Amenhotep I’s mummy had never been unwrapped in modern times gave us a unique opportunity: not just to study how he had originally been mummified and buried, but also how he had been treated and reburied twice, centuries after his death, by High Priests of Amun,” said Dr Sahar Saleem, professor of radiology at the Faculty of Medicine at Cairo University and the radiologist of the Egyptian Mummy Project, the study’s first author.

“By digitally unwrapping of the mummy and ‘peeling off’ its virtual layers – the facemask, the bandages, and the mummy itself – we could study this well-preserved pharaoh in unprecedented detail,” said Saleem.

“We show that Amenhotep I was approximately 35 years old when he died. He was approximately 169cm tall, circumcized, and had good teeth. Within his wrappings, he wore 30 amulets and a unique golden girdle with gold beads.”

“Amenhotep I seems to have physically resembled his father: he had a narrow chin, a small narrow nose, curly hair, and mildly protruding upper teeth.”

Saleem continued: “We couldn’t find any wounds or disfigurement due to disease to justify the cause of death, except numerous mutiliations post mortem, presumably by grave robbers after his first burial. His entrails had been removed by the first mummifiers, but not his brain or heart.”

The mummy of Amenhotep I (whose name means ‘Amun is satisfied’) was discovered in 1881 – among other reburied royal mummies –  at the archeological site Deir el Bahari in southern Egypt. The second pharaoh of Egypt’s 18th dynasty (after his father Ahmose I, who had expelled the invading Hyksos and reunited Egypt), Amenhotep ruled from approximately 1525 to 1504 BCE. His was a kind of golden age: Egypt was prosperous and safe, while the pharaoh ordered a religious building spree and led successful military expeditions to Libya and northern Sudan. After his death, he and his mother Ahmose-Nefertari were worshipped as gods.

Sahar Saleem and her co-author egyptologist Dr Zahi Hawass, had previously speculated that the main intention of the restorers from the 11th century was to reuse royal burial equipment for later pharaohs. But here they disprove their own theory.

“We show that at least for Amenhotep I, the priests of the 21st dynasty lovingly repaired the injuries inflicted by the tomb robbers, restored his mummy to its former glory, and preserved the magnificent jewelry and amulets in place,” said Saleem.

Hawass and Saleem studied more than 40 royal mummies of the New Kingdom in the Egyptian Antiquity Ministry Project that was launched since 2005. Twenty-two royal mummies, including that of Amenhotep I, were transferred in April 2021 to a new museum in Cairo. The face of the mummy of Amenhotep I with its mask was the icon of the spectacular ‘Royal Golden Mummy Parade’ on March 3rd, 2021 in Cairo.

“We show that CT imaging can be profitably used in anthropological and archeological studies on mummies, including those from other civilizations, for example Peru,” concluded Saleem and Hawass.

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Facemask of the never-before unwrapped mummy of pharaoh Amenhotep I. S. Saleem and Z. Hawass

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The pharaoh’s mummy, showing his shrunken skull and skeleton within the bandages. S. Saleem and Z. Nuwass

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The pharaoh’s skull, including his teeth in good condition. S. Saleem and Z. Hawass

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Article Source: FRONTIERS news release

Tsunami debris from Late Bronze Age eruption

PROCEEDINGS OF THE NATIONAL ACADEMY OF SCIENCES—A study uncovers remains of Late Bronze Age tsunami victims in the Mediterranean. The Late Bronze Age eruption of the Thera volcano on the island of Santorini in the Mediterranean Sea was one of the largest natural disasters in human history. Despite the magnitude of the eruption, remains from human victims have not been identified and evidence of tsunamis is scant. Vasıf Şahoğlu, Beverly Goodman Tchernov, and colleagues performed archaeological and sediment analysis on stratified deposits at Çeşme-Bağlararası in Turkey. The study area encompassed disturbed fortification walls and a layer of rubble and chaotic sediments along with a volcanic ash layer and a bone-rich charred layer. The results include evidence of seawater inundation and building collapse consistent with a series of at least four tsunamis impacting the site. The authors also found articulated skeletons of a young male human and a dog buried in the debris flow. The authors suggest that misshapen pits in the study area were attempts to recover victims from the debris. Calibrated radiocarbon ages suggest that the Thera eruption and subsequent tsunamis occurred no earlier than 1612 BCE. According to the authors, the results illustrate the multigenerational impact of a compound disaster such as the Thera eruption.

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Excavated skeleton of a tsunami victim. Vasıf Şahoğlu.

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Aerial view of the Çeşme-Bağlararası archaeological site and surrounding neighborhood. Vasıf Şahoğlu.

