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At last, acknowledging royal women’s political power

SANTA FE INSTITUTE—The narratives we tell about the past often feature a cast of familiar main characters: kings and rulers, warriors and diplomats — men who made laws and fought wars, who held power over others in their own lands and beyond. When women enter our stories, we rarely afford them much agency. But across the globe in a variety of societies, royal women found ways to advance the issues they cared about and advocate for the people important to them.

In a recent paper published in the Journal of Archaeological Research, anthropologist Paula Sabloff analyzes the archeological and written records of eight premodern states separated by both time and space, detailing ways that queen rulers and main wives took political action. Her comparative analysis reveals similar patterns in the societies despite the fact that they were isolated from one another.

Sabloff’s analysis includes three types of regions: independent states or city-states (including the Mari Kingdom of Old Babylonia, 2000-1600 BC, and Protohistoric Hawai’i, AD 1570-1788); empires (Old Kingdom Egypt, 2686-2181 BC, Late Shang China, 1250-1046 BC, the Aztec Empire, AD 1440-1520, and the Inca Empire, AD 1460-1532); and states in regions that contained both states and empires (Late Classic Maya, AD 600-800, and Postclassic Zapotec, AD 1050-1500).

As Sabloff described in another recent paper, women were often used as bargaining chips, used to form strategic alliances between states through marriage. “Here are examples of, even when women were pawns in marriage, they still ended up with a lot of power,” she says. She found remarkable similarities in the types of power that royal women used.

“Queen rulers held nearly the same political power as kings,” she explains. “Main wives were active players in determining succession, governing the polity, building inter- and intrapolity alliances, and expanding or defending territory.” These women also exerted influence by obligating courtiers and tradesmen through patron-client relationships, interceded on behalf of their relatives, and sometimes spied on or conspired against their royal husbands.

“Political agency wasn’t just about waging war,” says Sabloff. “It was about being able to influence policy, to influence who is on the throne. There were levels of agency, but hers was right behind his.”

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Princess Nefertiabet of Old Kingdom Egypt, stela. Rama, Wikimedia Commons

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Article Source: Santa Fe Institute news release

Megalith tombs were family graves in European Stone Age

UPPSALA UNIVERSITY—In a new study published in the Proceedings of the National Academy of Sciences, an international research team, led from Uppsala University, discovered kin relationships among Stone Age individuals buried in megalithic tombs on Ireland and in Sweden. The kin relations can be traced for more than ten generations and suggests that megaliths were graves for kindred groups in Stone Age northwestern Europe.

Agriculture spread with migrants from the Fertile Crescent into Europe around 9,000 BCE, reaching northwestern Europe by 4,000 BCE. Starting around 4,500 BCE, a new phenomenon of constructing megalithic monuments, particularly for funerary practices, emerged along the Atlantic façade. These constructions have been enigmatic to the scientific community, and the origin and social structure of the groups that erected them has remained largely unknown. The international team sequenced and analyzed the genomes from the human remains of 24 individuals from five megalithic burial sites, encompassing the widespread tradition of megalithic construction in northern and western Europe.

The team collected human remains of 24 individuals from megaliths on Ireland, in Scotland and the Baltic island of Gotland, Sweden. The remains were radiocarbon-dated to between 3,800 and 2,600 BCE. DNA was extracted from bones and teeth for genome sequencing. The team compared the genomic data to the genetic variation of Stone Age groups and individuals from other parts of Europe. The individuals in the megaliths were closely related to Neolithic farmers in northern and western Europe, and also to some groups in Iberia, but less related to farmer groups in central Europe.

The team found an overrepresentation of males compared to females in the megalith tombs on the British Isles.

“We found paternal continuity through time, including the same Y-chromosome haplotypes reoccurring over and over again,” says archaeogeneticist Helena Malmström of Uppsala University and co-first author. “However, female kindred members were not excluded from the megalith burials as three of the six kinship relationships in these megaliths involved females.”

The genetic data show close kin relationships among the individuals buried within the megaliths. A likely parent-offspring relation was discovered for individuals in the Listhogil Tomb at the Carrowmore site and Tomb 1 at Primrose Grange, about 2 km distance away from each other. “This came as a surprise. It appears as these Neolithic societies were tightly knit with very close kin relations across burial sites,” says population-geneticist Federico Sanchez-Quinto of Uppsala University and co-first author.

The Ansarve site on the island of Gotland in the Baltic Sea is embedded in an area with mostly hunter-gathers at the time. “The people buried in the Ansarve tomb are remarkably different on a genetic level compared to the contemporaneous individuals excavated from hunter-gather-contexts, showing that the burial tradition in this megalithic tomb, which lasted for over 700 years, was performed by distinct groups with roots in the European Neolithic expansion,” says archaeogeneticist Magdalena Fraser of Uppsala University and co-first author.

“That we find distinct paternal lineages among the people in the megaliths, an overrepresentation of males in some tombs, and the clear kindred relationships point to towards the individuals being part of a patrilineal segment of the society rather than representing a random sample from a larger Neolithic farmer community,” says Mattias Jakobsson, population-geneticist at Uppsala University and senior author of the study.

“Our study demonstrates the potential in archaeogenetics to not only reveal large-scale migrations, but also inform about Stone Age societies and the role of particular phenomena in those times such as the megalith phenomena,” says Federico Sanchez-Quinto.

“The patterns that we observe could be unique to the Primrose, Carrowmore, and Ansarve burials, and future studies of other megaliths are needed to tell whether this is a general pattern for megalith burials,” says osteoarchaeologist Jan Storå of Stockholm University.

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The Ansarve site on the island of Gotland in the Baltic Sea is embedded in an area with mostly hunter-gatherers at the time. Magdalena Fraser

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The team found an overrepresentation of males compared to females in the megalith tombs on the British Isles. Göran Burenhult

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A likely parent-offspring relation was discovered for individuals in the Listhogil Tomb at the Carrowmore site and Tomb 1 at Primrose Grange, about 2 km distance away from each other. Göran Burenhult

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Article Source: Uppsala University news release

Need for social skills helped shape modern human face

UNIVERSITY OF YORK—The modern human face is distinctively different to that of our near relatives and now researchers believe its evolution may have been partly driven by our need for good social skills.

As large-brained, short-faced hominins, our faces are different from other, now extinct hominins (such as the Neanderthals) and our closest living relatives (bonobos and chimpanzees), but how and why did the modern human face evolve this way?

A new review published in Nature Ecology and Evolution and authored by a team of international experts, including researchers from the University of York, traces changes in the evolution of the face from the early African hominins to the appearance of modern human anatomy.

They conclude that social communication has been somewhat overlooked as a factor underlying the modern human facial form. Our faces should be seen as the result of a combination of biomechanical, physiological and social influences, the authors of the study say.

The researchers suggest that our faces evolved not only due to factors such as diet and climate, but possibly also to provide more opportunities for gesture and nonverbal communication – vital skills for establishing the large social networks which are believed to have helped Homo sapiens to survive.

“We can now use our faces to signal more than 20 different categories of emotion via the contraction or relaxation of muscles”, says Paul O’Higgins, Professor of Anatomy at the Hull York Medical School and the Department of Archaeology at the University of York. “It’s unlikely that our early human ancestors had the same facial dexterity as the overall shape of the face and the positions of the muscles were different.”

Instead of the pronounced brow ridge of other hominins, humans developed a smooth forehead with more visible, hairy eyebrows capable of a greater range of movement. This, alongside our faces becoming more slender, allows us to express a wide range of subtle emotions – including recognition and sympathy.

“We know that other factors such as diet, respiratory physiology and climate have contributed to the shape of the modern human face, but to interpret its evolution solely in terms of these factors would be an oversimplification,” Professor O’Higgins adds.

The human face has been partly shaped by the mechanical demands of feeding and over the past 100,000 years our faces have been getting smaller as our developing ability to cook and process food led to a reduced need for chewing.

This facial shrinking process has become particularly marked since the agricultural revolution, as we switched from being hunter gatherers to agriculturalists and then to living in cities – lifestyles that led to increasingly pre-processed foods and less physical effort.

“Softer modern diets and industrialized societies may mean that the human face continues to decrease in size”, says Professor O’Higgins. “There are limits on how much the human face can change however, for example breathing requires a sufficiently large nasal cavity.”

“However, within these limits, the evolution of the human face is likely to continue as long as our species survives, migrates and encounters new environmental, social and cultural conditions.”

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Skulls of hominins over the last 4.4 million years. Rodrigo Lacruz

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Article Source: UNIVERSITY OF YORK news release

Archaeologists discover lost medieval city in Africa

A team of archaeologists have identified the remains of what they suggest may be Barara, Ethiopia’s largest lost medieval city.

The city was thought to be a powerful center of trade and commerce during medieval times, and some medieval chroniclers identified Barara as the capital and governing seat of the legendary Prestor John, a Christian patriarch and king who was popular in European chronicles and tradition from the 7th through the 19th centuries. But after hundreds of years of prosperity, the city was thought to have been destroyed, possibly by the forces of Ahmad Gran the “left-handed” during the Religious Wars.

“Accounts of the destruction of Barara and other cities and churches accurately depict that demolition was total,” writes Samuel Walker, a lead archaeologist for the search, in his article recently published in Popular Archaeology. “Even grindstones were smashed to ensure populations had nothing to return to. During the religious wars, most associated religious structures, on both sides, along with their treasures of relics and manuscripts, perished, usually via fire.”

Walker and his team employed a variety of tools and approaches in their investigation, including historical documents research, interviews, mapping, remote sensing, and archaeological survey.  Cooperating with Ethiopia’s government and community authorities, they were able to uncover or re-interpret already existing data, utilize remote sensing information, as well as geographic and material evidence on the ground, to draw conclusions with what they believe to be a high degree of confidence. The initial key to their research was intense study of a famous map of the world made around 1450 by the Italian cartographer Fra Mauro.

“The 1450 Fra Mauro map indicates that there are substantial medieval cities across Ethiopia [with] the largest, in the vicinity of Addis Ababa, called Barara,” wrote Walker in correspondence with Popular Archaeology. “Medieval Europe was mesmerized by the stories coming up from Africa into Jerusalem, and into Italy, Byzantium, and Alexandria, Egypt, the head of the Coptic Church. These cities were for centuries thought to be myth, but our research indicates that each of the geographical features can be identified and we now have candidates for every named city in Ethiopia at the time. This will substantially rewrite the history of Ethiopia and Africa as, for the first time, we have glimpses of various unknown civilizations across the landscape, in addition to putting evidence forth that these “myths” are in fact, substantial ruins with centuries of hidden history.”

Regarding Barara itself, Walker’s research led him and his team to a site that featured remains matching the characteristics that archaeologists would likely find for the medieval city. “Our initial assessment indicates the site covers more than 2 square kms, with large quantities of period-specific cultural material along with wheel-made and imported pottery sherds throughout,” Walker writes. “True occupational soils over a meter thick, large architectural features including foundations for towers, a water system 80 m across, five cemeteries identified thus far from different periods and cultures, one containing hundreds of tombs, prove this is a substantial site fitting all the criteria for a city the size and importance of Barara.”

Walker hopes that the new findings will open up more study and research on Ethiopia’s deep and complex history, shedding light on a region that has played a more significant role within the narrative of Old World civilization than previously realized or recognized in the popular literature. 

Walker relates a more detailed account of the new discoveries in the article, Revealing Barara: The Long-Lost African Medieval City, a premium article published in the Spring 2019 issue of Popular Archaeology.

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Single-line 100 m field transect – Only diagnostics were collected and returned – Wheel-thrown and imported pottery, glass, and porcelain indicate outside influences and trade. Typical of an Imam Ahmed destruction, millstones and grinders have been shattered. Similar ceramic styles to early medieval vessels found at the Christian capital of Soba, Sudan (south of Khartoum) point to commerce and contacts.

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One of the hundreds of tombs identified among five cemeteries at the Barara site discovered thus far.

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Ancient DNA reveals new branches of the Denisovan family tree

CELL PRESS—It’s widely accepted that anatomically modern humans interbred with their close relatives, the Neanderthals and Denisovans, as they dispersed out of Africa. But a study* examining DNA fragments passed down from these ancient hominins to modern people living in Island Southeast Asia and New Guinea now suggests that the ancestry of Papuans includes not just one but two distinct Denisovan lineages, which had been separated from each other for hundreds of thousands of years. In fact, the researchers suggest, one of those Denisovan lineages is so different from the other that they really should be considered as an entirely new archaic hominin species.

The findings, based on a new collection of genome data made possible by study co-authors from Eijkman Institute for Molecular Biology in Jakarta, Indonesia, appear April 11 in the journal Cell. Taken together with previous work–which has pointed to a third Denisovan lineage in the genomes of modern Siberians, Native Americans, and East Asians–the evidence “suggests that modern humans interbred with multiple Denisovan populations, which were geographically isolated from each other over deep evolutionary time,” the researchers write.

The new findings show that modern humans making their way out of Africa for the first time were entering a new world that looked entirely different from the one we see today. “We used to think it was just us–modern humans–and Neanderthals,” says senior author Murray Cox of Massey University in New Zealand. “We now know that there was a huge diversity of human-like groups found all over the planet. Our ancestors came into contact with them all the time.”

The new evidence also unexpectedly shows extra mixing between Papuans and one of the two Denisovan groups, suggesting that this group actually lived in New Guinea or its adjacent islands. “People used to think that Denisovans lived on the Asian mainland and far to the north,” says Cox. “Our work instead shows that the center of archaic diversity was not in Europe or the frozen north, but instead in tropical Asia.”

It had already been clear that Island Southeast Asia and New Guinea was a special place, with individuals there carrying more archaic hominin DNA than anywhere else on Earth. The region also was recognized as key to the early evolution of Homo sapiens outside Africa. But there were gaps in the story.

To help fill those gaps, Cox’s team excavated archaic haplotypes from 161 new genomes spanning 14 island groups in Island Southeast Asia and New Guinea. Their analyses uncovered large stretches of DNA that didn’t jibe with a single introgression of genes from Denisovans into humans in the region. Instead, they report, modern Papuans carry hundreds of gene variants from two deeply divergent Denisovan lineages. In fact, they estimate that those two groups of Denisovans had been separated from one another for 350,000 years.

The new findings highlight how “incredibly understudied” this part of the world has been, the researchers say. To put it in context, many of the study’s participants live in Indonesia, a country the size of Europe that is the 4th largest country based on the size of its population. And yet, apart from a couple of genomes reported in a global survey of genomic diversity in 2016, the new paper reports the first Indonesian genome sequences. There also has been a strong bias in studies of archaic hominins to Europe and northern Eurasia because DNA collected from ancient bones survives best in the cold north.

This lack of global representation in both ancient and modern genome data is well noted, the researchers say. “However, we don’t think that people have really grasped just how much of a bias this puts on scientific interpretations–such as, here, the geographical distribution of archaic hominin populations,” Cox says.

As fascinating as these new findings are, the researchers say their primary aim is to use this new genomic data to help improve healthcare for people in Island Southeast Asia. They say this first genome survey in the region now offers the baseline information needed to set that work in motion.

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Map showing spread of Denisovans. John D. Croft

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Article Source: Cell Press news release

*Cell, Jacobs et al.: “Multiple deeply divergent Denisovan ancestries in Papuans” https://www.cell.com/cell/fulltext/S0092-8674(19)30218-1

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Archaeologists identify first prehistoric figurative cave art in Balkans

UNIVERSITY OF SOUTHAMPTON—An international team, led by an archaeologist from the University of Southampton and the University of Bordeaux, has revealed the first example of Palaeolithic figurative cave art found in the Balkan Peninsula.

Dr Aitor Ruiz-Redondo worked with researchers from the universities of Cantabria (Spain), Newfoundland (Canada), Zagreb (Croatia) and the Archaeological Museum of Istria (Croatia) to study the paintings, which could be up to 34,000 years old.

The cave art was first discovered in 2010 in Romualdova Pe?ina (‘Romuald’s cave’) at Istria in Croatia, when Darko Komšo, Director of the Archaeological Museum of Istria, noticed the existence of the remains of a red color in a deep part of the cave.

Following his discovery, the team led by Dr Ruiz-Redondo and funded by the French State and the Archaeological Museum of Istria, with the support of Natura Histrica, undertook a detailed analysis of the paintings and their archaeological context.

This led to the identification of several figurative paintings, including a bison, an ibex and two possible anthropomorphic figures, confirming the Palaeolithic age of the artworks. Furthermore, an excavation made in the ground below these paintings led to the discovery of a number of Palaeolithic age remains; a flint tool, an ochre crayon and several fragments of charcoal.

Radiocarbon dating of these objects show an estimated age of around 17,000 years and other indirect data suggest the paintings date to an even earlier period – at around 34,000-31,000 years ago. Further research will be conducted in order to establish the precise age of the rock art.

Findings are published in the journal Antiquity.

This discovery expands the so far sparse register of Palaeolithic art in south east Europe. It makes Romualdova Peina the first site where figurative Palaeolithic rock art has been discovered in this area. Together with Badanj in Bosnia and Herzegovina, the two are the only examples of rock art from the Palaeolithic period in the Balkans.

Dr Aitor Ruiz-Redondo, a British Academy-funded Newton International Fellow at the University of Southampton and postdoctoral researcher at the University of Bordeaux, said: “The importance of this finding is remarkable and sheds a new light on the understanding of Palaeolithic art in the territory of Croatia and the Balkan Peninsula, as well as its relationship with simultaneous phenomena throughout Europe.”

A new project started by Dr Ruiz-Redondo and his team, funded by the British Academy, will develop further research at these two sites during the next few years.

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Digital tracing of Bison featured in rock art. Aitor Ruiz-Redondo

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Digital tracing of Ibex featured in rock art. Aitor Ruiz-Redondo

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Composite of digital tracings of 1, Bison 2, Ibex and 3, possible anthropomorphic figures, from cave art. Aitor Ruiz-Redondo

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Article Source: University of Southampton news release 

New species of early human found in the Philippines

AUSTRALIAN NATIONAL UNIVERSITY—An international team of researchers have uncovered the remains of a new species of human in the Philippines, proving the region played a key role in hominin evolutionary history. The new species, Homo luzonensis is named after Luzon Island, where the more than 50,000 year old fossils were found during excavations at Callao Cave.