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Article Source: PNAS news release

*“Volcanic ash, victims, and tsunami debris from the Late Bronze Age Thera eruption discovered at Çeşme-Bağlararası (Turkey),” by Vasıf Şahoğlu et al., Proceedings of the National Academy of Sciences, https://www.pnas.org/cgi/doi/10.1073/pnas.2114213118

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Preservation of ancient DNA in sediments

PROCEEDINGS OF THE NATIONAL ACADEMY OF SCIENCES—A study of blocks of resin-impregnated archaeological sediment collected over the past 40 years from prehistoric sites in Europe, Asia, Africa, and North America found that the solidified sediments can act as archives of ancient DNA from hominins and other mammals; according to the authors, DNA can remain stably localized in the sediments over long periods, predominantly preserved in small particles of bone and feces, and microsampling of archived sediment blocks can recover DNA of ancient hominins, such as Neanderthals, and link genetic information to archaeological and ecological records at a detailed level.

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A researcher samples a block of resin-impregnated archaeological sediment for ancient DNA analysis. Max Planck Institute for Evolutionary Anthropology.

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Article Source: PNAS news release

*“Microstratigraphic preservation of ancient faunal and hominin DNA in Pleistocene cave sediments,” by Diyendo Massilani et al., Proceedings of the National Academy of Sciences. 27-Dec-2021. https://www.pnas.org/cgi/doi/10.1073/pnas.2113666118

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Ancient DNA reveals the world’s oldest family tree

NEWCASTLE UNIVERSITY—Analysis of ancient DNA from one of the best-preserved Neolithic tombs in Britain has revealed that most of the people buried there were from five continuous generations of a single extended family.

By analyzing DNA extracted from the bones and teeth of 35 individuals entombed at Hazleton North long cairn in the Cotswolds-Severn region, the research team was able to detect that 27 of them were close biological relatives. The group lived approximately 5700 years ago – around 3700-3600 BC – around 100 years after farming had been introduced to Britain.

Published in Nature, it is the first study* to reveal in such detail how prehistoric families were structured, and the international team of archaeologists and geneticists say that the results provide new insights into kinship and burial practices in Neolithic times.

The research team – which included archaeologists from Newcastle University, UK, and geneticists from the University of the Basque Country, University of Vienna and Harvard University – show that most of those buried in the tomb were descended from four women who had all had children with the same man.

The cairn at Hazleton North included two L-shaped chambered areas which were located north and south of the main ‘spine’ of the linear structure. After they had died, individuals were buried inside these two chambered areas and the research findings indicate that men were generally buried with their father and brothers, suggesting that descent was patrilineal with later generations buried at the tomb connected to the first generation entirely through male relatives.

While two of the daughters of the lineage who died in childhood were buried in the tomb, the complete absence of adult daughters suggests that their remains were placed either in the tombs of male partners with whom they had children, or elsewhere.

Although the right to use the tomb ran through patrilineal ties, the choice of whether individuals were buried in the north or south chambered area initially depended on the first-generation woman from whom they were descended, suggesting that these first-generation women were socially significant in the memories of this community.

There are also indications that ‘stepsons’ were adopted into the lineage, the researchers say – males whose mother was buried in the tomb but not their biological father, and whose mother had also had children with a male from the patriline. Additionally, the team found no evidence that another eight individuals were biological relatives of those in the family tree, which might further suggest that biological relatedness was not the only criterion for inclusion. However, three of these were women and it is possible that they could have had a partner in the tomb but either did not have any children or had daughters who reached adulthood and left the community so are absent from the tomb.

Dr Chris Fowler of Newcastle University, the first author and lead archaeologist of the study, said: “This study gives us an unprecedented insight into kinship in a Neolithic community. The tomb at Hazleton North has two separate chambered areas, one accessed via a northern entrance and the other from a southern entrance, and just one extraordinary finding is that initially each of the two halves of the tomb were used to place the remains of the dead from one of two branches of the same family. This is of wider importance because it suggests that the architectural layout of other Neolithic tombs might tell us about how kinship operated at those tombs.”

Iñigo Olalde of the University of the Basque Country and Ikerbasque, the lead geneticist for the study and co-first author, said: “The excellent DNA preservation at the tomb and the use of the latest technologies in ancient DNA recovery and analysis allowed us to uncover the oldest family tree ever reconstructed and analyze it to understand something profound about the social structure of these ancient groups.”

David Reich at Harvard University, whose laboratory led the ancient DNA generation, added: “This study reflects what I think is the future of ancient DNA: one in which archaeologists are able to apply ancient DNA analysis at sufficiently high resolution to address the questions that truly matter to archaeologists.”

Ron Pinhasi, of the University of Vienna, said: “It was difficult to imagine just a few years ago that we would ever know about Neolithic kinship structures. But this is just the beginning and no doubt there is a lot more to be discovered from other sites in Britain, Atlantic France, and other regions.”

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Hazleton Long Barrow: Courtesy of Corinium Museum, copyright Cotswold District Council. Courtesy of Corinium Museum, copyright Cotswold District Council

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Layout of the interior of the Long Cairn at Hazleton North: Credit Fowler, Olalde et al. after Saville 1990, by permission of Historic England. 

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Analysis of ancient DNA from one of the best-preserved Neolithic tombs in Britain by a team involving archaeologists from Newcastle University, UK, and geneticists at the University of the Basque Country, University of Vienna and Harvard University, has revealed that most of the people buried there were from five continuous generations of a single extended family. Newcastle University/Fowler, Olalde et al.

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Article Source: NEWCASTLE UNIVERSITY news release.

The project was an international collaboration between archaeologists from the Universities of Newcastle, York, Exeter and Central Lancashire, and geneticists at the University of Vienna, University of the Basque Country and Harvard University. Corinium Museum, Cirencester, provided permission to sample the remains in their collection.

The work received primary funding from a Ramón y Cajal grant from the Ministerio de Ciencia e Innovación of the Spanish Government (RYC2019-027909-I), Ikerbasque – Basque Foundation of Science, the US National Institutes of Health (grant GM100233), the John Templeton Foundation (grant 61220), a private gift from Jean-François Clin, the Allen Discovery Center program, a Paul G. Allen Frontiers Group advised program of the Paul G. Allen Family Foundation, and the Howard Hughes Medical Institute.

*‘A high-resolution picture of kinship practices in an Early-Neolithic tomb’ Chris Fowler, Inigo Olalde et al. Nature. 22-Dec-2021. DOI: 10.1038/s41586-021-04241-4 

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New dates for Viking trade

AARHUS UNIVERSITY—Mobility shaped the human world profoundly long before the modern age. But archaeologists often struggle to create a timeline for the speed and impact of this mobility. An interdisciplinary team of researchers at the Danish National Research Foundation’s Centre for Urban Network Evolutions at Aarhus University (UrbNet) has now made a breakthrough by applying new astronomical knowledge about the past activity of the sun to establish an exact time anchor for global links in the year 775 CE.

In collaboration with the Museum of Southwest Jutland in the Northern Emporium Project, the team has conducted a major excavation at Ribe, one of Viking-age Scandinavia’s principal trading towns. Funded by the Carlsberg Foundation, the dig and the subsequent research project were able to establish the exact sequence of the arrival of objects from various corners of the world at the market in Ribe. In this way, they were able to trace the emergence of the vast network of Viking-age trade connections with regions such as North Atlantic Norway, Frankish Western Europe and the Middle East. To obtain a chronology for these events, the team has pioneered a new use of radiocarbon dating.

New use of radiocarbon dating

“The applicability of radiocarbon dating has hitherto been limited due to the broad age ranges of this method. Recently, however, it has been discovered that solar particle events, also known as Miyake events, cause sharp spikes in atmospheric radiocarbon for a single year. They are named after the female Japanese researcher Fusa Miyake, who first identified these events in 2012. When these spikes are identified in detailed records such as tree rings or in an archaeological sequence, it reduces the uncertainty margins considerably,” says lead author Bente Philippsen.

The team applied a new, improved calibration curve, based on annual samples, to identify a 775 CE Miyake event in one floor layer in Ribe. This enabled the team to anchor the entire sequence of layers and 140 radiocarbon dates around this single year.

“This result* shows that the expansion of Afro-Eurasian trade networks, characterised by the arrival of large numbers of Middle Eastern beads, can be dated in Ribe with precision to 790±10 CE – coinciding with the beginning of the Viking Age. However, imports brought by ship from Norway were arriving as early as 750 CE,” says Professor Søren Sindbæk, who is also a member of the team.

This groundbreaking result challenges one of the most widely accepted explanations for maritime expansions in the Viking Age – that Scandinavian seafaring took off in response to growing trade with the Middle East through Russia. Maritime networks and long-distance trade were already established decades before impulses from the Middle East caused a further expansion of these networks.

The construction of the new, annual calibration curve is a global effort to which the researchers from UrbNet and the Aarhus AMS Centre at the Department of Physics and Astronomy at Aarhus University have contributed.

“The construction of a calibration curve is a huge international effort with contributions from many laboratories around the world. Fusa Miyake’s discovery in 2012 has revolutionized our work, so that we now work with annual time resolution. New calibration curves are recurrently released, most recently in 2020, and Aarhus AMS centre has contributed significantly. The new high-resolution data from the present study will enter into a future update of the calibration curve and thus contribute to improve the precision of archaeological dates worldwide. This will provide better opportunities to understand rapid developments such as trade flows or environmental change in the past,” says Jesper Olsen, Associate Professor at Aarhus AMS Centre.

The global trends revealed by the study are essential for the archaeology of trading towns like Ribe. “The new results enable us to date the influx of new artefacts and far-reaching contacts on a much better background. This will help us to visualise and describe Viking Age Ribe in a way that will have great value for scientists, as well as helping us to present the new insight to the general public,” says Claus Feveile, curator of the Museum of Southwest Jutland.

Background facts

One of the most spectacular episodes of pre-modern global connectivity happened in the period c. 750-1000 CE, when trade with the burgeoning Islamic empire in the Middle East connected virtually all corners of Afro-Eurasia.

The spread of coins, trade beads and other exotic artifacts provides archaeological evidence of the trade links stretching from Southeast Asia and Africa to Siberia and the northernmost corners of Scandinavia. In the north, these long-distance connections mark the beginning of the maritime adventures that define the Viking Age. Researchers have even suggested that it was the arrival of silver and other valuable objects via Eastern Europe which sparked the first Scandinavian Viking expeditions.