Co-author and a lead member of the team, Professor Philip Piper from The Australian National University (ANU) says the findings represent a major breakthrough in our understanding of human evolution across Southeast Asia.

The researchers uncovered the remains of at least two adults and one juvenile within the same archaeological deposits.

“The fossil remains included adult finger and toe bones, as well as teeth. We also recovered a child’s femur. There are some really interesting features – for example, the teeth are really small,” Professor Piper said.

“The size of the teeth generally, though not always, reflect the overall body-size of a mammal, so we think Homo luzonensis was probably relatively small. Exactly how small we don’t know yet. We would need to find some skeletal elements from which we could measure body-size more precisely” Professor Piper said.

“It’s quite incredible, the extremities, that is the hand and feet bones are remarkably Australopithecine-like. The Australopithecines last walked the earth in Africa about 2 million years ago and are considered to be the ancestors of the Homo group, which includes modern humans.

“So, the question is whether some of these features evolved as adaptations to island life, or whether they are anatomical traits passed down to Homo luzonensis from their ancestors over the preceding 2 million years.”

While there are still plenty of questions around the origins of Homo luzonensis, and their longevity on the island of Luzon, recent excavations near Callao Cave produced evidence of a butchered rhinoceros and stone tools dating to around 700,000 years ago.

“No hominin fossils were recovered, but this does provide a timeframe for a hominin presence on Luzon. Whether it was Homo luzonensis butchering and eating the rhinoceros remains to be seen,” Professor Piper said.

“It makes the whole region really significant. The Philippines is made up of a group of large islands that have been separated long enough to have potentially facilitated archipelago speciation. There is no reason why archaeological research in the Philippines couldn’t discover several species of hominin. It’s probably just a matter of time.”

Homo luzonensis shares some unique skeletal features with the famous Homo floresiensis or ‘the hobbit’, discovered on the island of Flores to the south east of the Philippine archipelago.

In addition, stone tools dating to around 200,000 years ago have been found on the island of Sulawesi, meaning that ancient hominins potentially inhabited many of the large islands of Southeast Asia.

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Professor Philip Piper from the ANU School of Archaeology and Anthropology inspects the cast of a hominin third metatarsal discovered in 2007. The bone is from a new species of hominin. Lannon Harley, ANU

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Article Source: Australian National University news release

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Wild or Domesticated: Faunal Analysis of the Joy/Flood Site, a Late Eighteenth and Early Nineteenth Century Archaeological Site 


Simmi Patel is currently a medical student, but the paper published here was originally prepared as her senior thesis while she was a student at Muhlenberg College, from which she graduated Cum Laude as a Biology and Anthropology major. She has completed field work throughout the continent of Africa, in Costa Rica, India and other places. 

 

Abstract

The Joy/Flood site located in Downeast Maine plays a vital role in depicting the life of the pioneers during the late eighteenth and early nineteenth century. Zooarchaeological analysis can reveal subsistence strategies of the pioneers through identification and analysis of the animal remains excavated from the site. Many of the pioneers that settled in Downeast, Maine came from Massachusetts. However, it is not clear whether or not pioneers retained subsistence strategies from their Massachusetts origins or modified them to utilize natural resources available in Downeast Maine. While animal taxa are similar in both Maine and Massachusetts, I hypothesize that pioneers modified food strategies from their previous environment in Massachusetts to their new environment in Downeast, Maine. Compared to archaeological evidence from Boston, faunal remains from the Joy/Flood site represent a greater utilization of wild resources suggesting utilization of natural resources in Maine. Overall, I propose settlers of Downeast Maine modified their food subsistence strategies during the migration in order to adapt to the natural environment provided by many resources in Maine. 

 

Introduction

Since the evolution of the genus Homo, approximately two million years ago, human and animals have shared a complex yet a mutually symbiotic relationship. This relationship has evolved from a time where humans were the prey and animals the predators to the present day where the human species is dominant. This relationship suggests animal remains play an important role in the daily lives of human beings. While many refer to “artifacts” as mostly ceramics, glass and metals, animal remains, which are ecofacts, can depict the life of human beings. Excavated in 2008, 2011 and 2013, the Joy/Flood site in Surry, Maine presents an interesting case study of pioneers during the late eighteenth and early nineteenth centuries. In order to assess the animal remains excavated at the Joy/Flood site, I used techniques of zooarchaeology, the study of animal remains excavated from archaeological sites. Through zooarchaeology, animal remains illuminate several patterns in the daily lives of humans which include changes or stasis in human societies, patterns in development and growth as well as food and nutritional needs. In this study, I determined adaptations and changes made in food strategies amongst the pioneers of Down East Maine through a faunal analysis. I hope to answer the following questions: are there any evident modifications in food subsistence strategies amongst the inhabitants; are these modifications consistent with adaptions to a new environment due to the fact that the inhabitants of Surry, Maine settled from Massachusetts; and lastly, are preferences of specific diets evident through the faunal analysis?

Through zooarchaeological techniques, this research used animal remains as a way to understand the relationship between humans and animals. Specifically, this research focused on the relationship between pioneers from the late eighteenth and early nineteenth centuries and food through the analysis of animal remains excavated from the Joy/Flood site in Surry, Maine. I determined modifications made in food strategies through an in-depth zooarchaeological analysis which essentially has two components, a biological component and an anthropological component. Both of these components allow for a holistic understanding of the ecofacts. First, the biological component of the animal remains is assessed through a systematic identification of taxa (taxonomic classification) recovered from the site.  These taxonomies are based on morphologies (type of bone, patterns, size, and proportions of the bones). The taxonomic classification utilized Linnaeus’s Systema Naturae, a binomial nomenclature system (Genus species).  The techniques involved with taxonomic classification included utilizing comparative animal skeletons (mammalian osteology) as well as anatomy books. The taxonomic data is categorized into two separate groups: primary and secondary data. Primary data included identifying elements (type of bone), taxonomic identification, specimen count, modifications, and anatomical features. The secondary data utilizes the primary data by determining: frequencies of taxa, skeletal frequencies, and dietary contributions.

While the biological component identified the taxa of the faunal remains, the anthropological component assessed the relationship between modifications made in food subsistence strategies and the inhabitants of Surry, Maine. More specifically, I interpreted the anthropological component through the raw zooarchaeological data and depicted the relationship between pioneers during the late eighteenth century and early nineteenth century on the eastern coast of Maine. Often, nutrition and food represent the core of many societies. By utilizing animal bones, evidence of nutritional and food patterns can be seen. This interpretation strives to present a holistic perspective on human and cultural behaviors through the relationship of animals and humans.

Through a zooarchaeological analysis, this research indicates that during the migration from Massachusetts to Maine, settlers of Downeast Maine modified food subsistence strategies. They modified food strategies to better adapt to the natural environment Maine provided. This research highlights alterations made in food habits due to changes in environments. This study proposes that settlers from Downeast Maine utilized more wild meat versus domesticated meat in order to utilize natural resources. This is evident through the representation of animal taxa in both Maine and Massachusetts. Also, this research utilized the biological and anthropological components to present a holistic zooarchaeological perspective on the relationship between animals and humans during this time.  While both locations, Maine and Massachusetts can provide domestic and wild food resources, an in-depth zooarchaeological analysis suggests settlers modified food subsistence strategies from a diet placing emphasis on domesticated meat to a diet which mainly utilizes wild animal meat.

Background

Brief historical context of the eastern coast and coastal Maine

The history of Maine played an important role in understanding the Joy/Flood site where coastal Maine represented much of what Maine was experiencing. We tend to think of European settlement of North America as the great move towards the west coast. However for much of the colonial period, prior to the Revolutionary War, the great frontier expanded to the south, north and east, specifically the northeast.  Beginning with early colonization of the Americas, Maine’s history until the war of 1812 is characterized by conflicts and warfare between the British, French, Native Americans and early colonists with interspersed short periods of prosperity. The major historical events that impacted much of Maine’s progression include: French and Indian war in 1755, Revolutionary War, the Embargo Act of 1807 and the War of 1812.

French and Indian War, 1754-1763

Geographically, Maine is broken into four specific regions, the southern coast, Midcoast, Downeast, and Sunrise coast. While the Southern and Midcoast Maine were settled prior to the French and Indian War (Woodard 2004: 128), Downeast Maine, located between Penobscot and St. Croix Rivers was a disputed area due to constant British and French riffles (Woodard 2004: 130). The French and Indian War, a dispute over land, beginning in 1754, represented the beginnings of many conflicts to come for the colonies (Sloane 1893). By the end of the nine years, settlers along costal Maine had be defeated and forced into poverty.

In 1763, peace finally came and colonists were given a short period of rest. The French had be defeated and were banned from North American mainland by Great Britain. The Maine frontier, an area associated with warfare and danger, had become safe again for English settlement. Despite Maine’s desperate poverty and other conditions such as acidic soil, which makes farming difficult and harsh winters, many people of New England were now willing to move to there (Woodard 2004: 128-130). Regions around Maine, such as Massachusetts, Connecticut and New Hampshire were running out of the one thing every young farmer wanted: Land (Gross 1976). Those who could afford to live in nicer areas moved o New York and Vermont. Those who were not as fortunate, moved to Maine in hopes of a better life. In the years preceding the Revolutionary War, Maine’s population doubled to 47,000 inhabitants where the majority settled in Midcoast and Downeast Maine (Woodard 2004: 130).

Despite the new opportunities to settle in Maine, settlers soon discovered the fact that ownership in Maine was largely disputable. In Midcoast Maine, proprietors claimed much of the larger areas such as the Waldo, Plymouth and Pejepscot. Somewhere amongst the proprietors were squatters who claimed smaller areas such as Boothbay, Bristol and Pemaquid peninsulas. Many of these squatters moved from Northeast Massachusetts to Downeast Maine in hopes of gaining new land. However arguments over land continued for the decade leaving unresolved issues in the Downeast Maine (Woodard 2004: 131-134). Before the situation could be resolved permanently, the American Revolution happened.

The Revolutionary War, 1775-1783

Unfortunately for many settlers in the Northeast, the British victory of the French and Indian War provided relief only for a decade. Tensions between the colonies and Great Britain grew immensely between the peace in 1763 and to the establishment of the Stamp Act of 1765 which was imposed by Parliament to pay off debt from the French and Indian War (Leamon 1993: 42). This was one of many acts committed by Great Britain which will plant seeds for the great American Revolutionary War.

During the Revolutionary War, settlers in Maine found themselves at odds when warfare resulted in disruption of trade. In 1774, just before the war broke out, the British empire imposed the Coercive acts which cut off all trade with Boston (Woodard 2004: 136). By 1779, the British sent occupied Castine and sent cruisers to disrupt trading of goods in Maine (Paine 2000). The British Army prohibited lumbering of timber, shingles and oak staves along the coast. Due to little productive farmland in eastern Maine, many settlers relied on fishing and lumbering timber to make a viable livelihood. However when trade was halted, Downeast settlers were put in a dire position because maritime was integral to the overall economy of Maine (Woodard 2004: 135-141). 

The destruction of Maine’s economy created food shortages and without trade, famine loomed across Maine. Along with food shortages, several side effects from the war created turmoil in the lives of the settlers. During the war, British cruisers often killed domesticated animals such as cows. This put several settlers in a dilemma primarily because while food was scarce, many now had to utilize wild meat to compensate for British cruisers killing cows.  As the war began, cries from Maine cried, “Give us Bread” to Congress who was in no position to help any desperate states. On top of a lack of food, settlers in eastern Maine suffered a terrible drought in 1774 which resulted in scarcity of grains and bitter winters from 1778 until 1780 making it very difficult for settlers to sustain a livelihood (Leamon 1993: 142). Maine’s geography played an important role in contributing to agricultural patterns amongst the settlers. Initially, coastal Maine was formed through melting of ice glaciers. This resulted in nutrient rich bodies of water however created thin, rocky and acidic soils (Paine 2000: 8-9). These natural conditions of Maine hindered agricultural production during the Revolutionary War since sufficient crops were unable to be cultivated in the thin and rocky soils (Woodard 2004: 139).  With farming proving to be insufficient and trade prohibited during the war, settlers were forced to dig for clams along the coast. Some were desperate enough to eat potato sprouts, starching flour and clams in order to sustain life (Woodard 2004: 142-143). As the northeast continued to face the effects of the Revolutionary war, more continued to settle in the “inhabitable” regions of Maine. In his study of Concord, Massachusetts, Robert Gross points out that for about a decade after the war, more than half of the minutemen settled in Maine in hopes of making a new living. Little did they know, Maine was not enough to sustain a comfortable life (1976). Given these conditions, settlers of Maine lived a life of desperation and struggles. Despite the war ending in 1783, settlers of Maine must face the aftermath of the Revolutionary war.

Post -Revolutionary War: Embargo Act and War of 1812, 1784- 1812.

Along with hardships faced post-Revolutionary war, Mainers continued to fall in the hands of more destitutions. Immediately after the war, Massachusetts owned four-fifths of Maine territory in 1784. In order to take advantage of the resources Maine contained, the Massachusetts government arranged a lottery system of land distribution. However this proved to be unsuccessful and frustrating for settlers (Leamon 1993: 166-168). Moses Greenleaf claimed after the Revolutionary War, “the multitude of hands throw out of employment, the general stagnation of business arising from unsettled state of government, and the uncertainties and difficulties incident to the first existence as a nation, left many with no tolerable prospect of comfortable subsistence for their families, but to establish themselves on some of the vacant land, with which the country abounded” (Greenleaf 1816). Moses mentions that when Massachusetts became a sovereign and independent state after the war, many people who fought in the far chose to move to Maine in hopes of a better life. While Maine provided more land, it certainly did not bring immediate prosperity for many settlers.

Historians assert that settlers in Maine endured even more difficulty as the colonies prepared for yet another war, the War of 1812 (Sloane 1893: 55). In response to British warships violating America’s sovereignty by seizing American ships, President Jefferson imposed the Embargo Act of 1807 which prohibited trade with Great Britain and France.  Overall the Embargo Act was unsuccessful economically because Downeast relied on coastal trade to sustain a livelihood. Once again struggling to make a decent living, people of Downeast Maine hope for a short period of prosperity between the Revolution and the War of 1812 (Woodard 2004: 181-185).

During the short period between the Revolutionary War and the War of 1812, farming the unpredictable lands of Maine seemed like the only viable economic opportunity. The unpredictability of Maine’s lands severely affected diets and accessibility to food. In an attempt to bypass the acidic nature of the soil, settlers attempted to grow crops such as wheat.  However due to the prohibition of trading imposed by the Embargo Act, settlers were coerced to trade profit by smuggling wheat, meat lumber, resources prevalent in Maine (Woodard 2004: 165-170).

Living off the land

Thus, settlers were forced to making a living off the landscape utilizing both marine and terrestrial resources in order to compensate for the lack of fertile soils, long periods of wars, and the exponential increases in food scarcities and shortages. Sloane claims, “Geographical influences and physical causes in general are often too over-estimated” (22:1893).  In the case of Maine, specifically Down East, utilizing natural resources was the only viable option for livelihood for many settlers. Maine’s landscape, specifically the coastline has played an important role in determining the food subsistence strategies of the settlers. Specifically in Downeast, Maine there is an abundance in forests, navigable waterways and many harbors for fishing, trading and shipbuilding. However due to the several wars and conflicts, much of these resources were halted and were not utilized in Downeast, Maine. In the case of Maine, there are two distinct geological events to consider which have left marks on the landscape. The first being the creation of a “microcontinent” by the Norumbega fault, which runs through Maine parallel to the coast. The Norumbega fault created a distinctive divide between coastal Maine and inner Maine. Over several hundreds of years, the two land masses collided creating the Acadian Mountain range, rounded peaks and thousands of valleys, coves and inlets (Gee 2011: 233). These bodies of water provided rich biodiversity suggesting a diverse food options. The second geophysical event was glaciation which eventually influenced the development of the Downeast Maine’s economic landscape. The melting of ice glaciers raised ocean levels drowning the coast, creating Maine’s costal line. The melting of glaciers also contributed to the biodiversity of bodies of water providing various species of fish (Gee 2011: 235). Conceptualizing coastal Maine which has been shaped by geological forces demonstrates the diversity in the natural resources in Maine (Figure 2). While several wars disrupted the utilization of these natural resources, coastal Maine provides an interesting case where food strategies are dependent on both terrestrial and marine species.

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Figure 2. The richness of Maine’s Drowned Coast. The map on the left shows the Norumbega fault, which has left indelible marks on the landscape; the map on the right suggests connections between the natural history of Downeast Maine coast to the geological features which provides richness in the natural environment.  Source: Adapted from Warren, James 2004

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Brief History of the Surry and the Joy/Flood site

As wars concluded during the late eighteenth century and early nineteenth century, Maine became more “habitable” allowing for settlers to permanently settle along the coast of Maine. The Joy/Flood site located in the town of Surry on the Downeast coast of Maine was one of the many places settled during the late eighteenth century. In 1767, David Marsh and 359 associates petitioned to the Massachusetts government to settle between the Penobscot and the Union rivers located in the areas next to Surry, Maine (Bonsey 2003). In 1767, David Marsh and 359 associates petitioned to the Massachusetts government to settle between the Penobscot and the Union rivers. The petition was favorable and six townships were granted, including the town of Surry (Hancock County Recorder of Deeds).

Maine, originally a province of Massachusetts, provided a limited number of occupations. The major occupations included fishing, lumbering, ship building and trading with Native Americans. In simple terms, “men did not come here to farm, they came to lumber and fish…agriculture was incidental in Maine” (Day 1954: 9). While fish and lumbering were the most well-known occupations in for the settlers, colonists adopted agricultural techniques to sustain a more stable lifestyle (Bonsey 2003). Farming was the chief occupation despite the harsh and acidic conditions of the soil which made cultivation difficult for many farmers. Farmers were obliged to make a living through agricultural means over lumbering which eventually became inaccessible. Day argues corn was considered the most profitable crop in Downeast Maine (1954) while Bonsey argues the opposite and claims corn was less successful because of the fact that many wild animals ate it (2003). While corn and barley were principal grains, rye and wheat did not do as well. Potatoes grew well in the acidic soils of Maine making it a successful crop as well (Day 1954: 84).

Colonial agriculture in the late eighteenth century was a combination of both Old World and New World agricultural crops. In the early years, life in Surry was simple. The people in the town relied on growing potatoes, corn, barley and beans over burned land. With new agriculture techniques post revolution times, people of coastal Maine were able to incorporate domesticated meats.. As the colony grew over the years, settlers had both cattle and goat. Horses and sheep were later introduced, completing the domesticated animal selection (Day 1954).

The Joy/Flood, a late eighteenth and early nineteenth century archaeological site, represents much of what Downeast Maine was experiencing at the time. This site provides a closer examination of the complex portrayal of life on the frontier. In the early 1760’s, sons of Benjamin Joy, Samuel and Nathaniel were given two 100-acres of land in East Surry by the Massachusetts government. Nathaniel Joy eventually sold his share of the land, Lot 26 to Andrew Flood in 1784 according to the Hancock County Court House (Hancock Country Recorder of Deeds 1784). Twenty-two years later, the Lot 26 was allotted to Dominicus Flood, son of Andrew Flood. Unclear of exact historical documents, Dominicus probably lived on Lot 26 with his family while his father lived near his sawmill located at the head of Patten’s Bay (Carter 2012:3).

While Lot 26 was the possession of the Flood family, Surry became an integrated town in Downeast Maine in 1803. Between 1804 and 1811, a road was constructed between Ellsworth and Patten’s Bay (Wasson 1878; Limeburner 1941). Bisecting Lot 26, the road was approximately half a mile inland making the coast much farther from the Lot. This ultimately resulted in a shift from marine diets to land and agriculture, terrestrial diets. However the construction of the road resulted in the desertion of the coast within five years of its establishment. Dominicus Flood built the first barn along Lot 26 in 1810. The following year in 1811, he moved adjacent to the road inferring the fact that the Floods occupied the site from 1784 to 1811 (Carter 2012:3-4). Today, Lot number 26 belongs to Stan Richmond who also shares half the lot with Tuffy Carlisle. The Joy/Flood site is located on the western side of lot, Stan Richmond’s property.

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Figure 3. Map of Downeast Maine with location of the Joy/Flood site

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Much of the deed and title process caused much chaos during the late eighteenth century. While there is some historical evidence, much of it lacks in clarity.  Due to the confusion involved with settlement and land rights, it is difficult to investigate the history of Down east Maine during the eighteenth and nineteenth century. Many of the original settlers did not have recorded deeds of their ownership. When historical evidence lacks, we can rely on archaeology to aid in our understanding of human condition and life during these times (Carter 2012: 3). Specifically, zooarchaeology, the study of animal remains, provides insights into diet, culture and livelihood. While historical evidence such as deeds provide information on the inhabitants of Surry, Maine, animal remains through zooarchaeological techniques can reconstruct diet and lifestyle for the inhabitants highlighting the daily life of the pioneers.

Zooarchaeology

Zooarchaeology refers to the study of animal remains excavated from archaeological sites. The goal of zooarchaeology is to understand the relationship(s) between humans and their environment(s) (Reitz and Wing 2008). Reitz and Wing argue that “zooarchaeology is characterized by its broad, interdisciplinary character, which makes it difficult to write a review that adequately covers all aspects of the field” (2008: 4). The diversity found in zooarchaeology can be traced to the applications of many fields including physical, biological, ecological concepts in anthropology in order to study animal remains. The term ‘animal remains’ usually refers to mammalian bones, avian bones, fish scales, Mollusca shells and insect shells (Thomas 1996: 2).  Since the beginning, human minds have been intrigued by fossils. However examination of animal remains was not conducted until the 1700’s. Since then zooarchaeologists have relied on combinations of natural and social sciences, history and the humanities in order to better understand the complex relationship between people and animals. The primary purpose of zooarchaeological research is to study the interactions between humans and animals and the consequences of this relationship relative to humans, environment and food sources (Reitz and Wing 2008). Most animal remains are a result of complex human and animal behaviors relative to natural resources, cultural perceptions of these resources and process of exploitation. One of the most fundamental uses of animals is for nutritional purposes. This is normally the foundation of subsistence strategies as well as economic and cultural institutions. One of the primary goals of zooarchaeology is to associate animal remains recovered from archaeological sites with nutrition (Weigelt 1989 and Wintemberg 1919).

Reitz and Wing argue that the study of animal remains from an archaeological site not only requires a background in anthropology but also a foundation in biology (2008). Reitz and Wing claim, “Without this background (biology), the faunal study is, at best, incomplete and, at worst inaccurate” (2008: 13). The biological component of zooarchaeology requires knowledge in basic biological and ecological concepts. This includes skeletal biology such as teeth, bone, shell and exoskeleton recovered from sites. It is also necessary to be familiar with systematic classifications, the field of taxonomy (Reitz and Wing 2008). The anthropological component provides context of the use of animal remains as well as providing information on the relationship between animals and humans (Reitz and Wing 2008; Willey and Sabloff 1974).

Reitz and Wing claim, “research does not occur in an intellectual vacuum” (2008: 27). In order to assess the goals of zooarchaeology which include relating animal remains to nutrition, theories and methods are drawn from a variety of sources. Anthropological theories about the relationship between humans and the world around them, including animals are linked through zooarchaeology. Anthropological theories have influenced the history and construction of zooarchaeology. Of the many theories, the theory of cultural ecology which include biological and anthropological research methods dominate most of recent zooarchaeological research. Cultural ecology provides a different perspective on the relationship between people and their environment which encompasses animals (Reitz and Wing 2008). According Steward (1955), “cultures and environments are part of a total web of life” (31). Steward (1955) and many cultural ecologists urge resource utilization is strongly related to the environment. Thus, characteristics associated with subsistence ad economics such as type of animal remains constitute the “cultural core” (Ellen 1982; Jochim 1979, 1981; and Moran 1990). Cultural ecology is associated with studies of adaptive strategies emphasizing cultural behavior in both natural and social environments (Vayda and Rappaport 1968). Cultural ecologists interpret the relationship between humans and their environments as a dynamic process that may result in modifications to specific behaviors. They focus on the adaptive relationship between humans and their environments, including subsistence strategies and reactions to these environmental changes. In the case of settlers of the Joy/Flood site, food subsistence strategies were modified in response to changes in the environment. The selection of food is based on a combination of cultural, ecological and technological considerations. Through the ecological framework, zooarchaeology has assumed a prominent role in archaeological field work and research (Jochim 1981).

Archaeofaunal remains provide an opportunity to study the evolution of the human species parallel to the evolution of animal species whether on a macro level or micro level which is similar to relationship of animals and humans present at the Joy/Flood site. A long chain of events occurred between the original collection of the animal bones by the archaeologist and the consumption of animals by the inhabitants: the first being incorporation in archaeological sites, then excavation of the animal remains, faunal remains ending up on a workbench and the final publication of their significance (Davis 1987: 23-27). Humans are usually responsible for collecting archaeofaunal remains. In the case of Surry, Maine, the faunal remains were collected and utilized by the pioneers who inhabited the Joy/Flood site.

Due to the fact the pioneers are mainly responsible for utilizing and collecting animal meat, animal remains provide information on how pioneers utilized their environment. Most of the Settlers of Surry originally traveled from Massachusetts, a flat terrain to Downeast Maine, a rocky terrain with acidic soil composition (Carter 2012). This specific change in environment and landscapes present through the taxa of animal species present at the Joy/Flood site.  This study analyzed animal remains in the context of adaptations and changes pioneers would have made shifting from Massachusetts to Maine. While both locations can provide terrestrial and marine food sources, the animal remains aided in determining preference of dietary choices and the specific adaptations when transitioning from Massachusetts to Maine.

When migrating from Massachusetts to Maine, pioneers might have made changes in food subsistence strategies due to changes in landscape. Animal remains reveal whether reveal whether there was a preference between wild and domestic animals in diet. Both wild and domestic animal meat would provide a stable and sustained diet however there is certainly differences and underlying importance associated with differentiating bones of a domestic animal from the bones of a wild animal (Davis 1987: 133). Zooarchaeologists use the criteria of six different categories to determine the difference between domesticated animal remains from wild animal remains. The six categories include: presence of foreign species, morphological change, size differences, species frequency, cultural factors and sex and age-related culling (Davis 1987: 133-151). In this study, the most important criteria to analyze and identify is the morphological changes made on the animal bones such as teeth marks or butchering cuts as well as species frequency which will reveal the most prevalent animal used for meat.

Similar to Davis (1987), O’Connor (2000) presented a detailed understanding of the relationship between humans and animals through domestication. Initially, domestication of animals such as sheep, pigs, and cattle and the development of animal husbandry mark major changes in human behavior and development. This provided the extensive utilization of animals which can range from food to using animal skin for clothing materials. The table below depicts the extensive use of animals. The following animals are the most common mammals in the North Eastern coast which would most likely be found in the animal remains excavated from the Joy/Flood site. The table below shows the utilization possibilities in domestic animals. Most of the common utilization includes meat, clothing and milk.

Colonial Boston, Massachusetts

In a rather major and important case study conducted by Landon (1996), “Feeding Colonial Boston” presents an accurate comparison between life in Massachusetts and in Maine. In this study, faunal assemblages from archaeological sites in eastern Massachusetts are examined in Landon’s (1996) “Feeding Colonial Boston” to assess modifications made in diet through faunal assemblages excavated at the Joy/Flood site in Downeast Maine. The data collected from faunal assemblages include four historic sites located in Boston, Massachusetts and surrounding areas. Landon (1996) assessed animal remains from: the Wilkinson Backlot site (BOS8) and Paddy’s Alley/Cross Street Backlot site (NE03C) which are located in Boston as well as Winslow site (C2) in Marshfield, Massachusetts and Spencer-Pierce-Little Farm (SPL) in Newbury (Landon 1996).

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Figure 4. Map of Massachusetts showing site locations. Source: Landon, David. 1996

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The four historic sites in Boston were excavated from a larger area of land. Boston’s historic Blackstone block was divided into four sites: Winslow site, Spencer-pierce-little farm site, Wilkinson Backlot Site, and Paddy’s Alley/Cross Street Backlot site.  The Wilkinson Back lot site was excavated under Mary Beaudry in 1983, for the Center for Archaeological Studies at Boston University. This area was on the edge of a marshy inlet at the time of Boston’s first settlement in 1630. By the mid-1650’s improvements were underway to develop the area for commercial purposes. The site is bordered on the Mill Creek which connects the Town Dock area to the east with the Mill pond to the west. By 1709, the site had been incorporated into a house lot and fenced off from the waterfront (Seasholes 1982:5).  In 1821, all of the lots on the Blackstone Block were purchased by developers however sites like the Wilkinson back lot was kept open and was not torn down completely (Landon 1996: 20-22). Paddy’s Alley/Cross Street Backlot site was excavated under the supervision of the author for the Office of Public Archaeology in 1988 (Elia et al. 1989). Like the Wilkinson Backlot site, this part of Boston was original land and settled during the founding of Boston in 1630. Both Wilkinson Backlot site and Paddy’s Alley/Cross Street Backlot site are located in Boston however Winslow Site and Spencer-pierce-little farm site are located outside of the city. The Winslow site is located in Marshfield, Massachusetts where the site was excavated under Henry Hornblower during the 1940s, then re-excavated in 1987 by Beaudry and George (Landon 1996). The Spencer-pierce-little farm site is located in Newbury, Massachusetts adjacent to the estuary of the Merrimack River (Beaudry 1987).

Amongst these four sites, researchers conducted a taxonomic and faunal remains analysis. They categorized the faunal remains into 6 large animal groups: Mammals, bird, fish, and reptiles, and unidentified. The majority of the animal remains found were categorized under mammals and also had the largest NISP (number of individual species) (see figure 4).

They also conducted an analysis on the frequency distribution of modifications to the bones and found bones were modified through weathering damages. They found that from all four historic sites, fracturing of faunal assemblages was due to weathering, burning then butchering.  Across the four sections in the site, there are some similarities in the specific taxa represented. The mammalian components of the assemblages are mainly dominated by cow, pig, sheep and goat remains which are represented through the NISP and MNI (minimum number of individuals) in table 3.  This data also revealed that settlers in the region preferred domestic animal meat over wild animal meat. This is seen through the low numbers of NISP among wild animals such as deer (Odocoileus virginianus) and other small mammals (Landon 1996: 39-43).  Lastly, the data reveals the vast majority of the mammal bones are cranial, rib, vertebral, and long bones (Landon 1996: 35-38).

Similar to the analysis conducted on frequency of taxa in the four sites, they also conducted an analysis comparing rural and urban animal remains by calculating the MNI (minimum number of individuals). The rural sites include the Spencer-Pierce-Little Farm site and Winslow site while the urban sites include Wilkinson and Paddy’s Alley/Cross Street site.  They found that the rural regions of Boston consisted of mainly domesticated animals over wild animals as seen in figure 5 (Landon 1996: 44- 46).

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Figure 5. Taxonomic Representation by percentage of total MNI for all four sites: Rural: N=181 and for Urban: N=123Source: Landon, David (1996)

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Figure 5 demonstrates significant differences in rural and urban assemblages. Between the two assemblages there is a proportional difference in the representation of caprines, pigs, wild mammals and fish. Together, cattle, caprines, and pigs make up a similar proportion in both assemblages however they vary individually in each assemblage. In the urban assemblage, caprines are better represented while in the rural assemblage, pigs are better represented. Caprines are probably better represented in urban assemblages due taphonomic variables. In urban settings most fetal pigs do not survive until their adult stage due to the structure of their bones. However differences can also be due to differences in environment. In the rural setting, the presence of predators such as wolves and bears would make an incentive for farmers to raise pigs over caprines because they are able to defend themselves better. Conversely, the more settled conditions closer to Boston would have been better suited to raise caprines. There also significant differences between rural and urban assemblages between wild and domestic mammals. In both cases, domestic mammals such as cattle are well represented compared to wild mammals (Landon 1996: 45). In the case of the Joy/Flood site, the significant disparity of wild and domestic animals in Massachusetts faunal assemblages suggests potential for changes in food diets. Clearly, out of the four sites, domestic animals were utilized more than wild mammals possibly indicating modifications in food strategies.

Along with terrestrial animals, researchers also found marine animal remains. In the four sections, Cod and Haddock were represented through recovered fish skeletons. These two fish are members of the family Gadidae which include several other saltwater fish. Oysters and lobsters were also found in all four sections which was also the result of food consumption. Taxonomic classification (low MNI and NISP) revealed that while marine animals were incorporated into the diet, many settlers preferred terrestrial animals for food which is seen in table 2. However for lobsters, the calcified exoskeleton did not survive under east coast weather and often were not preserved very well (Landon 1996: 44). Landon (1996) makes several hypotheses to explain the patterns in frequencies of taxa. The first hypothesis is that high population density and intensive land use altered the environment resulting in more domesticated mammals such as cattle. The second hypothesis deals with taxonomic representation as the result of trade and distribution centers in the urban areas. Exotic or distant goods might have passed through these markets however they were unable to find remains of “exotic” animals (Landon 1996: 55).

The Landon (1996) study demonstrates significant differences between wild and domestic animal bones. Throughout the four sites, researchers found more domestic animal bones (cattle, pig, chicken and turkey) than wild animals (deer, opossum, rabbits etc.). Landon (1996) suggests that most farmers had practical uses for domestic animals. For example, sheep could be used for wool and meat. Domestic animals such as sheep, cattle and pig could also be used for trading goods. Some of these animals were put live onto trade vessels and shipped to the West Indies or southern plantations (Russell 1976: 158). This study shows that settlers in the Boston region preferred to use domestic animals over wild animals primarily because domestic animals relatively maximized utilization. Interestingly, the study also revealed low numbers of marine animal bones (mainly Cod and Haddock) compared to terrestrial animals (Cattle, Pig, sheep, goat, deer etc.) (Landon 1996).

The Landon (1996) case study of Colonial Boston is of great significance for the study of animal bones in the Joy/Flood site. Geographically, the sites had access to both water and land however Massachusetts has a flatter and easier to farm terrain while Maine provides a rocky and acidic lands, making farming difficult.  In addition, the settlers of Down East Maine migrated from Massachusetts allowing for a comparative study of food adaptations between the two locations. The comparative study revealed differences in food strategies. The Landon (1996), representative of colonial Boston, demonstrated that colonists preferred domestic meat over wild meat. Similarly, they preferred terrestrial animals to marine animals for food subsistence.

Landon (1996) argues that before assessing a faunal assemblage found at an archaeological site, zooarchaeologists must recognize that assemblage patterning is caused by several factors. All of these factors must be taken into consideration before any conclusions are made assessing the site. One approach recognized and advocated to address problems is that of controlled comparison. Basically, the controlled comparison method holds one variable constant allowing for the analysis of the effect of the “uncontrolled” variable (Klein and Cruz-Uribe 1984). However Landon (1996) argues that in the literal sense, it is impossible to make “controlled” comparisons because too many sources of variation in a faunal assemblage exist to hold only one variable constant. He also argues that while this seems impossible in some ways, the controlled comparison has validity and value in a “general sense” (Landon 1996: 4-5). Similarly, Reitz (1987) claims, it is not always possible to attribute one factor for variation in a faunal assemblage because “factors are interrelated or will individually produce faunal patterns that resemble those produced by other variables” (105).  As a result of ambiguity in approaches for controlling variation in the faunal assemblages, Landon (1996) argues each factor is examined closely to understand patterning of assemblages. The patterning of an assemblage arises from three different factors: physical and cultural setting of a site, the action of factors responsible for assemblage formation and taphonomic history (Klein and Cruz-Uribe 1984).