It has proven difficult, however, to establish the time of arrival of the Middle Eastern beads and coins in relation to other developments in the Viking world, including the famous raids which shook Western Europe from c. 790.

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The Northern Emporium Project excavated parts of the main street and a plot with houses and workshops in the Viking-age emporium Ribe, Denmark. The excavations followed the stratigraphy of floors and waste deposits metriculously in order to trace the changing activities and arrival of trade goods at the site. Photo: The Museum of Southwest Jutland

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A selection of imported glass beads from the late eighth and early ninth century CE found in the emporium at Ribe, Denmark. As the new study shows, local glass bead production was largely replaced by long-distance imports around 790 CE. Photo: The Museum of Southwest Jutland

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Article Source: AARHUS UNIVERSITY news release.

*10.1038/s41586-021-04240-5 

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Ostrich eggshell beads reveal 50,000-year-old social network across Africa

MAX PLANCK INSTITUTE FOR THE SCIENCE OF HUMAN HISTORY—Humans are social creatures, but little is known about when, how, and why different populations connected in the past. Answering these questions is crucial for interpreting the biological and cultural diversity that we see in human populations today. DNA is a powerful tool for studying genetic interactions between populations, but it can’t address any cultural exchanges within these ancient meetings. Now, scientists from the Max Planck Institute for the Science of Human History have turned to an unexpected source of information—ostrich eggshell beads—to shed light on ancient social networks. In a new study published in Nature, researchers Drs. Jennifer Miller and Yiming Wang report 50,000 years of population connection and isolation, driven by changing rainfall patterns, in southern and eastern Africa.

Ostrich eggshell beads: a window into the past

Ostrich eggshell (OES) beads are ideal artifacts for understanding ancient social relationships. They are the world’s oldest fully manufactured ornaments, meaning that instead of relying on an item’s natural size or shape, humans completely transformed the shells to produce beads. This extensive shaping creates ample opportunities for variations in style. Because different cultures produced beads of different styles, the prehistoric accessories provide researchers a way to trace cultural connections.

“It’s like following a trail of breadcrumbs,” says Miller, lead-author of the study. “The beads are clues, scattered across time and space, just waiting to be noticed.”

To search for signs of population connectivity, Miller and Wang assembled the largest ever database of ostrich eggshell beads. It includes data from more than 1500 individual beads unearthed from 31 sites across southern and eastern Africa, encompassing the last 50,000 years. Gathering this data was a painstakingly slow process that took more than a decade.

Climate change and social networks in the Stone Age

By comparing OES bead characteristics, such as total diameter, aperture diameter and shell thickness, Miller and Wang found that between 50,000 and 33,000 years ago, people in eastern and southern Africa were using nearly identical OES beads. The finding suggests a long-distance social network spanning more than 3,000 km once connected people in the two regions.

“The result is surprising, but the pattern is clear,” says Wang, co-corresponding author of the study. “Throughout the 50,000 years we examined, this is the only time period that the bead characteristics are the same.”

This eastern-southern connection at 50-33,000 years ago is the oldest social network ever identified, and it coincides with a particularly wet period in eastern Africa. However, signs of the regional network disappear by 33,000 years ago, likely triggered by a major shift in global climates. Around the same time that the social network breaks down, eastern Africa experienced a dramatic reduction in precipitation as the tropical rain belt shifted southward. This increased rain in the large area connecting eastern and southern Africa (the Zambezi River catchment), periodically flooding riverbanks, and perhaps creating a geographic barrier that disrupted regional social networks.

“Through this combination of paleoenvironmental proxies, climate models, and archaeological data, we can see the connection between climate change and cultural behavior,” says Wang.

Weaving a story with beads

Together, the results of this work document a 50,000-year-long story about human connections, and the dramatic climate changes that drove people apart. The data even provides new insight into variable social strategies between eastern and southern Africa by documenting different bead-use trajectories through time. These regional responses highlight the flexibility of human behavior and show there’s more than one path to our species’ success.

“These tiny beads have the power to reveal big stories about our past,” says Miller. “We encourage other researchers to build upon this database, and continue exploring evidence for cultural connection in new regions.”

Humans Reached Remote North Atlantic Islands Centuries Earlier Than Thought

EARTH INSTITUTE AT COLUMBIA UNIVERSITY—New evidence from the bottom of a lake in the remote North Atlantic Faroe Islands indicates that an unknown band of humans settled there around 500 AD—some 350 years before the Vikings, who up until recently have been thought to have been the first human inhabitants. The settlers may have been Celts who crossed rough, unexplored seas from what are now Scotland or Ireland. The findings appear today in the journal Communications Earth & Environment.

The Faroes are a small, rugged archipelago about midway between Norway and Iceland, some 200 miles northwest of Scotland. Towering cliffs dominate the coasts; buffeted by strong winds and cloudy weather, the rocky landscape is mostly tundra. There is no evidence that indigenous people ever lived there, making it one of the planet’s few lands that remained uninhabited until historical times. Past archaeological excavations have indicated that seafaring Vikings first reached them around 850 AD, soon after they developed long-distance sailing technology. The settlement may have formed a stepping stone for the Viking settlement of Iceland in 874, and their short-lived colonization of Greenland, around 980.