The first category of factors, physical and cultural setting includes spatial, temporal and cultural context. In understanding the context of the faunal assemblage, cultural practices plays a significant role especially in the relationship between humans and their environment. The environment of sites correlate with the cultural context where people may alter their setting to fit their environment (Landon 1996: 5). The second category of factors is the formation of assemblages. Various criteria are used to faunal material resulting from human actions. The major criteria used at archaeological sites that is associated with human presence is cultural modifications made to bones which include butchery marks (Lyman 1982: 350).  One advantage of historical faunal assemblages is that tools are often used for butchery which clearly leave the result of human activity (Lyman 1987). One distinction that must be examined for a presence of cultural practices in assemblages is between nutritional and non-nutritional bones. Landon (1996) claims, there is an unspoken assumption that faunal material at archaeological sites reflect only discarded food by-products. Bowen (1985) describes that while the majority of faunal remains is usually the result of discarded food, bones are also utilized for other needs such as tools. Amongst the faunal remains found at the Joy/Flood site, several fragments of bones had evident marks from human presence. These marks include small pin holes and scrape marks indicative of food needs. Along with the use of animal bones for food, through excavations, bone utensils were revealed suggesting several uses of bones. Lastly, the final category taphonomic history includes all processes affecting faunal material from the time it was deposited up until analysis conducted by the archaeologist. The goal is to control for variation in taphonomic history to strengthen interpretations of the relationship between humans and their environment. Forces acting to alter or destroy material such as soil type and surface tramping must also be considered. The exposure of material to weathering forces, chemical composition and moisture of the environment are all important taphonomic variables (Bonnichsen and Sorg 1989). At the Joy/Flood site, the soil is acidic suggesting damage and severe fracturing of faunal remains buried at the site. When excavated, most of the faunal remains were broken, fractured and occasionally unidentifiable. Also since the site is over two hundred years old, broken faunal remains could have been result of modifications made to the town of Surry as well as the development of Downeast Maine.

The historical context contains material from late eighteenth and early nineteenth century but nothing dated past the 1820s. The end data eliminates major advances in technology that affected American diet and agriculture production in the latter part of the 19th century. Before the widespread adoption of new farming techniques and tools in the 1830’s, farmers at the site used traditional 17th century tools and farming techniques (Garrison 1987: 8-9). This suggests that the Landon (1996) case study correlates well with understanding modifications made in food strategies in Downeast Maine.

Colonial Chesapeake Bay

Similar to the Landon (1996) study conducted in Boston, the Landon (2005) study conducted in the Colonial Chesapeake Bay revealed differences in patterns of food strategies. The study was conducted from sites in the regions of Virginia and Maryland dated from the mid-17th century through the end of the 18th century. Specifically this study focuses on highlighting food patterns in New England (NH, MA, CT, and RI) and Mid-Atlantic (NY, NJ, PA, DE, MD and VA) colonies. The food patterns are documented through zooarchaeological methods of collecting bones of slaughtered animals (Landon 2005).  During the Colonial Period (1607-1775), the Chesapeake Bay developed into an economy focusing on the production of tobacco. However many colonists relied on Maize as the staple food in the diet with a few wealth planters relying on wheat. For meat, the colonists mainly raised cattle, pigs and sheep (Anderson 2002). However it was often perceived pig was the primary meat source which is misleading because zooarchaeological studies show that beef was the most important meat in the diet of the colonists during this time period. In the Chesapeake Bay, cattle were primarily raised for meat with little emphasis placed on dairy products (Bowen 1996). 

Zooarchaeological data played an important role in highlighting specific food strategies. An analysis of animal bones revealed that beef provided most of the meat in the diet during this time period. This study also documented seasonal growth structures in cattle teeth from the faunal remains revealing that many colonists preferred to care for cattle over other domestic animals because they considered beef to be an important meat source. This study includes cattle bones from 14 different sites ranging from 1620 to 1800. This study revealed that beef and pork are clearly the two dominating meats in the diets of the colonist. It also showed that late fall and winter were primary slaughter seasons for swine and cattle with much of the meat smoked and salted for future use. The main reason for slaughtering large domestic animals during the winters was because cold weather kept meat from spoiling quickly due to the preservation practices of salting and smoking (Bowen 1994).  Contrasting, it also showed that colonists relied on wild animal meat during the spring which was demonstrated in the identification of white-tailed deer (Odocoileus virginianus) and raccoon bones (Procyon lotor) excavated at the sites and they relied on fishing during the summers (Landon 2005).

By the end of the 17th century, the importance of wild animal meat in the diet decreased dramatically for the colonists in the Chesapeake areas. Herds of cattle, pigs and sheep had prospered and by the 1700 domestic animals provided over 90% of the meat in the diet (Bowen 1994; Miller 1988). Beef was almost two-thirds of the meat consumed implying the importance of the cattle (Bowen 1996: 100). This study provides important insight on food patterns concerning wild versus domestic animal preferences. As time progresses and processes of agriculture and domestication have been refined, settlers relied on domestic animals for their main source of food. This study showed that colonists in the Chesapeake area had a clear preference: domestic over wild animals. Geographically, the Chesapeake Bay has access to water as well as land suggesting use of marine and terrestrial animals for diet. Similar to this geographic location, Surry, Maine is located near water and has access to land suggesting a potential preference of marine or terrestrial animals for food. The data on the slaughter practices and dietary variation in the Chesapeake correspond closely with studies conducted in the New England regions suggesting broad similarities between inhabitants across the Mid-Atlantic and Northeastern colonies (Bowen 1988; Derven 1984; Landon 1993; McMahon 1989; Miller 1988). The Landon (2005) study is relevant and applicable to the study conducted in Surry, Maine suggesting patterns amongst inhabitants during the late eighteenth centuries. Both studies (Landon 1993; Landon 1996) suggest that there is a clear food subsistence strategy in colonial Boston which is similar to that of the Chesapeake Bay. Both studies also reveal that domestic meat is preferred over wild meat. Reasons for this occurrence include that domestic animals are easily available. Wild animals require hunting while domestic animals are most likely found in backyards or in farms.

Despite the limitations and variability in the study of faunal assemblages, both case studies, Landon (1996) in colonial Boston and Landon (2005) in the Chesapeake Bay provide a good basis for a comparative study between Massachusetts and Maine. Specifically, they provide a foundation for a comparative study of food subsistence strategies between two geographic locations where there are similar animal taxa however vary in landscape. In this study, I highlight modifications made in food subsistence strategies of the inhabitants of the Joy/Flood site. Specifically, I attempt to determine food patterns through zooarchaeological techniques. Faunal animals can reveal food strategies, diet and nutrition. As mentioned previously, after the French and Indian War, many settlers migrated to Maine, specifically Downeast Maine in hopes of a better life. This presents an interesting situation because food strategies can be reflected amongst the pioneers in Maine or the presence of adaptations. All these factors are assessed through an in-depth zooarchaeological faunal analysis of animal bones excavated from the Joy/Flood site.

Methods

Excavation and Artifact Processing

The Joy/Flood site was excavated in Surry, Maine (ME-425-001) under archaeologist Dr. Benjamin Carter. The excavations were conducted by students in the Drew University Field School in 2008 and conducted by students in the Muhlenberg College Archaeology in Maine during 2011 and 2013. I excavated the site during the summer of 2011. The site is located on the western side of Lot #26 which is currently owned by Stanley Richmond. The house was occupied from as early as 1773 until 1811 with the Flood family living there from 1784 to 1811. The most prominent feature of the site is the stone foundation which measures seven meters by six meters and has two large sections. The western portion of the house had an abundance of stone and brick indicating this section was most likely the kitchen. The eastern portion of the house was most likely the living space. The eastern portion of the house also had a two meter deep cellar. In the central section of the house, a dense concentration of brick was excavated suggesting there was a fireplace to heat the house (Carter 2012: 3-5) See Figure 6, 7, and 8 for details on the excavation site.

The archaeological excavation was conducted by using trowels, a small shovel and screening, which allowed easy collection of artifacts. Once the one meter by one meter sites were established, students excavated the sites using a trowel. Once the layers of soil were collected, the students proceeded to sift. This process is crucial and delicate. In the beginning, we “dry” sifted which is sifting all the soil through the screens. As the weather became cloudy and rainy towards the end of the excavation, we used water sifting. This entails washing the artifacts through the fresh water stream which was located approximately 0.2 miles from the site. Water sifting allowed for us to see the artifacts better and clearer; small artifacts became more visible through water sifting. After we began water sifting, we uncovered more bones than with dry sifting. This could suggest that we lost several bones earlier in the excavation process. Through archaeological excavation with trowels and screening, a variety of materials were recovered from the muddy, clay-like soil, including bone, shell, glass, metal, brick and ceramic.

Bone artifact processing began with students gently wiping off the soil from the bones (without water), drying and then properly labeling and cataloging the bones. Each label included: site name, unit, level, and type of artifact, Muhlenberg College and the names of the excavators. During the screening process, we used fine-mesh screens which generally produce more faunal remains than passing the same sediment through coarse-mesh screens (Maschner and Chippindale 2005: 849). After the summer of 2011, I did an independent study dedicated to labeling and appropriately cataloging the bone artifacts. Due to the several environmental conditions in Maine such as acidic soil compositions and harsh seasons, the excavated animal bones were fragile and brittle. The majority of the bones were broken and needed to be handled with proper preservation strategies. In order to ensure the integrity of the bones, each bone fragment was carefully cleaned with a small toothbrush and paintbrush. Each fragment was carefully cleaned and then placed in an artifact bag labeled with: site name, unit, level, type of artifact (bone), date, Muhlenberg College, and the names of the excavators. All the artifacts excluding the bone artifacts were labeled with a Quick Response (QR) code which was affixed to each separate fragment. We were unable to label the bones using QR codes because adhesives could potentially harm the surface of the bones. Instead, we cataloged the bone fragments assigning a QR code which was then recorded onto a separate excel sheet. The QR code is associated with the label present in each artifact bag per bone fragment. From the three years of fieldwork in 2008, 2011 and 2013 there were a total of 518 animal bones (identifiable and unidentifiable).

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Figure 6. Map of the Excavation site (Carter 2013)

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Figure 7: Aerial Map of Excavation of the Joy/Flood site, 2011

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Figure 8. Map of Excavation site Joy/Flood site 2008 and 2011 (Carter)

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Identification

The methods used in this research project are derived from biology and anthropology which are components of zooarchaeology. Faunal analysis is defined as the “identification and analysis of animal bones from archaeological sites” (Grayson 1973: 432). The biological approach focuses on identifying faunal remains through descriptive and comparative techniques while the anthropological approach focuses on the interpretive aspect of the study (Reitz & Wing 2008; Grayson & Frey 2004). Primary data is recorded during the identification phase. This includes identifying bone elements, taxonomic classification, specimen count, anatomical features and modifications, and specimen weight and length dimensions (Reitz and Wing 2008). 

In order to record primary data, I used several different methods of identification. One of the first steps in order to identify the faunal remains is to categorize into type of bones which include: long, short, flat, irregular and teeth. Generally bones are made up of two types of tissue, a hard outer layer called the cortical or compact bone which is usually strong and dense. The inner, spongy layer is called trabecular or cancellous bone. Bone is made up several components which contribute to the many functions of support and protection. Bone is composed of bone forming cells (osteoblasts and osteocytes), bone resorbing cells (osteoclasts), nonmineral matrix of collagen and inorganic mineral salts in the matrix of the bone as seen in figure 8.

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Figure 9. Cross section of bone including the several layers and types of cells. Source: Adapted from the International Osteoporosis Foundation

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Along with many components, bone is normally categorized into types of bones as mentioned earlier. Long bones are characterized by a shaft, the diaphysis which is long. They are made up of compact bone contributing the nature of bone being a structural system. Long bones include limbs and finger bones. Short bones include the wrist and ankle bones. Flat bones include cranial components. Irregular bones include bones of the knee, which have cube like shapes as well as vertebrae. Lastly, teeth include all component of the upper jaw (maxillary arcade) and lower jaw (mandibular arcade) (Kent and Carr 2001).

In order to classify these bones I utilized my skills from Comparative Anatomy in 2012 as well as several textbooks. I began collecting preliminary data by identifying the bones through osteological comparative techniques. I utilized a laboratory manual and field guide for North American animals, Comparative Osteology. The textbook provided a photographic guide to distinguish between different animal species. Correct identification of human as well as animal species is a detailed osteological analysis (see figure 9). It requires a basic background of human and animal anatomy (Adams and Crabtree 2012).  While human and animal anatomy seem similar, animal osteology requires different analyzing techniques because humans are bipedal while the mammals identified in this study are Quadra pedal (see figure 10). Once I identified type of bone, I identified the taxonomic information of the bone. In order to do so, I approached each sample with a deductive reasoning process. Once the type of bone was identified, it provided a limit of the size of animal species the bone could belong too. I used comparative techniques in order to identify species of the animal. However due to the harsh environmental conditions in which these bones were persevered, the majority were fractured making it difficult to identify the species. If the species of the bone was ambiguous, I categorized it into: small (rodent), small/medium (fox or nocturnal animals), medium (chicken), medium/large (goat/sheep) and large mammals (deer, cattle, horse, and moose).

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Figure 10. Comparative skeletal depictions of human, bird and Quadra pedal mammal. Source: Adapted from Kent and Carr (2001)

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Figure 11. Skeletal Anatomy of Quadrapedal Mammal. Source: Adapted from Kent and Carr (2001)

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Once I attempted to categorize the species of the animal or the broad categories, I attempted to collect data through the secondary round. I consulted Dr. Rinehimer, a veterinarian as well as professor of mammal osteology at NCC. His expertise on mammal osteology is absolutely impeccable. We conducted a secondary round of data collection utilizing comparative collections of cow, horse, sheep/goat, deer, and other small mammals and amphibians.  Comparative collections provide a more realistic presentation of the animal bones excavated at the site. We compared every identifiable bone to the animal collections confirming the presence of several animal taxa. We utilized anatomical books and comparative collections to categorize the animal remains through Linnaeus’s Systema Naturae, a binomial nomenclature system to the Genus species. For example, we examined all femur bones at one time utilizing comparative collections and osteology books to be identify the species and bone element.   

In the laboratory, archival and primary data are collected in word and excel documents categorized by unit numbers. I did two different rounds of collecting data: preliminary and secondary. The preliminary data collection involves recording each type of bone element into the following categories: ID name (B which represents bone#- unit name), level, taxonomic classification (if feasible), common name (if this is not feasible- bones were categorized into the five broad categories based on size, small (rodent), small/medium (fox or nocturnal animals), medium (chicken), medium/large (goat/sheep) and large mammals (deer, cattle, horse, and moose) and bone element. After assessing all the bones, the data was collected in two forms: primary and secondary data. The primary data includes identifying elements (type of bone), taxonomic identification, specimen count, modifications, and anatomical features. The secondary data utilizes the primary data by determining the frequencies of taxa, skeletal frequencies and dietary contributions. This can be done by calculating the NISP (number of identified species) and MNI (minimum number of individuals) (Reitz and Wing 2008).

In zooarchaeological research, quantifying animal bones by determining the NISP and MNI provides significant meaning to the archaeofaunal remains. Grayson and Frey (2004) conducted a study demonstrating the significance of calculating NISP and MNI using a series of assemblages from South Africa (Klein & Cruz-Uribe 1991), Iran (Marean & Kim 1998) and France (Costamagno 1999). They show that NISP and MNI-based body part analysis resulted in an accurate depiction of food strategies practiced by the inhabitants of the specific regions. They show there are no other reliable and effective calculations used to demonstrate number of species and elements per site (Grayson & Frey 2004). Similarly, Grayson (1973) mentions that the most crucial decision which a faunal analyst must make is the process of quantification which will determine the identification and interpretations of the animal bones. He suggests that MNI is the “prime unit” of quantifying animal bones. MNI calculations allow for the faunal analyst to make detailed inferences on the collection of osteological elements. However he mentions that while many do use MNI to calculate and determine taxa of the animal bones, there is no set way of determining clusters of animal bones. While the choices for determining which fragments belong in which clusters is limiting, technique can vary per archaeologist. The MNI calculated from a set of animal bones will certainly be affected by the way the remains are grouped (Grayson 1973:433-434).

Many regard animal bones in the archaeological context to be “second class” status, ranking below stone tools and ceramic sherds in potential cultural significance. Zooarchaeologist Patricia Daly (1969) disagrees and considers faunal remains to be of upmost significance. In many archaeological sites, bones from food animals are a direct result of human activity and behavior. This includes hunting, butchering techniques and in the case of domestic animals, the modifications of the bones. She claims that, “to slight such material, or to study it with less care than is accorded potsherds, is to ignore or to misinterpret the evidence for an important segment of culture” (Daly 1969: 147). Interestingly, Daly claims while animal remains should be considered for significant importance, she mentions that most zooarchaeologists find it very frustrating to study animal bones due to their state during excavation. Most remains are fragmented and “unidentifiable scrap” (Daly 1969: 147).  She claims that the solution to this problem varies per faunal collection and relies on the nature of the faunal collection and human occupation of the site. White points out that, all terrestrial vertebrates have similar skeletal patterns and even the minimally trained zooarchaeologist should be able to tell which specimens are identifiable and which ones are not (1956). Once the zooarchaeologist determines which specimens are identifiable, the zooarchaeologist simply need to become familiar with the food animals in the particular area. Once this is determined, the zooarchaeologist should sort and record the bone collection. White suggests using a form per excavation unit which includes the following information: site, some sort of ID number, species kind of animal (domestic, small wild, medium wild, large wild, and non-mammalian), bone condition (burned, split, worked, diseased, and unfused epiphysis), and part of bone (whole, proximal, middle, and distal) (1956: 403). Once the collection has been recorded, the zooarchaeologist should categorize the faunal remains into larger categories. In this study, I organized the bones into the following categories: marine, terrestrial, wild and domestic. These four categories aided in a descriptive and holistic analysis of the daily life of the pioneers on the east coast of Maine.

Problems in Zooarchaeology: Identification and Counting

One of the biggest problems zooarchaeologists have is determining which fragments of bone are identifiable and what is counted. The general rule is that most bone fragments which include an articular surface can be identifiable. Most teeth, even the isolated ones (removed from the mandible) and articular ends of long bones are distinct and easier to identify. Ideally every scrap of bone should be identified however many zooarchaeologists prioritize bones to identify using the following criteria: better preserved, easier to identify and more useful in providing information on the particular site and location. In order to determine the relative importance of each species is by calculating the ‘Number of Identifiable fragments of bones of each Species’ (NISP) and expressing it as a percentage of the total number of bone fragments in the site. However Davis mentions three potential biases. The first source of bias comes from not recovering all the animal bones (1987:35). While excavating, it is possible that some bone fragments pass through the sifting screens. The second bias is less serious and can be rectified: not all mammals have the same number of diagnostic bones. While comparing mammals such as horse, cow and pig, it is important to note that horses generally have reduced metatarsals compared to cow and pig. The third source of bias, also easy to rectify, derives from differential fragmentation of bones. Over the course of time, a single bone might have been fragmented into several pieces. This suggests that in estimate of frequencies, animals whose bones were fragmented would then seem to be more common (Davis 1987: 36).

Lastly, Spiess and Lewis (2001) suggest several analytical techniques identifying fauna in Penobscot Bay, Maine. They conducted fieldwork at Turner Farm located on the Penobscot Bay in Maine during the 1970s. The data collected from this site is one of the largest zooarchaeological collection in New England.  The Turner Farm project began in 1971 when archaeologist Bourque directed a field school under State University of New York. The purpose of this study was to explore evidence for seasonal faunal exploitation and human occupation at the site (Spiess and Lewis 2001). Both Spiess and Lewis (2001) offer several analytical techniques for analyzing fauna including deer, seals, moose, beavers and birds. However for the purpose of my study, I was interested in deer analytical techniques. Their system for analyzing white tailed deer (Odocoileus virginianus) bone was based off comparative studies of caribou (Rangifer tarandus). Observation of tooth eruption and wear is a classic technique to determine age-classes of deer. In order to differentiate deer from other animals, it is important to study their dentition. Deer teeth record annual layers or increments in the center pads around their roots similar to trees recording growth rings (Spiess and Lewis 2001). Anatomically, these layers are visible when analyzing deer dentition (see figure 11 for schematic view of deer jaw).

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Figure 12. Schematic lateral view of the mandibular arcade (lower jaw) of deer indicating types of teeth. Source: Adapted from Spiess and Lewis (2001)

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Spiess and Lewis (2001) suggest splicing the teeth artifacts in order to better assess the age and year of the deer. However since these artifacts belong to the Surry Historical Society, I chose a different method in order to identify dentition of deer and other mammals. Dental anatomy is often used to determine the species of the bone artifact. Mammals have the following specialized teeth: incisors (I), canine (C), premolars (P) and Molars (M). Mammals also have two sets of teeth: a deciduous (baby) set and permanent set. In mammals, there are two distinctive types of teeth: brachydont (low-crowned teeth) and hypsodont (high-crowned teeth). Brachydont teeth consist of a crown above the gingiva (the neck of the gum with a root embedded in the jawbone). These are often seen in humans and carnivores (dogs, cats and pigs). Hypsodont teeth continue to erupt through the gum. These teeth are embedded in the alveolus of the jaw bone. The enamel will cover the entire body of the tooth, not just the root. These are often seen in horses and ruminants (Hillson 1996). Dental formulae are used to indicate the number of each tooth type for a specific species. The maxillary (upper) arcade is listed over the mandibular arcade (lower): upper/lower= IPCM/IPCM. Incisors are indicated first, followed by premolars, canines and molars. In order to determine the species of the teeth, I used the Gilbert (1990) Mammalian osteology.

Along with dentition, epiphyseal fusion status can provide important data for determining demographic information about deer and several other mammals. For deer, not all unfused long bone epiphyses represents sexually immature individuals. For example, the distal humerus fuses over a little over one year of age (Lewall and Cowan 1963) while the proximal tibial epiphyses fuses at 3-4 years of age. Epiphyseal fusion is also helpful in estimating MNI, at least for small samples (Spiess and Lewis 2001). See figure 12 for details on epiphyseal fusion for deer.

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Figure 13. Selected Views of deer tibia and radius. Source: adapted from Spiess and Lewis (2001)

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Analysis

Reed (1963: 209) refers to analysis and interpretation in zooarchaeology as a “fascinating maze of intermixed science and art.” Primary and secondary data form the basis of analysis and interpretations, which focus mainly on the broader relationship between humans and animals in subsistence strategies, with humans as the main predator (Reitz and Wing 2008). According to Reitz and Wing:

From the perspective of ecology, people balance the amount of time and energy required to obtain resources against the energy, nutrients, and other benefits these resources provide. The consequences of these choices are fundamental to the human condition.

This excerpt demonstrates through choosing certain subsistence strategies, humans make a clear relationship between them and animals. Subsistence strategies are the product of dynamic interactions between humans and their environments which are seen through biological, cultural and ecological factors. Zooarchaeologists study these interactions from the perspective of animals generally labeling humans as the predators (Reitz and Wing 2008).

Similarly, interpretation of animal remains as evidence of humans being predators is studied through nutritional requirements (food and diet) and social interactions. A variety of models are proposed to study humans as predators. The most popular one, Jochim’s Model incorporates two guiding goals that determine resource use decisions. One of these is to achieve secured levels of food and other natural resources. The other is maintaining energy costs within a predetermined range based on settlement patterns and population size. This model suggests that humans strategize in different ways to prevent depletion of food resources as well as maintaining a “normal” amount of food (Jochim 1979). Jochim’s model allows the integration of food strategies with nutrition, diet, availability and amount of resources available. It demonstrates a more cohesive understanding of the animal bones.

Analysis

Analysis of the Joy/Flood Faunal Assemblage

Using the methods detailed and described above, I analyzed the Joy/Flood faunal assemblage, comparing the four historic colonial sites in Massachusetts (Landon 1996) zooarchaeological data to the Joy/Flood site. The analysis of the assemblage indicates that modifications were made in food subsistence strategies during the migration from Massachusetts to Downeast Maine. Specifically, pioneers modified their food strategies from a more domestic meat diet in Massachusetts to a wild animal meat diet in Maine. This adaptation is consistent with changes in their environment and differences in natural resources.  The NISP calculations support this conclusion. Although many of the faunal remains were fractured and brittle due to the acidity of the soil and harsh weathers in Maine, the data still strengthens the claim that pioneers made modifications in their food strategies due to changes in environment and availability of natural resources.

The count of the assemblage revealed 518 bone pieces. Of these 518 bone pieces, 205 were small animals, 32 were small/medium, 85 were medium, 2 were medium/large, 4 were large, 89 were white tailed deer, 27 were goat/sheep, 31 were cow, 13 were avian, 11 were pig, 10 were fish, 2 were moose, and 7 were rabbit (see figure 13). As a result, the %NISP for the following were: 40% for small, 6% for small/medium, 17% for medium, 0% for medium/large, 1% large, 17% for deer, 5% for goat/sheep, 6% for cow, 3% for avian, 2% for pig, 2% for fish, and 0% for moose (see figure 14). Due to the small yet representative number of identifiable bone pieces, I was unable the calculate MNI (minimum number of individuals).

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Figure 14. Taxonomic Representation of Faunal Remains at the Joy/Flood site with NISP

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Figure 15. Taxonomic Representation of Faunal Remains at the Joy/Flood site with NISP%

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Together both NISP and %NISP offer compelling evidence of the significance of faunal remains present at the Joy/Flood site. It also indicates that amongst the broad categories, small mammals were best represented then, medium and small/medium.  Figures 13 and 14 show white-tailed deer are represented the most following cow and then goat/sheep. This suggests a diet orientated around wild meat versus domestic meat. According to cultural ecology, humans create an intricate relationship between their own culture and their environment (Jochim 1981). Pioneers in Maine made a clear relationship to their environment. Maine offers vast diversity in natural resources in both marine and terrestrial ecosystems (Woodard 2004). In the case of the pioneers at the Joy/Flood site, they utilized natural resources such as wild deer as the basis of their food subsistence strategies.  This is evident in the high NISP calculations for white-tailed deer.

Although NISP supports the actual taxonomic representation of the faunal assemblage, NISP is still slightly imperfect for several reasons. The method itself it used throughout zooarchaeological analysis. However the conditions in which the faunal remains were found in made it difficult to count the number of identified specimens. Often this term refers to a specific Genus species but broad categories such as small, small/medium, medium, medium/large and large provide sufficient representation of the faunal remains. Because majority of the bones were small and fragmented, it made it difficult to determine what is counted one, two and so on. Not often but on several instances, removing the bones out of the artifact bags broke them into even smaller pieces. This happened to the bones where mud was still on the outer surface. As I mentioned earlier, I did spend a semester cleaning and cataloging these artifacts. However I could not clean the small fragments of bone with mud because they were in such a delicate state to begin with. If I had cleaned them as I did with the larger fragment, it would have broken the small fragments into even smaller unidentifiable fragments.

While NISP was still effective in determining the taxonomic representation of the faunal assemblage, it still has several flaws generally in the field of zooarchaeology. When using NISP to estimate relative frequency of taxa, it is often criticized yet it is still supported as the most effective method of analysis (Bobrowsky 1982, Chaplin 1971; Grayson 1973, 1984; O’Connor 2000; Perkins 1973; Ringrose 1993; Watson 1972; White 1953). NISP is related to the number of identifiable elements in each animal, formation processes, recovery techniques and laboratory procedures (Reitz and Wing 2008). There are several factors for why NISP has several issues and conflicts. Cultural practices such as butchering, the actual process of cooking, disposal and subsistence uses have an impact on NISP because many of these activities destroy or disperse faunal remains (Kent 1993). As mentioned previously, when we switched from dry sifting to water sifting, we were able to uncover more faunal remains due to the sticky clay on the surfaces. Similarly, recovery and laboratory techniques also bias NISP. The size of the screen is important when recovering faunal remains at the site. If a 6mm screen is used, any specimen smaller than 6mm in size would be lost reducing the NISP. Reitz and Wing (2008) argue it is better to use a smaller screen even if it results in long periods of sifting. Lastly, laboratory techniques also bias NISP. Decisions not to identify some specimens skew NISP significantly. In the case of the faunal assemblage at the Joy/Flood site, I attempted to categorize the small fragments into the broad categories. However identifying the taxonomy of the fragments was based on whether the fragment depicted the animal between 95-100%. If the fragment was anything less than 95% representative of the species, it was not identified and placed in the unidentifiable category.

While NISP is still the most effective method of representing the faunal assemblage at the Joy/Flood site, calculating MNI was impossible due to multiple variables. MNI is defined as “the smallest number of individuals that is necessary to account for all of the skeletal elements of a particular species found in the site” (Shotwell 1955: 330).  MNI is the most critiqued method used in zooarchaeology (Reitz and Wing 2008). Similar to NISP, MNI is related to the identification and number of the bone element however unlike NISP, MNI estimates should not be interpreted as actual individuals (Reitz and Wing 2008). A common way to calculate MNI is to divide NISP by the number of such elements present in that specific skeleton. For the faunal assemblage, this was slightly impossible due to fragmentation of all the bones. MNI usually requires symmetrical elements, for example the left femur and right femur of a deer would be MNI=1 however if there were two left femurs then MNI=2. This was nearly impossible to calculate for the Joy/Flood site because the assemblage was mostly small fragments which were difficult to identify.

Descriptive analysis of the faunal assemblage at the Joy/Flood site

A further analysis of the conditions and morphological features of the faunal assemblage reveal information on food subsistence strategies. Of the 518 bones recorded, about 43% of these bones were identified either by bone element, species of the animal or both. Of these, 57% were unidentified for several uncontrollable variables. As mentioned previously, environmental conditions in Maine play an important role in the recovery of these animal remains. The acidic soil environment is extremely hostile for bones composed of calcium phosphate or calcium hydroxyapatite (Paine 2000). This often causes the outer layer of the bone to become fragile exposing it to weathering forces or human forces. A similar situation happened to the faunal assemblage at the Joy/Flood site. When recovering many of the bones, they were extremely fragile. On several instances, they would fall apart in the artifact bag if not in the hands of the excavator. Another variable affecting the morphological feature of the bones is damage caused to the bones while excavating. When excavating the bones in the field, they often resembled the colour of the soil they were in. Due to the clay like feature of the soil it would stick to the outer surface of the bone camouflaging in. On a few of the bone specimens, we found trowel marks. However despite these variables, about 47% of the bones remained intact. Figure 15 displays the different percentages of bone elements represented in the assemblage.

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Figure 16. Percentage representation of bone elements at the site. It is categorized into both broad and specific categories.

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Of the 21 different categorizes of bone elements recorded and analyzed, in the broad categories, long bones were most represented. Long bones tend to be the leg and arm bones. If many of the bones were considered long bones, it correlates to the structure and function of long bones. Most of these bones have the most muscle attachments on animals. Muscle fibers attach to the bone through strong fibrous connective tissues either on the muscle fascicles or through tendons. Leg and arm bones have more points of attachment making muscle attachment strong and dense in these areas (Beisaw 2013). It is interesting that many of the bones were long bones. This could potentially suggest due to the density of muscle attachment, these bones were probably preferred over thinner bones due to the amount of meat it could provide. Todd and Rapson (1988) suggest other interpretations for presence of long bone in faunal assemblages. They suggest several techniques to analyze skeletal elements uncovered from the site. Percentage completeness suggests calculating the overall numbers of bone elements is a sufficient enough analytical technique. They recommend calculating differences in articular ends and shaft-length ratios however this was not feasible to calculate for the assemblage at the site due to the fragmentation of the bones. Along with human fragmentation of bones, one of the biggest reasons for fragmentation is carnivores. When bones are disposed, often carnivores gnaw the meat off until bones are clean. This could result in fragmentation.  (Frison 1974; Stanford 1974, 1978). While long bone analysis reveal several uses such as meat for humans as well as for other animals, there are some issues with using fragmented bones for analysis (Chaplin 1971). In response to the “fragment problem”, researchers have suggested that of the fragmented bones it is better to use the articular end versus the long bone splints (Todd and Rapson 1988).

Taphonomic history: cultural transformation processes

The importance of studying the taphonomic history of faunal assemblages delineates not only factors that compromise the integrity of the faunal remains but as well as the significance of them to people. Reitz and Wing (2008) propose a model which illustrates the pathway of faunal remains from the use of the people at the site, to disposal and recovery. This model illustrates that remains of animals do not always maintain their integrity because of many factors involved in their lifeway. The remains of the animals used by people living at the site will not always be recovered because the remains might have been discarded outside the excavation site or did survive deposition. Animal remains also will attract scavengers decreasing the sample size at the archaeological site. Similarly, through time, biotic and abiotic factors of the environment affect recovery (Reitz and Wing 2008) (see figure 16 for an illustration of this pathway). Along with the multiple variables affecting the fragmented condition of the faunal remains, factors such as the taphonomic history of animal remains in general affect the recovery of these remains which contribute to the fragmented sample size at the Joy/Flood site.

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Figure 17. Pathway of faunal remains from use, deposition to recovery and analysis. Source: adapted from Reitz and Wing (2008)

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Although the concept of taphonomy is important when assessing the number and conditions of faunal remains, it is still very important to analyze the human component at archaeological sites. Modifications whether in the morphology of the bone or dietary patterns are important sources of information. A single bone can be fragmented from butchering, burning, and gnawed by other animals, trampled or broken during excavation (McNiven and Feldman 2003). Modifications made on animal bone might be a result of: killing, butchering, cooking and preservation, burning and for non-nutritional needs. Each of these processes leave distinctive marks on the bones. Injuries from killing an animal are reflected through large holes in the bone as well as major fracturing of leg and arm bones (Noe-Nygaard 1989). Skinning and butchering the animal carcass leaves marks in layers, the primary and secondary butchery marks. Such marks often indicate the specific type of meat which was preferred, such as the rib cage or thigh muscles (Guilday et al. 1962). Cutting and breaking require different tools which would leave distinctive marks. Reitz and Wing (2008) claims as a general rule, repetition of marks at the same location on the bone and anatomical reasons for the marks indicate the cause of the mark (and Higgins 1999). Noe-Nygaard (1989) defines five distinctive skinning and butchery marks made by humans: blows, hack marks, cut marks, scrape marks and saw marks. Blows usually result in fragments around the “rim of the fracture” on the side of the bone that suffered the blow. This usually produces spiral fractures and stepped surfaces. Hack marks have a deep “V” shape and lack any striations. Hacks also tend to cluster around larger joint. Cuts and scrapes are characterized by small incisions. Saw marks impact the compact bone and create serrations on the surfaces (Noe-Nygaard 1989). See table 5 for examples of modifications made on the bone by human impact.

During the analysis of the faunal remains at the Joy/Flood site, bone fragments resembled many of the five distinctive marks. Similar to the blow marks visible in Table 1 on the distal end of the humerus, figure 18 depicts deep striations on the anterior surface of the long bone. This is indicative of human impact for dietary needs. The bone reveals lateral marks as well as some evidence of burning in the center. This indicates the dietary nature of animal remains as indicated by human butchery marks.

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Figure 18. Blow marks visible on the anterior surface of the long bone.

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Similar to the blow marks, another specimen revealed cut marks. Figure 19 demonstrates the tiny incision cut marks made to the anterior surface of the bone. Small cuts do not have striations indicated by figure 19. This also indicates the dietary nature of animal remains indicated by human cut marks.

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Figure 19. Cut marks visible on the anterior surface of the bone.

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Congruent to that of figure 19, cut marks were also visible on figure 20, on the anterior surface of the bone. As mentioned previously, cuts and scrapes are characterized by small incisions. They tend to have “V” or “U” shapes. Figure 20 shows lateral “V” shaped cuts on the surface. These were probably made by knives during skinning, disjointing the carcass or removing the meat before cooking (Greenfield 1999). Cut marks differ from gnaw marks by their concentration in particular locations on the bone. Gnawing produced cut marks very close to each other in distance. Cut marks produce random and farther apart marks (Reitz and Wing 2008).

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Figure 20. Cut marks on the anterior surface of the bone, the crania bone belongs to Odocoileus virginianus (deer).

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Along with butchery marks visible to the surfaces of the faunal remains at the site, cooking and preservation also leave marks on the faunal remains. Cooking removes the organic components of bones. The length of cooking time completely affects the organic material of the bone resulting in the brittle nature of the specimen. Cooked meat is usually boiled, baked or roasted. When roasted, it is completely exposed to a flame (Reitz and Wing 2008). Meat and fish are also cured by salting and smoking. Bones that are often smoked produce characteristic holes and evidence that the meat-bearing bone was trimmed (Bartosiewicz 1995b; IJzereef 1981). In the faunal assemblage at the Joy/Flood site, a bone specimen revealed evidence of cooking by means of smoking. Figure 21 reveals the evidence of a pinhole in the center of the bone indicating smoking as the cooking technique.

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Figure 21. Evidence of a pinhole which is a result of smoking animal meat as a cooking process. This bone represents Ovis/Capri.