 The new study, led by scientists at Columbia University’s Lamont-Doherty Earth Observatory, is based on lake sediments containing signs that domestic sheep suddenly appeared around 500, well before the Norse occupation. Previously, the islands did not host any mammals, domestic or otherwise; the sheep could have arrived only with people. The study is not the first to assert that someone else got there first, but the researchers say it clinches the case.

In the 1980s, researchers determined that plantago lanceolata, a weed commonly associated with disturbed areas and pastures and often used as an indicator of early human presence in Europe, showed up in the Faroes around 2200 B.C. At the time, this was deemed possible evidence of human arrival. However, seeds could have arrived on the wind, and the plant does not need human presence to establish itself. Likewise, studies of pollen taken from lake beds and bogs show that some time before the Norse period, woody vegetation largely disappeared—possibly due to persistent chewing by sheep, but also possibly due to natural climatic changes.

Some Medieval texts suggest that Irish monks reached the islands by around 500. For one, St. Brendan, a famous and far-traveled early Irish navigator, was said to have set out across the Atlantic with comrades from 512 to 530, and supposedly found a land dubbed the Isle of the Blessed. Later speculations and maps say that this was the Faroes—or the far southerly Azores, or the Canary Islands—or that Brendan actually reached North America. There is no proof for any of this. Centuries later, in 825, the Irish monk and geographer Dicuil wrote that he had learned that hermits had been living in some unidentified northern islands for at least 100 years. Again, later speculations landed on the Faroes, but there was never any proof.

The first physical evidence of early occupation came with a 2013 study in the journal Quaternary Science Reviews, which documented two patches of burnt peat containing charred barley grains found underneath the floor of a Viking longhouse on the Faroese island of Sandoy. The researchers dated the grains to somewhere between 300 and 500 years before the Norse; barley was not previously found on the island, so someone must have brought it. For many archaeologists, this constituted firm evidence of pre-Viking habitation. However, others wanted to see some kind of corroboration before declaring the case closed.

The researchers in the new study employed a non-archaeological approach. In a small vessel, they sailed out onto a lake near the village of Eiði, site of an ancient Viking locale on the island of Eysturoy. Here, they dropped weighted open-ended tubes to the bottom to collect muck—sediments dropped year by year and built up over millennia, forming a long-term environmental record. The cores penetrated down about 9 feet, recording some 10,000 years of environmental history. The scientists had started out hoping to better understand the climate around the time of the Viking occupation, but came up with a surprise.

Starting at 51 centimeters (20 inches) down in the sediments, they found signs that large numbers of sheep had suddenly arrived, most likely some time between 492 and 512, but possibly as early as 370. The telltale signs: identifiable fragments of sheep DNA, and two distinctive types of lipids produced in sheep digestive systems—so-called fecal biomarkers. (The  researchers also found bits of human DNA in the same layers, but suspect modern contamination during handling of the samples.)  A layer of ash deposited from a known Icelandic volcano eruption in 877 helped them reliably date the sediment sequences below.

“We see this as putting the nail in the coffin that people were there before the Vikings,” said lead author Lorelei Curtin, who did the research as a grad student at Lamont-Doherty. She noted that while the Faroes look rugged and wild today, practically every square inch of vegetation has been chewed up by Faroese sheep, a staple of the Faroese diet that are found nearly everywhere.

Beyond the earlier discovery of barley grains, no one has yet found physical remains of pre-Norse people, but the researchers say this is unsurprising. The Faroes contain very few sites suitable for settlement, mainly flat areas at the heads of protected bays where the Norse would have built over earlier habitations. On the other hand, “You see the sheep DNA and the biomarkers start all at once. It’s like an off-on switch,” said Lamont-Doherty paleoclimatologist William D’Andrea, who co-led the study. He points out that the markers correspond well with the Irish monks’ accounts. But, he said, “Those early writings are tenuous—it’s all circumstantial.”

So, who were these early settlers? D’Andrea and Curtin speculate that they could have been Celts, though not necessarily monks. For one, many Faroese place names derive from Celtic words, and ancient, though undated, Celtic grave markings dot the islands. Also, DNA studies of the modern Faroese show that their paternal lineages are mainly Scandinavian, while their maternal lineages are mainly Celtic. Other regions in the north Atlantic show this asymmetry—male Viking settlers are thought to have brought Celtic brides with them—but the Faroes have the highest level of maternal Celtic ancestry, suggesting an existing Celtic population that preceded the Vikings.

Kevin Edwards, an archaeologist and environment researcher at Scotland’s University of Aberdeen, and coauthor of the 2013 barley-grains paper, said the new study “has produced convincing and exciting evidence from another island within the archipelago” of earlier human occupation. He added: “Is similar evidence to be found in Iceland, where similar arguments are made for a pre-Norse presence, and for which tantalizingly similar archaeological, pollen-analytical and human DNA are forthcoming?”