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Similar to presence of meat at sites, Reitz and Wing (2008) claim many sites yield the remains of small fishes through the presence of vertebrae which often have the spin intact. There are few methods for preparing fish without damaging their skeleton. They were probably included in either a soup or sauce that would allow fish elements to sink to the bottom of the pot and then discarded (Van Neer and Lentacker 1994). Out of the 518 bone samples, 10 were fish vertebrae and scales. A small portion of the spine was still intact with the vertebrae. The significance of this small yet valid sample of fish remains is that pioneers of the site utilized terrestrial and marine resources. As mentioned previously, Maine offers a unique geographic landscape providing diversity in both marine and terrestrial ecosystems (Gee 2011). However after Lot 26 was bisected with the main road, the majority of the diet of pioneers at the Joy/Flood site resulted in a shift from marine to terrestrial diets (Carter 2012). The presence of fish remains suggests pioneers still utilized fish resources despite the major change in diet. This also suggests pioneers utilized the natural resources in the area. The Joy/Flood site is located between two very different landscapes, marine and terrestrial. This suggests the potential of the diet is not only vast but diverse.

Lastly, burning occurs for a several reasons. In most cases the bone is exposed to large flames during roasting. Burning may also result from an accident or trash disposal. These accidents could have happened during cooking. Bone can also be burned if it is used as a source of fuel (Thery-Parisot, 2002). Burning also correlates to colour changes with varying temperatures. Most burned specimens change colour due to the reduction of organic material in the bone (White and Folkens 2005). In the faunal assemblage at the Joy/Flood site, burning resulted in white and black small fragments. Often the burned fragments were found in large fragmented collections of very small bones.

Comparative Analysis of the Joy/Flood site and the four historic sites in Massachusetts

The analysis of the faunal assemblage at the Joy/Flood site showed that pioneers utilized wild animals such as white-tailed deer as the foundation of their food subsistence strategies. A comparative analysis is necessary to determine adaptations and modifications made in food subsistence strategies when pioneers migrated from Massachusetts to Maine. Ideally, I would have preferred to compare the faunal remains at the Joy/Flood site to the actual faunal remains at another site in Massachusetts. However I have been able to compare the faunal remains at the Joy/Flood site to zooarchaeological data collected from faunal remains with four other sites in Massachusetts. 

The most significant comparison is to the Landon (1996) study of four historic sites in Massachusetts (see figure 22). The second comparison will be to the Landon (2005) study of the Chesapeake Bay which is not the same geographic location for migration origins but represents a similar landscape to that of Massachusetts.

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Figure 22. Map of the four historic Massachusetts sites (the Wilkinson Backlot site (BOS8) and Paddy’s Alley/Cross Street Backlot site (NE03C) which are located in Boston as well as Winslow site (C2) in Marshfield, Massachusetts and Spencer-Pierce-Little Farm (SPL) in Newbury) and the Joy/Flood site located in Surry, Maine. Source: adapted from Google Maps (2014)

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Joy/Flood site, Maine versus Landon (1996) study, Massachusetts

First, the faunal assemblage at the Joy/Flood site was compared to the zooarchaeological data collected from the four historic sites in Massachusetts. Before exploring the comparison between the two locations, it is important to understand the history behind these four sites.  Both Wilkinson and Paddy’s Alley/cross Street sites are located in Boston. The Wilkinson site located in Boston was excavated in 1983. The site borders a tidal creek which connects the Town dock area to the Mill Pond. In the mid-1650s, a variety of dwellings and other small commercial establishments surround the site. There a nearby slaughterhouse near the east side of the site. By 1709, the area was incorporated into a house lot and fenced off from the water. The various owners of the house reflect a mixture of occupations and economic statuses which is typical of the North end of Boston during the 18th century. By 1821, all of the lots in this area were purchased by developers. Prior to 1983, much of this area remained as open lots allowing for easy excavation (Seasholes 1982). The Paddy’s Alley/Cross Street site was excavated in 1988. Throughout the 17th, 18th and early 19th century, the neighborhood was characterized by a mix of residential and commercial settlement. Surrounding this area, there were many small houses of sailors, shops of artisans, and merchant homes. This site was excavated to explore the undeveloped interior of the historic city sites (Seasholes 1982).

Unlike the two city sites, the Winslow and Spencer-Pierce-Little Farm site are located outside of Boston. The Winslow site is located in Marshfield, Massachusetts and was excavated in the 1940s. During the 17th century, this site was the home of three successive generations of the Winslow Family. The Spencer-Pierce-Little Farm site is located in Newbury, Massachusetts. The property belongs the Pierce Family for 5 generations (Beaudry 1987). These sites are similar to the Joy/Flood site in the sense that they belonged to generation of family members. The Winslow site, Spencer-Pierce-Little Farm site and the Joy/Flood site were built as homes suggesting a comparative relationship.

All four historic sites provide significant zooarchaeological data suggestive of dietary strategies of settlers in Massachusetts. The animal bones found at the domestic sites are the end product of food preparation, consumption and daily activities. Animal bones can be used to understand a central part of household life as well as dietary patterns of a certain culture (Landon 1996). The data collected at these sites suggest food subsistence strategies relied on domestic animals such as cow and goat/sheep. The representation of these fauna suggest the agricultural economy, farming in Massachusetts supported the vastness of domestic animal bones in the assemblages (Landon 1996).

The abundance of wild mammals is also better represented in rural assemblages versus urban areas. Deer dominated the wild portion of mammalian bones in Paddy’s alley/cross street site, Spencer-pierce-little farm site and Winslow site. A wider range of wild animals is represented in the rural assemblages but only present in small numbers. It is not clear that all of them were consumed at the site making it difficult to assess the total dietary contribution of wild animals. The difference in wild animals reflects the variation in the environment of the sites (Landon 1996). Reitz and Wing (2008) argues that more domestic animals were present at all of the sites due to the agricultural and economic base of these sites. Animal husbandry was a large component of New England agriculture. This directly increased importance of domestic mammals in their diets. In addition, both Spencer-pierce –little farm and the Winslow site were associated with farms (Reitz and Wing 2008).

While the four historic sites of Massachusetts, the Wilkinson Backlot site (BOS8) and Paddy’s Alley/Cross Street Backlot site (NE03C), Winslow site (C2) and Spencer-Pierce-Little Farm (SPL) represent a diet composed of mostly domesticated animals, the Joy/Flood site represents a diet composed of mostly wild animals. After the French and Indian War, many people from Massachusetts migrated to Maine in hopes of a better life. Due to the change in environment, many settlers modified their food strategies to better accommodate the natural resoruces Maine provides. They diet of the settlers at the Joy/Flood site relied heavily on wild animals versus domesticated animals as seen in Massachusetts. This is evident through the high NISP of wild animals such as deer (See figure 23).

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Figure 23. Comparative taxonomic representation of several species of animals at the Joy/Flood site and the MA sites.

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Figure 23 demonstrates a comparative study of the Joy/Flood site and the historic sites located in Massachusetts. Before migrating to Maine, settlers incorporated many domesticated animals such as cow into their food subsistence strategies. However after settling in Maine, pioneers relied on wild animals such as deer. I argue this modification in food subsistence strategies were created due to a change in environment. Landon (1996) argues that occupants of the Massachusetts sites relied on domesticated animal due to agricultural techniques and an economy heavily based on farming. During the 19th century, agriculture was not prevalent in Maine due to harsh weather conditions as well as the acidity of the soil (Woodard 2004). This modification is present through faunal remains at the Joy/Flood site. Settlers adapted to their environment by changing their food subsistence strategies of more domesticated meat to more wild animal meat.

The Landon (1996) also revealed fish remains majorly located at the two sites outside of Boston, located near the coast. He argues that despite the ability to farm and eat animal meat, fish was locally available, and there would be no reason to believe people did not utilize fish. Cod is the best represented in the assemblages following Haddock, two very important salt water food fish (Jones 1967). Landon (1996) notes scales of fish were included however are not included in the assemblage because they were not recovered properly. The Joy/Flood site has a total NISP of 10 including fish vertebrae and scales. This suggests that while terrestrial animals are available and more conducive to the economy of the early nineteenth century, settlers continued to rely on marine diets. Despite the modification made in mammal preferences of meat, settlers utilized marine food sources seen in the fish remains at the Joy/Flood site. The fish remains in the faunal assemblage suggest settlers utilized wild animals and marine animals. The only modification made in the food subsistence strategy was through the terrestrial diet indicated by the change of preference from cow in Massachusetts to deer in Maine.

Joy/Flood site, Maine versus Landon (2005) study, Chesapeake Bay

Secondly, the faunal assemblage at the Joy/Flood site was compared to the zooarchaeological data collected from sites in the regions of Virginia and Maryland dated from the mid-17th century through the end of the 18th century. Specifically this study focuses on highlighting food patterns in New England (NH, MA, CT, and RI) and Mid-Atlantic (NY, NJ, PA, DE, MD and VA) colonies. The food patterns are documented through zooarchaeological methods of collecting bones of slaughtered animals (Landon 2005).  This study revealed that by the end of the 17th century, the importance of wild animal meat in the diet decreased dramatically for the colonists in the Chesapeake areas. Herds of cattle, pigs and sheep had prospered and by the 1700 domestic animals provided over 90% of the meat in the diet (Bowen 1994; Miller 1988).

The Chesapeake study revealed a reliance on domesticated animal meat such as cow after land became more settled in the area providing opportunities for advancement in farming (Landon 2005). On the contrary, settlers at the Joy/Flood site relied on utilization of wild animals due to the natural resources provided by their environment. Before the 17th century, the Chesapeake Bay was unsettled with rich diversity in both terrestrial and marine life. Before this time, many people relied on wild meat as it was locally available to all. However as techniques of farming and agriculture increased, the diets relied less on wild meat and more domesticated meat such as cow and pig (Landon 2005).

Conclusion

The analysis of the faunal assemblage at the Joy/Flood site in comparison to Landon (1996) study of Massachusetts diets demonstrates that settlers modified their food subsistence strategies to adapt to their environment. Most importantly, these adaptations are reflected through the faunal assemblages and zooarchaeological data collected at both locations. After the French and Indian war, many settlers uprooted their life and migrated to Maine in hopes of a better life. Through the continuous periods of war and conflict, settlers in Downeast Maine endured the worse undergoing years of food scarcities. They attempted to preserve means of farming after migrating to Downeast Maine however they failed. Reasons for failure include harsh weathers and lack of good and fertile soils. Through attempts on sustaining life in Downeast Maine, settlers modified their food strategies to better adapt to their environment.

They modified their food subsistence strategies by utilizing more wild animals in Maine contradicting their previous diets of mostly domesticated meat, as occupants in Massachusetts. This is evident in the faunal assemblages located at both sites. Specifically, settlers in Massachusetts utilized cow while the diet of settlers in Maine was mostly deer. Through the analysis of the faunal assemblage at the Joy/Flood, it is also evident that food and diet was a central component of daily life. Evidence of food preparation and cooking was evident through butchery and cooking marks on the surfaces of many faunal remains. This indicates that not only do faunal remains contribute to the biological nature of animals and their use to humans but also there is an intricate and complex relationship between humans and their environment. This relationship is sustained through the use of natural resources such as animal remains. While this relationship is certainly not mutualistic, nonetheless the symbiotic nature of this relationship represents the importance of animal remains in the lives of humans.

The Landon (2005) study supports my hypothesis that environment affects and changes food subsistence strategies of people. As see between the Landon (1996) study and the analysis of the Joy/Flood site, the environment certainly impacts food subsistence strategies. Due to a change in an environment where farming was prevalent to a less agriculturally related environment, settlers at the Joy/Flood site modified their diets from mostly cow to deer. Similarly, people at the Chesapeake Bay site modified their food strategies from a diet oriented with wild animals prior to the increase in agricultural techniques to a domesticated diet. These case studies support the theory that humans are strongly affected by their environment. The relationship between humans and their environment is a prominent aspect to culture. Through the comparative analysis of faunal remains of the Joy/Flood site and sites in Massachusetts, it is evident that settlers adapted to the change in their environment through modifications made in their food subsistence strategies.

This understanding of life pioneers during the late eighteenth and early nineteenth century suggest the relationship between humans and their environments remains an integral component of culture. Because this research incorporates biological, anthropological and historical evidence, my research in zooarchaeology offers a new perspective on the relationship between humans and their environment as well as suggesting diet remains an integral aspect of a culture. It also indicates humans adapt to new environments through modifications or alterations made in food subsistence strategies.

While the goal of this research project was to offer insights on modifications made in food subsistence strategies due to a change in environment, many questions remain unanswered such as: as side from a change in their environment, what were other reasons for choosing wild animal meat in Downeast Maine? How much did the Revolutionary affect problems with settlements along the eastern coast? Did other parts of the country undergo a similar situations after more land became available? Did disease contribute to any of these adaptations made by settlers?

To answer these questions, continued excavation and analysis of sites not only in Downeast Maine but generally in the New England area are necessary. In addition, excavation of more sites in both Maine and Massachusetts would allow a better comparative analysis. While the studies in Massachusetts revealed information of great importance, conducting the actual excavation would provide more insight. Lastly, further research in zooarchaeology has the potential to illuminate food subsistence strategies in Downeast Maine as well as other locations where humans are forced to adapt to their environment. While many consider zooarchaeology a “dead field”, it can offer information on all aspects of humans and their complex relationship to their environment.

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The First Siberians

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Hidden Majesty: The Lost Grave of Richard III

Laura Scandiffio is the author of books written especially for young people, though they can be enjoyed by people of all ages. Among her books are The Martial Arts Book, Escapes!, People Who Said No, and Outlaws, Spies, and Gangsters. She currently lives in Toronto, Canada with her husband and two children.

England, August 22, 1485: On a summer morning, two armies approach from opposite directions. Soon they will meet in fields skirted by marsh in the heart of England’s countryside.

The larger army pauses where it commands the higher ground, enjoying an advantage over the still-unseen enemy. Its leader is King Richard III. His opponent is Henry Tudor, a challenger for the throne, backed by an army of French mercenaries and Welsh supporters. Richard knows Henry’s troops will come this way as they head toward London, and Richard’s English soldiers will be waiting to intercept them.

Before setting out after dawn, the king paraded in armor on horseback before the line of his army, 8,000 strong, their banners fluttering in the breeze. He placed the royal crown on his helmet for all to see. It is a solemn ritual to symbolize his right to rule and to remind them of the loyalty they owe him. Richard knows that if he can defeat Henry today, he will destroy the only real threat to his throne.

Henry Tudor’s army appears in the distance. It is much smaller, a little over 2,000 men. Henry is unsure of his chances and remains in the rearguard, the better to escape should things go wrong.

The fighting begins, and the odds are in the king’s favor. Then Richard does something as unexpected as it is bold. He gives up his place on the high ground and personally leads a cavalry charge, skirting the enemy army and galloping straight for Henry himself.

It is all over quickly. Richard is killed, the last English king to die in combat, at the Battle of Bosworth Field. Henry orders Richard’s body to be stripped and draped over a horse and led to the nearest city, where it will be displayed for all to see and believe—Richard is dead, and Henry is now king.

“As for King Richard, he received many mortal wounds and, like a spirited and most courageous prince, fell in the battle on the field and not in flight.”Crowland Chronicle

This much was known to be true. But how exactly did Richard die? Where was he buried? Most important, were the terrible stories later told about this controversial king an honest portrayal? Historians puzzled over these mysteries for centuries. It was only with modern technologies—from DNA sequencing to forensic science and medical imaging—that the truth could be uncovered and a true portrait of a notorious king vividly painted.

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King Richard III on horseback at the Battle of Bosworth. From Doyle, James William Edmund (1864), “Richard III” in A Chronicle of England: B.C. 55-A.D. 1485, London: Longman, Green, Longman, Roberts & Green

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The site of the Battle of Bosworth Field in Leicestershire, England. David Hughes / Shutterstock

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“History Is Written by the Victors”

Henry Tudor took the throne as Henry VII, and, little by little, the reputation of the defeated King Richard was destroyed. Chroniclers who had once praised Richard now condemned him. Did they at last feel free, now that he was dead, to tell the truth? Or was there another reason?

Henry VII undoubtedly had a strong motive to ruin Richard’s name. His own claim to the throne was shaky—based on victory in battle rather than bloodlines—and he needed to strengthen it. One powerful way to do that would be to present himself as England’s savior, the king who overthrew a tyrant. Henry cast doubt on Richard’s own right to the throne, claiming that Richard had staged a coup to take the throne from the rightful heir, his nephew Edward.*

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*THE PATH TO THE THRONE

Richard III was born in 1452 and was King of England from 1483 to 1485. He was the younger brother of King Edward IV. When Edward died, the king’s 12-year-old son was crowned Edward V. Richard took on the role of lord protector, running the government for the boy, who was too young to rule on his own. That same year, Richard brought forward evidence that his nephew was in fact illegitimate and therefore could not be king. Richard was crowned instead. Edward and his younger brother were sent to live in the Tower of London, and eventually disappeared. It was long rumored, but never proven, that they were murdered by their uncle, the new king.

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It has often been said that history is written by the victors. Could this explain what happened in the case of Richard III? Did chroniclers join a smear campaign to win favor with the new regime? If so, it worked extremely well.

With each retelling of his story, Richard became more villainous. He was blamed for more murders and crimes—all, apparently, part of his diabolical plan to seize power. The list of his alleged victims eventually included Henry VI; his brother George; his two nephews; his wife, Anne; and various nobles.

And what about his physical appearance? He had a crooked back, they said, a limp, and a withered arm. A physical deformity, medieval people thought, was a sign of inner evil—or of God’s punishment. The man was obviously a monster!

A century of attacks reached a climax in William Shakespeare’s play King Richard III. His Richard is a hunchbacked schemer without a conscience, who kills for power and delights in his own wickedness.

A few people began to ask: Could Richard really have been so bad? Even his worst enemies had praised his courage in battle, and others agreed that as king he had upheld justice. Yet for the next three centuries, the image of Richard-as-villain stuck, and most historians accepted it. The real Richard seemed to be lost in a tangle of exaggerations, myths, and half-truths.

Even his grave had disappeared.

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King Richard III. NPG 148 / National Portrait Gallery, from David Williamson, The National Portrait Gallery History of the Kings and Queens of England

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How Do You Lose a King’s Grave?

It is surprising and bizarre—how could the grave of someone as important as a king get lost? Accounts written in the first years after Richard’s death are sketchy, but it seems that for two or three days his corpse was displayed publicly in Leicester, the city nearest the battlefield. This was on Henry’s orders, to prove Richard was dead. Richard was then buried “without any pomp or solemn funeral”—dropped into a hastily dug pit—in the floor of a local church. Two later accounts confirmed this was in the church of the “Greyfriars,” friars who wore gray robes.

In the 1500s, during a period of religious upheaval in England, many churches were destroyed, including the Greyfriars priory. A story began to circulate that, in the turmoil, Richard’s remains had been dug up. An angry mob had carried his body through the streets and dumped it into the river. In the 1600s, historian John Speede wrote that Richard’s now-empty gravesite was in ruins, and his stone coffin had been made into a drinking trough for horses. Most historians accepted this account. There was no evidence to refute it.

In the centuries that followed, new buildings rose over the ruins of old ones, and the medieval city vanished beneath them. And with it disappeared any certainty about where Richard’s final remains might be.

An Ancient Map and a DNA Sequence

In 2004, English historian John Ashdown-Hill took a closer look at Speede’s account of searching for Richard’s grave and the map he had drawn. He discovered that Speede had made a mistake: he had gone to the site of the Blackfriars priory, not the Greyfriars! Could Richard’s remains still lie somewhere under modern Leicester?

At the same time, Ashdown-Hill had been asked to help identify a set of bones buried in a Belgian church. They might be the remains of Richard’s sister Margaret of York. Could he produce a DNA sequence* for Margaret to confirm it was her? To do this, he would need a DNA sample from one of her descendants. First, he would have to trace a family tree, mother to daughter, to a living descendant of Margaret’s. Technology was now available to compare that person’s DNA with the DNA of the skeletal remains and see if they matched.

Margaret’s family tree died out, so Ashdown-Hill tried again with Richard’s older sister Anne. He scoured baptismal registers, census data, and family letters. To his growing amazement, the line kept going, mother to daughter. Richard’s sixteenth grandniece was living in Canada—Joy Ibsen. When Ashdown-Hill contacted Ibsen with the news, she was stunned. She had no idea she was related to the infamous king.

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*mtDNA

Our cells contain two types of DNA. Nuclear DNA is a fifty-fifty mixture of both parents’ DNA. But mitochondrial DNA (mtDNA) is inherited entirely from the mother unchanged. Richard and his sisters would have had identical mtDNA, inherited from their mother. Yet only his sisters would pass on that mtDNA to their children, and only their daughters could pass it on in turn.

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Richard had no direct descendants. But Ashdown-Hill realized that just as a mtDNA match with Ibsen could prove that the skeleton in Belgium was Margaret’s, it could also prove the identity of Richard’s remains––if only his lost burial place could be found.

An Eerie Intuition

Philippa Langley, a writer living in Edinburgh, was visiting Leicester in 2004 to get ideas for a screenplay. She believed history had been unfair to Richard III and that his life would make a dramatic movie. Maybe walking the streets of the city he visited before his final battle would provide inspiration.

Langley headed to a parking lot on New Street. A portion of a ruined medieval wall in the modern car park had prompted rumors that the Greyfriars church might have once stood there. She walked past the cars to the stone wall, but nothing seemed helpful to her quest. As she exited, she noticed another parking lot across the street, behind gates and a “Private” sign. Curious, she slipped through and walked across the lot toward a red brick wall at the other end.

As she neared the wall she felt the oddest sensation: “My heart was pounding . . . I had goose bumps, so much so that even in the sunshine I felt cold to my bones. And I knew in my innermost being that Richard’s body lay here. Moreover I was certain that I was standing right on top of his grave.” But would anyone believe her?

A Million to One

Five years later, Langley invited Ashdown-Hill to Edinburgh to give a talk to the local Richard III Society, a group that shared their keen interest in the king. She told him about her instinct; he explained his research. He believed he knew where the Greyfriars church had been located: it must be at the northern end of the parking lot where she had stood. Langley made a decision. With the help of the Richard III Society, she was going to search for the king’s grave!

Many people scoffed at the idea that a king was lying forgotten underneath a modern parking lot, but Langley was determined. Like Ashdown-Hill, who guessed that clues to the truth might lie in the king’s DNA, Langley hoped finding a body would “bring to light the real Richard.”

Langley convinced the city council to permit a dig in the parking lot, then met with archaeologist Richard Buckley from the University of Leicester. He was intrigued by the idea of finding the lost Greyfriars church. It might reveal new insights about medieval Leicester and life 500 years ago. They struck a bargain: Buckley’s team would search for the church; Langley would keep her fingers crossed that the excavation would also turn up a grave.

Buckley guessed the chances of finding the church were about fifty-fifty. The grave of the king, however, was beyond a long shot. “A million to one,” he joked.

Tearing Up the Tarmac

In August 2012, Buckley’s team prepared to break ground. The excavating machine roared into action. Its driver swung the mechanical arm with its clawlike scoop, which began to chew up the tarmac of the first trench. To everyones disappointment, the first bits of stonework they found turned out to be the remains of a Victorian outhouse.

Matthew Morris, the site director, suddenly raised his hand in the air, and the roar of the excavator stopped. About 1.5 m (5 feet) down, a long bone was visible in the soil. It looked like a leg bone. Using a trowel, Morris gently removed the earth around it. Slowly, a second bone came into view, lying parallel to the first. It looked like two legs, side by side. Could it be part of a skeleton?

Morris reminded Langley not to jump to conclusions. These could be from any century and might belong to anyone. So far they hadn’t found a scrap of medieval stonework that might locate the church. In any case, they could not disturb the bones until they had applied for a license to exhume human remains for archaeological purposes.

As the dig progressed, bit by bit, evidence of a medieval building came to light—decorated tile and stained glass. Several days into the dig, the team uncovered unmistakable evidence of church walls and graves. It was enough to convince Buckley to apply for a license to exhume the human remains.

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Above and below: Archaeologists uncover clues as they excavate the parking lot. University of Leicester

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Map of the excavation, with three trenches cut across the parking lot. University of Leicester

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Bringing the Bones to Light

Team members prepared to uncover whatever lay alongside the leg bones. They donned forensic suits that covered them from head to foot, to avoid contaminating the bones by shedding their own DNA, and stepped gingerly into the trench. Jo Appleby, an osteologist (an archaeologist specializing in human bones), worked with a mattock, an ax-like tool with a broad blade, to chip her way down and look for any more skeletal remains.

It was indeed a human skeleton. The feet were missing—probably cut off when a wall was laid in the 1800s. Other construction had missed the head by millimeters. Possibly this was a friar, buried in the church?

Appleby next uncovered something startling. The skeleton’s skull was raised and leaning forward toward the chest, and the spine clearly curved to one side, like a C. Langley was shocked. It couldn’t be; she had felt sure that if they found Richard, his spine would be straight, disproving the hostile descriptions. Maybe this wasn’t Richard at all. But if it was . . . did that mean the stories about his physical deformities were really true?

The team filmed and photographed the skeleton where it lay. Then each bone was carefully removed and placed in a clear plastic “finds bag.” Altogether they fit in a cardboard box. The archaeologists remained cautiously neutral about the identity of the remains. But Langley and Ashdown-Hill felt differently. They had brought a replica of Richard III’s royal banner, which they draped over the box before Ashdown-Hill carried it to the waiting van.

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The skeleton discovered in the first trench. University of Leicester

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A Case for Forensic Science

The van headed to the University of Leicester. There, a team of experts would analyze the skeleton from different angles. Their approach would be like fitting together the pieces of a puzzle. The bones were treated like a modern forensic case—what would they reveal about the individual, how he died, and possibly who he was?

The first step was to conduct a CT scan of the bones. The scientists could now see inside each bone, without cutting anything open. As part of this process, digital images from the CT scan were used with a 3-D printer to create a model of the skeleton. The model skull was so precisely lifelike that even growth rings could be seen!

Meanwhile, the bones were subjected to carbon-14 dating*, to get a rough idea of their age. Two samples from rib bones were sent to different labs to cross-check the results.

The outcome was a disappointing setback. It was 95 percent probable that this person had died between 1430 and 1460. But Richard III was killed in 1485. It looked as though the skeleton might be too old to be his.

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*NARROWING THE RANGE

Radiocarbon dating cannot pinpoint an exact date, it can only estimate a range of dates along with a percentage of accuracy. Two results are usually given. The first indicates a 68 percent chance that the correct age lies within a span of years; the accuracy increases to 95 percent when the range of years is doubled.

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Then new information added a twist. Other isotopes (different versions of the same chemical element) in the bones revealed details about the person’s diet. This man had eaten a lot of seafood. Marine organisms absorb large amounts of carbon-14, so all the seafood he had eaten likely threw off the test. The result was corrected, and now the date of death was 95 percent probable to have been between 1430 and 1530.

Further isotope analysis revealed more clues. Isotopes in teeth formed in childhood and the early teens retain signs of water and food grown in different regions, showing where a person lived while growing up. These matched what was known of Richard’s early years—he and his siblings had moved around, often on the run from their family’s enemies. It was also clear that in the last few years, this person’s diet had changed drastically. Hed begun to eat lots of expensive meat, fish, and fowl—a diet of banquets, fit for a king!

Richard the Monster?

From the skull, Appleby concluded that this was a man in his late twenties to late thirties (Richard died at 32). A closer look also revealed that he did not have kyphosis, the condition once called “hunchback.” The position of the skull, shoved forward onto the chest, had misled her into thinking the back was hunched, but now it was clear this was just because the body had been dropped into a grave that was too short.

The upper spine was, however, curved sideways. Its owner had had another condition: scoliosis. The 3-D model of the spine was studied by Piers Mitchell, a scoliosis expert. Scoliosis would not cause a hunch, but the twisting shape of the spine would make the right shoulder slightly higher than the left. This would not have been visible when the person was dressed, and he would have been capable of regular physical activity. The leg bones were normal, so he would not have walked with a limp.

Appleby confirmed that there was no withered arm. Both arms were normal. Whoever he was, he had probably been 1.7 m (5 feet, 8 inches) tall, about average for the Middle Ages.

If this was Richard III, the bones proved that the stories about his hunchback, limp, and withered arm were deliberate exaggerations and distortions of the truth.

The Final Blow

The next challenge was to determine the cause of death. Appleby was joined by a forensic pathologist and a trauma expert who worked on modern murder cases to identify the source of cut marks in human bone. Robert Woosnam-Savage also joined the examination. As curator of armor and weapons at the Royal Armouries Museum, he was familiar with medieval battle injuries and the weapons that inflicted them. Together they looked at each bone for the slashes of sword wounds or the deeper V-shaped stab marks of daggers.

There was no doubt this man had died a violent death. The skull bones had damage from multiple attacks using different weapons. Two of these blows could have been fatal and were likely made by a halberd (a weapon with an ax blade and spike on top of a wooden shaft)*. This confirmed one account written shortly after Richard’s death: “One of the Welshmen then came after him, and struck him dead with a halberd.” No battle injuries were found on the body, which must have been well protected by armor. Unusually, the face had been left mostly unharmed. It looked like this victims attackers had wanted him to remain recognizable after death. Henry Tudor had indeed displayed Richard’s body so there would be no doubt that the former king was dead.

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*Fatal Contest

In 2010, the true site of the Battle of Bosworth Field was finally located on the edge of a marsh by archaeologists. Piecing together clues from the battleground with the forensic results from the skeleton, it was at last possible to reconstruct Richard’s final minutes.

After Richard’s cavalry charge was warded off by Henry’s soldiers, armed with pikes, Richard’s horse probably lost its footing in the marshy ground, and he was thrown off. Now he was vulnerable in the midst of his enemies, who surrounded him. His helmet was torn away, and his opponents rained blows on his unprotected head. He defended himself vigorously to the end, which came quickly.

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Battleaxe: The final blow axe (illustration). markgoddard / iStockphtot

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Facial Reconstruction: The Science of Recreating a Human Face

There are several portraits of Richard III, but these are artists’ impressions. Now there was a chance to accurately recreate the face of the king. The science of facial reconstruction, working from a skull outward, has become a proven method of identifying remains in forensic investigations—from murder cases to disaster victims.

A skull is as unique as a face, but we cannot recognize it until the overlying muscles and tissues are added. Digital technology has made the process faster and more accurate. Caroline Wilkinson, an anthropologist and professor of craniofacial identification, worked with high-res photos and 3-D CT scans of the skull. As the image of the skull rotated on her monitor, Wilkinson added eyeballs and tissue. Using a haptic arm—a device that translates the movements of her right arm and hand into on-screen changes—she was able to model the skull like a sculptor working with clay.

A life-size 3-D printout of the head was given to a digital artist, who added hair, skin, and eye color. The finished face took Langley by surprise: “It was the face of a young man who looked as if he were about to speak, and to smile. I searched in vain for the tyrant. I can’t describe the joy I felt. I was face to face with the real Richard III.”

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The face of the king: facial reconstruction of Richard III. University of Leicester

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DNA: The Last Puzzle Piece

It was time to proceed with a DNA comparison to a living descendant of Richard’s sister. Ibsen’s son Michael lived in London, where he worked as a cabinetmaker, and he had agreed to give a live DNA sample, taken at the parking-lot dig itself. The DNA evidence would be the most essential piece to clinch the identification.

Ancient DNA is delicate. Teeth are often the best-preserved parts of a skeleton, and the femur is thick, so samples were taken from each of these. If both samples yielded the same results, it would help to rule out the possibility that the DNA had been contaminated. The DNA sequencing was carried out by two specialist ancient-DNA labs to cross-check the results.

Ibsen’s DNA was then compared to the skeleton’s DNA sequence produced by both labs. Both yielded the same result: a perfect match! All the evidence was next subjected to a statistical analysis. The probability that the skeleton belonged to Richard III lay between 99.9994 and 99.9999 percent.

The team of archaeologists and scientists made their announcement to the world at a press conference. After the experts went through the evidence, Buckley declared that “beyond reasonable doubt, the individual exhumed at Greyfriars in September 2012 is indeed Richard III, the last Plantagenet king of England.”

The Return of the King

In 2015, King Richard III was reinterred in Leicester Cathedral, in a coffin made by his seventeenth-generation nephew Michael Ibsen. Langley was satisfied that one of her crucial goals had been accomplished: an honorable reburial for Richard in the royal tomb that Henry VII had denied him.

Langley’s far-fetched hunch had paid off. The archaeologists pointed out that this was an amazing find, not just because Richard was a king, but because finding a named individual 500 years old, along with the opportunity to analyze the remains, is “extraordinarily rare.” By applying analysis from every relevant stream of knowledge—genetics, medicine, forensics, genealogy, history, and archaeology—the researchers were able to look in incredible detail at the life of a king from the vanished Middle Ages. His life and times—how and where he grew up, what he ate and drank, the wounds that killed him—were all brought to light.

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A royal tomb for Richard III in Leicester Cathedral. Jacek Wojnarowski / Shutterstock

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What We Thought We Knew . . . and What We Know Now

So, was Richard a good king whose reign was cut short by treason, or a deposed tyrant? The evidence of the bones helped to strike a balance between the two extremes: by confirming what grains of truth lay in the confusion of accounts, a reputation was restored and a caricature turned back into a recognizable human being.

Perhaps the last king of England’s Middle Ages was a man of his stormy times, a capable person in whom ambition and a sense of duty coexisted. The truths about his character and his intentions are still left for historians to puzzle over.

The search for King Richard III has taught us that in looking for the truth about a person, science can be applied not just to a skeleton but to history as well. What history has long told us about Richard was held up to the same kind of scientific test as the bones. Legend and fact were separated—the king was not a monster, his body was never thrown in the river, and his coffin was not turned into a horse trough. If these parts of the historical record were untrue, what else might be? The discovery of the lost king is a powerful reminder to view historical “facts” with an open and objective mind.

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From Digging Deep: How Science Unearths Puzzles from the Past © 2019 Laura Scandiffio, published by Annick Press Ltd. All rights reserved. Reproduced with permission.

Digging Deep: How Science Unearths Puzzles From the Past by Laura Scandiffio, shows archaeological discoveries that have made scientific advancements and are now brought to light. From the timeline of the northwest passage to the Kmhere empire, this book is a great STEM resource for those interested in ancient and modern history and those who want to know the science behind such discoveries. More information about purchasing and ordering this book can be obtained at the Annick Press website.

The Milpa Way

Richard C. Kern is an independent filmmaker and lecturer. He has worked with the National Audubon Society, Handley Management, Franklin Film Artists, National Geographic Society and Encounters in Excellence. Voted best presenter of the year for the National Geographic Film Lecture Series in 1985, he has produced numerous film scripts and award-winning films and supplied footage for nationally-broadcast TV specials. 

Western Belize, Central America — Narciso travels from his home to his planting tract by bicycle. He looks fit for a man his age and moves fluidly but not rapidly, as if he is conserving energy for the day. His machete is in his hand as we wind through a few of his hectares. This particular tract is well on its way to becoming forest again. Narciso wears rubber boots and appropriately-tattered western-style clothing. Deftly, he dings off annoying palm fronds with his lethal tool, then stops and does surgery on a tuber of some kind. He slices with an accuracy impossible from a blade so long, but suffers no wound. He smiles up at me as he delivers a forest lecture. The smile is warm and easy. Narciso is generous with his time, although there is work for him all around.

I met Narciso as I visited with Dr. Anabel Ford, an anthropologist with the University of California, Santa Barbara, and her team while traveling in western Belize. In her younger days, Dr. Ford had discovered the ancient Maya city of El Pilar, which straddles the Belize-Guatemala border. But, rather than starting to dig and restore, as most archeologists do, Dr. Ford and her team began to assess the surrounding forest for clues. They discovered that 90% of the trees around El Pilar yielded useful products such as fruits, nuts, various kinds of useful wood, fiber, and medicines. It appeared that the species that had no utility had been weeded out. The ancient Maya, Ford hypothesized, had treated their forests as gardens to be managed. With her on this day were two Maya forest gardeners named Alfonso Tzul, age 77, and Narciso Torrres, age 64. These men were our introduction to an almost pure form of environmentalism. They were not only committed to sound practice, but they fully understood the contrast between what they were doing and what was happening with the chemical and machine-based western-style agriculture going on all around them. Alfonso, in particular, was philosophical in communicating his world view. “A Maya boy goes to the river with his fishing pole,” he said, relating a favorite parable. “He is very happy when he catches a large fish that can feed his family for the day, and so he returns home. A man from the West catches a fish and right away asks himself if he could devise a method to catch many fish from the river and sell them for a profit.” At its heart is the issue of how we think about resources and to whom they belong.