The other authors of the study are Nicholas Balascio of the College of William & Mary; Sabrina Shirazi and Beth Shapiro of the University of California, Santa Cruz; Gregory de Wet and Raymond Bradley of the University of Massachusetts, Amherst; and Jostein Bakke of the University of Bergen, Norway. Lorelei Curtin is now a postdoctoral researcher at the University of Wyoming. The research is the outcome of a collaborative project awarded by the Division of Behavioral and Cognitive Sciences of the U.S. National Science Foundation to Columbia University, UMass Amherst, and William & Mary.

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The bed of this lake on the island of Eysturoy contains a sediment layer laid down around 500 AD that documents the first arrival of sheep, and thus humans, on the archipelago. Raymond Bradley/UMass Amherst

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Article Source: EARTH INSTITUTE AT COLUMBIA UNIVERSITY news release.

Related: The Link Between Viking Settlements and Climate

Europe’s earliest female infant burial reveals a Mesolithic society that honored its youngest members

UNIVERSITY OF COLORADO DENVER—Working in a cave in Liguria, Italy, an international team of researchers uncovered the oldest documented burial of an infant girl in the European archaeological record. The richly decorated 10,000-year-old burial included over 60 pierced shell beads, four pendants, and an eagle-owl talon alongside the remains. The discovery offers insight into the early Mesolithic period, from which few recorded burials are known, and the seemingly egalitarian funerary treatment of an infant female.

“The evolution and development of how early humans buried their dead as revealed in the archaeological record has enormous cultural significance,” says Jamie Hodgkins, PhD, paleoanthropologist and associate professor of anthropology at the University of Colorado Denver.

The crew first discovered the burial in 2017 and fully excavated the delicate remains in July 2018. Hodgkins worked alongside her husband Caley Orr, PhD, paleoanthropologist and anatomist at the University of Colorado School of Medicine. Their team of project codirectors included Italian collaborators Fabio Negrino, University of Genoa, and Stefano Benazzi, University of Bologna, as well as researchers from the University of Montreal, Washington University, University of Ferrara, University of Tubingen, and the Institute of Human Origins at Arizona State University.

Arma Veirana, a cave in the Ligurian pre-Alps of northwestern Italy, is a popular spot for local families to visit. Looters also discovered the site, and their digging exposed the late Pleistocene tools that drew researchers to the area.

The team spent its first two excavation seasons near the mouth of the cave, exposing stratigraphic layers that contained tools over 50,000 years old typically associated with Neandertals in Europe (Mousterian tools). They also found the remains of ancient meals such as the cut-marked bones of wild boars and elk, and bits of charred fat. To better understand the stratigraphy of the cave as it related to the artifacts, the team needed to expose potential Upper Paleolithic deposits that could have been the source of the more recently made stone tools they found eroding down the cave floor.

As the team explored the further reaches of the cave, they began to unearth pierced shell beads. Hodgkins was going through the beads back in the lab and knew the team was onto something. A few days later, using dental tools and a small paint brush, the researchers exposed parts of a cranial vault and articulated lines of pierced shell beads.

In a series of analyses coordinated with multiple institutions and numerous experts, the team uncovered several details about the ancient burial. Radiocarbon dating determined that the child, who the team nicknamed “Neve,” lived 10,000 years ago, and amelogenin protein analysis and ancient DNA revealed that the infant was a female belonging to a lineage of European women known as the U5b2b haplogroup.

“There’s a decent record of human burials before around 14,000 years ago,” said Hodgkins. “But the latest Upper Paleolithic period and earliest part of the Mesolithic are more poorly known when it comes to funerary practices. Infant burials are especially rare, so Neve adds important information to help fill this gap.”

“The Mesolithic is particularly interesting,” said Orr. “It followed the end of the final Ice Age and represents the last period in Europe when hunting and gathering was the primary way of making a living. So it’s a really important time period for understanding human prehistory.”

Detailed virtual histology of the infant’s teeth showed that she died 40–50 days after birth, and that she experienced stress that briefly halted the growth of her teeth 47 days and 28 days before she was born. Carbon and nitrogen analyses of the teeth revealed that the baby’s mother had been nourishing the infant in her womb on a land-based diet.

An analysis of the ornaments adorning the infant demonstrated the care invested in each piece and showed that many of the ornaments exhibited wear that proves they were passed down to the child from group members.

Along with the burial of a similarly aged female from Upward Sun River in Alaska, Hodgkins said the funerary treatment of Neve suggests that the recognition of infant females as full persons has deep origins in a common ancestral culture that was shared by peoples who migrated into Europe and those who migrated to North America. Or it may have arisen in parallel in populations across the planet.

Mortuary practices offer a window into the worldviews and social structure of past societies. Child funerary treatment provides important insights into who was considered a person and afforded the attributes of an individual self, moral agency, and eligibility for group membership. Neve shows that even the youngest females were recognized as full persons in her society.

And because archaeology has historically been viewed through a male lens, Hodgkins worries there are many stories we’ve missed.

“Right now, we have the oldest identified female infant burial in Europe,” said Hodgkins. “I hope that quickly becomes untrue. Archaeological reports have tended to focus on male stories and roles, and in doing so have left many people out of the narrative. Protein and DNA analyses are allowing us to better understand the diversity of human personhood and status in the past. Without DNA analysis, this highly decorated infant burial could possibly have been assumed male.”

In Western society, archaeologists have historically assumed that figureheads and warriors were male. But DNA analyses have proven the existence of female Viking warriors, nonbinary leaders, and powerful Bronze Age female rulers. Finding a burial like Neve’s is reason to look more critically at archaeology’s past, said Hodgkins. 

“This is about increasing our knowledge of women, but also acknowledging that we as archaeologists can’t understand the past through a singular lens. We need as diverse a perspective as possible because humans are complex.”

The research, excavation, and analysis were made possible with funding from The Wenner-Gren Foundation, Leakey Foundation, National Geographic Society Waitt Program, Hyde Family Foundation, Social Sciences and Humanities Research Council (SSHRC), the European Union’s Horizon 2020 Research and Innovation Program, and the Max Planck Society.

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Jamie Hodgkins, lead researcher, and team at the burial discovery site in Italy. Jamie Hodkins, PhD, CU Denver

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Illustration showing the placement of beads and shells along with the cranium. Claudine Gravel-Miguel

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The mouth of the Arma Veirana cave, a site in the Ligurian mountains of northwestern Italy. Dominique Meyer image.

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Article Source: UNIVERSITY OF COLORADO DENVER news release.

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2,700-year-old leather armor proves technology transfer happened in antiquity

UNIVERSITY OF ZURICH—Researchers at the University of Zurich have investigated a unique leather scale armor found in the tomb of a horse rider in Northwest China. Design and construction details of the armor indicate that it originated in the Neo-Assyrian Empire between the 6th and 8th century BCE before being brought to China.

In 2013, a nearly complete leather scale armor was found in the tomb of an approx. 30-year-old male near the modern-day city of Turfan in Northwest China. This unprecedented find, which survived the millennia thanks to the area’s extremely arid climate, provided the international team led by Patrick Wertmann from the Institute of Asian and Oriental Studies of the University of Zurich with new insights on the spread of military technology during the first millennium BCE.

Scale armors protect the vital organs of fighters like an extra layer of skin without restricting their mobility. The armors were made of small shield-shaped plates arranged in horizontal rows and sewn onto a backing. Due to the costly materials and laborious manufacturing process, armors were very precious, and wearing them was considered a privilege of the elite. It was rare for them to be buried with the owner. However, the emergence of powerful states with large armies in the ancient world led to the development of less precious but nevertheless effective armors made of leather, bronze or iron for ordinary soldiers.

Standard military equipment for horsemen

The researchers used radiocarbon dating to determine the age of the armor to between 786 and 543 BCE. It was originally made of about 5,444 smaller scales and 140 larger scales, which together with leather laces and lining weighed between 4 and 5kg. The armor resembles a waistcoat that protects the front of the torso, hips, the sides and the lower back of the body. It can be put on quickly without the help of another person and fits people of different statures.

“The armor was professionally produced in large numbers,” says Patrick Wertmann. With the increasing use of chariots in Middle Eastern warfare, a special armor for horsemen was developed from the 9th century BCE. These armors later became part of the standardized equipment of military forces of the Neo-Assyrian Empire, which extended from parts of present-day Iraq to Iran, Syria, Turkey and Egypt.

Two armors, distinct units

While there is no direct parallel to the 2,700-year-old armor in the whole of Northwest China, there are some stylistic and functional similarities to a second contemporary armor of unknown origin held by the Metropolitan Museum of Art in New York (the Met). It is possible that the two armors were intended as outfits for distinct units of the same army, i.e. the Yanghai armor for cavalry and the armor in the Met for infantry.

It is unclear whether the Yanghai armor belonged to a foreign soldier working for the Assyrian forces who brought it back home with him, or whether the armor was captured from someone else who had been to the region. “Even though we can’t trace the exact path of the scale armor from Assyria to Northwest China, the find is one of the rare actual proofs of West-East technology transfer across the Eurasian continent during the early first millennium BCE,” says Wertmann.

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The ancient leather shed armour could be dated to the period between 786 and 543 BC. D.L. Xu, P. Wertmann, M. Yibulayinmu

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Article Source: University of Zurich news release

*Patrick Wertmann, Dongliang Xu, Irina Elkina, Regine Vogel, Ma’eryamu Yibulayinmu, Pavel E. Tarasov, Donald J. La Rocca, Mayke Wagner, No borders for innovations: A ca. 2700-year-old Assyrian-style leather scale armour in Northwest China. Quaternary International. November 2021. https://doi.org/10.1016/j.quaint.2021.11.014

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Mystery solved: Footprints from site A at Laetoli, Tanzania, are from early humans, not bears

DARTMOUTH COLLEGE—The oldest unequivocal evidence of upright walking in the human lineage are footprints discovered at Laetoli, Tanzania in 1978, by paleontologist Mary Leakey and her team. The bipedal trackways date to 3.7 million years ago. Another set of mysterious footprints was partially excavated at nearby Site A in 1976 but dismissed as possibly being made by a bear. A recent re-excavation of the Site A footprints at Laetoli and a detailed comparative analysis* reveal that the footprints were made by an early human— a bipedal hominin, according to a new study reported in Nature.

“Given the increasing evidence for locomotor and species diversity in the hominin fossil record over the past 30 years, these unusual prints deserved another look,” says lead author Ellison McNutt, an assistant professor of instruction at the Heritage College of Osteopathic Medicine at Ohio University. She started the work as a graduate student in Ecology, Evolution, Environment, and Society at Dartmouth College, where she focused on the biomechanics of walking in early humans and utilized comparative anatomy, including that of bears, to understand how the heel bone contacts the ground (a foot position called “plantigrady”).

McNutt was fascinated by the bipedal (upright walking) footprints at Laetoli Site A. Laetoli is famous for its impressive trackway of hominin footprints at Sites G and S, which are generally accepted as Australopithecus afarensis—the species of the famous partial skeleton “Lucy.” But because the footprints at Site A were so different, some researchers thought they were made by a young bear walking upright on its hind legs.

To determine the maker of the Site A footprints, in June 2019, an international research team led by co-author Charles Musiba, an associate professor of anthropology at University of Colorado Denver, went to Laetoli, where they re-excavated and fully cleaned the five, consecutive footprints. They identified evidence that the fossil footprints were made by a hominin—including a large impression for the heel and the big toe. The footprints were measured, photographed and 3D-scanned.

The researchers compared the Laetoli Site A tracks to the footprints of black bears (Ursus americanus), chimpanzees (Pan troglodytes), and humans (Homo sapiens).

They teamed up with co-authors Ben and Phoebe Kilham, who run the Kilham Bear Center, a rescue and rehabilitation center for black bears in Lyme, New Hampshire. They identified four semi-wild juvenile black bears at the Center, with feet similar in size to that of the Site A footprints. Each bear was lured with maple syrup or apple sauce, to stand up and walk on their two hind legs across a trackway filled with mud to capture their footprints.

Over 50 hours of video on wild black bears was also obtained. The bears walked on two feet less than 1% of the total observation time making it unlikely that a bear made the footprints at Laetoli, especially given that no footprints were found of this individual walking on four legs.

As bears walk, they take very wide steps, wobbling back and forth,” says senior author Jeremy DeSilva, an associate professor of anthropology at Dartmouth. “They are unable to walk with a gait similar to that of the Site A footprints, as their hip musculature and knee shape does not permit that kind of motion and balance.” Bear heels taper and their toes and feet are fan-like, while early human feet are squared off and have a prominent big toe, according to the researchers. Curiously, though, the Site A footprints record a hominin crossing one leg over the other as it walked—a gait called “cross-stepping.”

“Although humans don’t typically cross-step, this motion can occur when one is trying to reestablish their balance,” says McNutt. “The Site A footprints may have been the result of a hominin walking across an area that was an unlevel surface.”

Based on footprints collected from semi-wild chimpanzees at Ngamba Island Chimpanzee Sanctuary in Uganda and two captive juveniles at Stony Brook University, the team found that chimpanzees have relatively narrow heels compared to their forefoot, a trait shared in common with bears. But the Laetoli footprints, including those at Site A, have wide heels relative to their forefoot.

The Site A footprints also contained the impressions of a large hallux (big toe) and smaller second digit. The size difference between the two digits was similar to humans and chimpanzees, but not black bears. These details further demonstrate that the footprints were likely made by a hominin moving on two legs. But in comparing the Laetoli footprints at Site A and the inferred foot proportions, morphology and likely gait, the results reveal that the Site A footprints are distinct from those of Australopithecus afarensis at Sites G and S.

“Through this research, we now have conclusive evidence from the Site A footprints that there were different hominin species walking bipedally on this landscape but in different ways on different feet,” says DeSilva, who focuses on the origins and evolution of human walking. “We’ve had this evidence since the 1970s. It just took the rediscovery of these wonderful footprints and a more detailed analysis to get us here.”

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Model of Laetoli Site A using photogrammetry showing five hominin footprints (a); and corresponding contour map of the site at Laetoli, Tanzania, generated from a 3D surface scan (b); map showing Laetoli, which is located within the Ngorongoro Conservation Area in northern Tanzania, south of Olduvai Gorge (c); topographical maps of A2 footprint (d) and A3 footprint (e). Images (a) and (b) by Austin C. Hill and Catherine Miller. Image (c): Illustration using GoogleMaps by Ellison McNutt. Images (d) and (e) by Stephen Gaughan and James Adams.

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Image of Laetoli A3 footprint (on left) and image of a cast of Laetoli G1 footprint (on right). Analysis shows similarities in length of Laetoli A3 and G footprints but differences in forefoot width with the former being wider. Image on left by Jeremy DeSilva and on right by Eli Burakian/Dartmouth.

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Article Source: Dartmouth College news release.