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Alfonso and Narciso in their Maya forest environment. RCK

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Depicted here: Dr. Anabel Ford walks through the El Pilar Archaeological Reserve. El Pilar is the largest ancient Maya city in the Belize River area. Recent excavations have revealed some twenty-five plazas, intricate palaces, and temples. Image by RCK

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At the center of Alfonso’s and Narciso’s daily industry is each man’s own milpa, which brings to mind Ford’s book, The Maya Forest Garden, co-authored by ethnologist Ronald Nigh, in which the authors hypothesize that the ancient Maya had treated their forests as gardens to be managed. We discovered that “milpa” can refer to several things. True, it can be a corn field; but in a Maya field are likely to be many other crops interspersed among the corn stalks, especially varieties of beans and squash which, together with corn, make a diet of complete protein. Some 90 varieties of edible plants have been identified in Maya plots. This contrasts strongly with the maize monocultures of nearby mechanized farms.

Milpa, however, can also refer to a cyclical way of farming that Anabel claims goes back at least 4,000 years into ancient Maya history and is integral to her ideas. What we have condemned as “slash-and-burn” farming that destroys tropical rainforest in the Yucatan may be something far more complex and beneficial. Here’s how it works:

The farmer cuts and burns a piece of his forest. He has no way to remove all trees and stumps, so he purposely conserves them. The ash from the burned vegetation provides microelements for his crops. For about four years he plants and harvests in his milpa. This is labor intensive, for he relies on his own skill and labor instead of a plough. Rather, he uses a sharpened pole to jab holes in the ground for his seeds. I was astounded to see that crops could be grown on un-ploughed land. The Maya do this to preserve the soil biology (especially earthworms), to encourage helpful annuals to sprout and to eliminate the runoff of top soil during rains. Alfonso Tzul noted that he has never witnessed a plowed field without erosion and never seen a traditional milpa with erosion. Narciso Torres also knows that untilled land sequesters 4-5 times more carbon than ploughed land and retains more moisture for plant growth.

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Burning the forest as part of the Milpa Cycle. RCK

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The absence of ploughing by the Maya should not be overlooked. It was the use of the plough by American settlers that turned over the sod of the Great Plains. On the prairies grew many species of grasses, legumes and other perennials. Big Bluestem, for example, thrust its roots eight feet into the ground, binding the soil. Once the sod was busted, fragile annual grasses moved in, setting the stage for the Dust Bowl of the 1930s where naked top soils were picked up by the wind and carried east. A vast and complex ecosystem was lost by pure ignorance.

Our Maya forest gardener adds no commercial fertilizers to his land but will apply compost, burned debris from his fields and manures. He spends most of the day in his milpa weeding, planting and harvesting. He is satisfied in his work, excited by the cycles of life. He loves the feel and smell of the soil and, if he is a religious man like Alfonzo, he thanks God for the privilege of the intimacy he has with the land. Barring untimely heavy rains or drought, the farmer’s yield will be high, and he will have more food than he and his family can eat. Some he might take to market.

After four years, with at least two crops per year, the farmer begins to allow tree seedlings to reinvade his milpa from the surrounding forest.  He keeps what will be useful and plants among the small trees and shrubs for another eight years or until there is too much shade for his annuals. At this point his milpa has been transformed.

For another eight years the trees, growing rapidly in the tropical climate, produce a closed canopy that quickly becomes home to monkeys, parrots and other rainforest animals. Eventually the farmer has reached the 20-year mark, and the cycle can start anew.

A key to the success of the Maya forest gardener is the fact that he has tracts of land in all stages of the milpa cycle at all times. At any given time, most of his land is forested, either partially or fully. Studies show that where the milpa system is used, 66-94% of the land is covered in forest both pioneering and mature. Streams run clear since topsoils, pesticides, herbicides and fertilizers are absent from the water. Areas of the landscape that are not suitable for milpa farming such as soils high in clay, cliffs, swamps and the borders of streams are left in canopy forest, with not only trees commonly used by the Maya but the full diversity of rainforest life.

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Narciso’s milpa in transition. RCK

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In the Mexican state of Chiapas we also visited forested land managed by the Lacandon branch of the Maya not far from ancient sites like Palenque, Yaxchilan, Piedras Negras and Bonampak. Here my wife Judy and I met Victor Chambor, a young man dressed in the traditional white robe of the Lacandon. Victor proudly led us through a large tract of managed forest adjacent to his milpa while his sister Ofelia made tortillas for us on an earth-filled wooden hearth called a k’oben.

In the forest we were stunned by the towering height of the trees – some reaching over 200 ft. Victor was fully knowledgeable about all the plants and animals we saw. There were giant ceiba trees nearly eight feet in diameter just above their buttressed bases. These had been sacred to Victor’s distant ancestors who believed that the gods came to earth by way of the trees’ mighty branches. A swollen cascade pointed to how much water falls in Chiapas to account for the lushness of its rainforests, remarkable in all of Mexico. As we walked, Victor produced a cell phone which he is now using to make his guiding skills known to eco-tourists and filmmakers like us.

The Lacandon are noted for an intense version of farming called high-performance milpa that can bring maize yields of 2,800 kg per hectare, or higher. As Ford says, the Lacandon men “traditionally dedicated the greater part of their days to milpa work, in addition to hunting and gathering forest resources.” Like Alfonso, Narciso and other milperos, Victor knew the signs of when to plant and harvest each of his crops. For example, the third crop of corn is planted in May when the mahogany tree flowers. I could see that Victor’s skill and knowledge of soil and plants was so vast that it could only have been figured out through countless generations.

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Above and below, aerial view of Victor in his milpa. RCK

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Victor shows a jicama tuber in his milpa. RCK

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Victor at the cascade. RCK

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The Great Collapse?

Before I met Ford, my son Richard and I prowled books and magazines for the answer to the Maya collapse and discovered that things were still in hot debate. Most scholars have cobbled together a combination of causes, all backed up by evidence of some kind. Topping the list are overpopulation, drought when populations were high, deforestation, soil degradation, warfare and the failure of kings to solve ecological problems. We sought concrete answers in preparation for filming Rainforests of the Maya – a documentary to educate youth in the public schools of Miami. Then we encountered Ford, and our house of cards came down. We realized that she was challenging one of the main hypotheses of ancient Maya studies – that Maya civilization had collapsed largely due to environmental reasons. Furthermore, she was questioning whether the Maya had collapsed at all.

Jarred Diamond, the author of the book Collapse, claimed that the worst mistake in human history was the development of agriculture. With farming, we settled ourselves down, which accelerated our inventing, mining, and drilling. As hunter gatherers we were sustainable. As “civilized” people we were not.

One of the places where the domestication of plants and animals led to a sedentary life was in Mesoamerica. Should we be tempted to think that other cradles of civilization like Mesopotamia and Egypt were more impressive, we only have to appreciate the pyramids of Tikal and Calakmul for their immense size or the Palace at Sayil for its dazzling beauty to get an idea of the level of architecture achieved by the Maya. Their buildings and plazas were even stuccoed. (The Maya had invented a better cement than the Romans). Examine the deeply-incised door lintels at Yaxchilan, the painted murals at Bonampak or the jade death mask of Pacal, Palenque’s king, and you will see artistry that will astound you. In time, new architectural styles like Puuc and Rio Bec added pillars, towers, stucco masks, monster mouths and other ornamentations to monumental structures, while lighter roof combs at Yaxchilan and Palenque allowed for larger interior spaces and more light.

The sophisticated Mesoamerican life that evolved in the greater Yucatan from before 1000 BC until the brutal Spanish conquest was made possible by the domestication of corn, beans, squash and turkeys as well as modifications to the surrounding forests. Amazingly, the Maya had no horses or oxen for hefting loads and no cows, goats or sheep for meat. Those animals were brought to the New World by the conquistadores much later.

Despite the lack of many of the things we think are important, the Maya invented a written hieroglyphic language, created an accurate calendar based on their astronomical observations, developed the mathematical concept of zero and supported a ruling class with scribes, priests and kings. Maya kingdoms were established from western Honduras and El Salvador, to Guatemala, Belize and throughout the Mexican Yucatan.  The total Maya population probably reached well over ten million, perhaps twenty million at its peak, which is greater than the population in those areas today. Then, there were alliances between kings, and there were wars.

We know little about how the common man and woman lived. However, the Maya kings boasted of military victories by directing artisans to erect limestone slabs covered in hieroglyphs, dates and human figures. These stelae ceased around 910 AD to signal the end of the Classic Period.  Something had clearly changed. To use Jared Diamond’s term, it seemed to most archeologists that the world of the Maya had collapsed. The only question was why; and it could be said that this question became the biggest mystery in all of archeology. Today tourists look at abandoned city centers at sites like Tikal and ask “Whatever happened to the Maya?” Alphonso always replies, “Nothing happened to them. You’re talking to one.”

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Structural remains in Yaxchilan, located on the bank of the Usumacinta River in the state of Chiapas, Mexico. Before the ‘collapse’, Yaxchilan was one of the most powerful Maya states in the Late Classic Period. RCK

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Above and below, structural remains at Palenque, one of the great Maya centers before the ‘collapse’. RCK

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Palenque: Detail of stela with hieroglyphs. RCK

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The massive pyramid at Calakmul, one of the great Maya centers before the ‘collapse’. RCK

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An Alternative Hypothesis

The facts gathered by Ford and Nigh as presented in The Maya Forest Garden argue strongly against the deforestation hypothesis commonly held today and paint a much more favorable picture of the Maya as examples of sustainability.

But as Ford has surmised, the knowledge of the Maya forest gardeners is a treasure that can easily be lost as older farmers pass away. It is happening now. The Maya know, as few people do, how to live sustainably with very few products from the outside world. Alfonso is saddened that he does not see an interest in his own children to pursue the life he is living. It is hard to disagree with Ford that the tremendous knowledge of the Maya master farmers, the results of thousands of years of trial and error, should not be treated lightly in a world searching for answers to environmental health and sustainability.

If, as Ford and Nigh claim, the ancient Maya used sustainable farming methods and did not suffer an environmental collapse, we must ask again: What did happen to impact a culture so grand that it could have left behind such an impressive archeological record?

We know that the Maya, sickened by European diseases, fought for their lands with the Spanish in the 1500s. The farmers still practiced the milpa cycle at that time, according to Ford and Nigh. Written works and ceremonial relics were destroyed. The Spaniards finally subdued the last Maya kingdom around Lake Peten Itza in 1697. Yet something did happen with the major centers of the Classic Period, well before the Spanish arrived. What Ford and others like her are suggesting is a political breakdown rather than an environmental one. The peasants, those doing the farming and the building, may have grown weary with the heavy conscription of their labor to build pyramids that simply paid homage to their kings. Hubris undoubtedly ran high as rulers, regaled in their jaguar skins and the colorful feathers of quetzals and parrots, sought to outdo one another. Routinely, they reconstructed the pyramids of former kings to make pyramids of their own. Costly wars, too, were matters of royal pride. The commoners may have ultimately rejected a regime of war and pomp.

Additionally, when periods of climate chaos came and the blood-letting rituals of kings and queens or the sacrificing of their wartime captives had no effect in reversing dire conditions brought on by deluge or drought, the people may have decided that they could do without their nobles, their wars and the pyramids that looked grand but could not fulfill their basic needs. During the eighth, ninth and tenth centuries, it seems that the pattern of powerful city states gradually reverted to small farms without ruling elites. The working classes shouldered on to live in a new way, only to be decimated by Spanish diseases five centuries later.

Anabel Ford and her forest gardeners would say that the great Maya civilization of the Classic Period never did collapse — it simply transformed. 

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Dr. Anabel Ford has spent decades exploring and researching at El Pilar. RCK

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Revealing Barara: The Long-Lost African Medieval City

Samuel C. Walker was born and raised in East Africa and subsequently spent fifteen years in the Middle East including Yemen, Israel/West Bank, Jordan, Sudan, and Egypt. He currently is working in Ethiopia. He holds two Bachelor’s degrees; Religious Studies – Anthropology, and Natural Sciences & History, and two Master’s degrees; History and education (Western Oregon U) and Archaeology & Heritage Mgmt. (University of Leicester). For seven years he lived in the Micronesian Pacific islands conducting research on climate change, ecologies, and conducting research as lead field supervisory archaeologist for US Navy projects for EIS and cultural resource management. Since 2013, Walker has worked in Ethiopia, including establishing a Master’s program in Archaeology for Heritage Management and serving as lead field and supervisory archaeologist. As part of his research dissertation, he is working on creating graduate level field-intensive Cultural Resource Management teams (CRMT) specifically to address the critical needs of archaeological site identification, comprehensive field survey, data recovery and excavation field management skills, laboratory analysis and cultural material conservation, and presentation and display of these rich tangible and intangible heritages.

In the first half of the 1400’s, a scholar-monk named Fra Mauro, from the monastery of San Michele di Murano in Venice, was commissioned to create a new world map based upon the most recent research and travel accounts from explorers across the Mediterranean region. He began compiling notes, collecting maps, and over the next decade, he pored over travel accounts, comparing written interviews of travelers, ambassadors, and seafarers. Refugee-scholars from Constantinople, sages from India or regions farther east, and ambassadors and priests from Ethiopia supplied snippets of data. Rarely, knowledge tumbled in tomes, but more often it was pieced together from fragments lost to the west for centuries. Gradually, for the first time in Europe,  remote, empty spaces on his map filled in with mysterious, unknown cities or mountains tied to legends — even the source of the Blue Nile. Thankfully, for Abassia Ethyopia, this region was  sketched by the very hands of intrepid sojourners in these furthest reaches of our globe.

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Fig. 1 – The Fra Mauro Map – 1450, compared to a NASA photo of the same view. Note: the map is southern oriented.

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Old maps represent our three-dimensional world within a two-dimensional, mental construct. Each paints a time-bound icon for visualizing a given worldview. In essence, maps embody the world made in our image. Fra Mauro’s mid-15th century masterpiece of medieval cartography now provides scholars a rare lens into a radically variant geographical mindscape during one of the most critical transitions in world history (Cattaneo, pp.123).

The resulting circular map, nearly two meters across, appears now to have served not simply as an aid in expediting navigation or exploration. Rather, it seems to have been designed specifically to lay out the foundations for a new world order. By drafting geographical features, regional and city names, and navigable trade routes across his mappa mundi, Fra Mauro identifies possible alliances alongside real and potential threats. Anything Christian, even the thinnest web of connectivity, is emphasized.

Mountains feature prominently throughout. Passes or rivers clearly bisect habitable landscapes, demarcating regions and polities. Every city stands fortified, bounded by copious notes on regions, rulers, rivers, and where gold, spices, pearls, and fresh water can be found. Ships, identifiable with the dominant traders, ply their respective seas. Welcome to the world as it was perceived in 1450.

To set the stage for this intriguing story, and so many new discoveries in Ethiopia, we must consider that Ethiopian emissaries and monks in the mid-1400’s related geographical information of their own Ethiopic regions to a Venetian monk, who transcribed their data on a two-meter diameter parchment. Fortunately, along with local chronicles and hagiographies, itineraries of contemporary Europeans visiting these regions, and recorded by Alessandro Zorzi, provide substantial evidence of thriving communities. Our team focused upon this transmitted information, along with many newly translated manuscripts from these regions and periods. Working alongside local, state, and federal partners, as Fra Mauro stated, we too have attempted to carefully “verify the text by practical experience” as we trek landscapes described nearly six centuries prior. Other travelers, including one Pietro Rombulo, and the artist, Nicolo Brancaleone, left lasting impacts upon religious Ethiopic art. In one remote island monastery I recently discovered a painting from this period, evidently from a European hand, which needs further research and restoration. Such hidden treasures and finds, thankfully, are being recognized by local and international scholars.

 

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Fig. 2 – Early Renaissance European painting recently discovered in Lake Tana region of Amhara, Ethiopia

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The World Within a Gilded Frame

Regarding these regions, Fra Mauro states in inscription number *98: “Because to some it will appear as a novelty that I should speak of these southern parts, which were almost unknown to the Ancients, I will reply that this entire drawing, from Sayto (Assiut, Egypt) upwards, I have had from those who were born there. These people were clerics who, with their own hands, drew for me these provinces and cities and rivers and mountains with their names; all these things I have not been able to put in due order for lack of space” (Falchetta, pps. 210-203).

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Fig . 3- Close up of the Fra Mauro Map indicating the Swahili Coast and Abyssinia – Ethiopia. South is top.

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Nearly six centuries on, having survived multiple European wars, these medieval icons of mountains and rivers, along with descriptions of rulers and names of now long-lost cities, make their way, as a digital copy, to an African-born archaeologist working in Ethiopia, hoping to discover the buried capitals many believed never even existed. My first task was to employ an Afrocentric, indigenous frame of reference for our ongoing research.

Within many African cultures, proximity to neighbors is measured by a scale of time, not distances of length. Karibu means “Welcome,” in Swahili, but it can also mean “close” or “near.” When trekking in East Africa, therefore, upon inquiring the distance to the next village, the answer depends on the closeness of the village relationally, not proximally. I have walked over 30 kms, passing through “far away” villages, to get to the “close one.” On the Fra Mauro map, African distances are similarly inscribed. Cities along the highland ridge, known best by his informants, are situated neatly along the trade routes used even today. Specific characteristics of each city indicate familiarity, or karibu to these monks. Barara and Sadai particularly, are shown with multiple cultural elements and architectural features. Unfamiliar Islamic regions along the coasts, for the most part, are depicted in uniform monotony.

Our investigations in the field confirm the uncanny accuracy and completeness of Fra Mauro’s informants. It also indicates a far more complex and rich societal narrative of Ethiopia than is commonly portrayed. Honest research and scholarship points to the broader natures of cosmopolitan and blended cultural, linguistic, and religious communities of the past. Throughout Ethiopia, our recently identified sites, with divergent cultural material, beautifully illustrate this continuity of settlements from prehistory to an unknown pre-Christian civilization contemporary with the Aksumite Empire through to the pre-medieval and medieval periods, all the way into the conflicts of the last two centuries.

What we have discovered, with evidence on the ground, is that the monotone story of Ethiopian history being told only through the lens of monumental architecture or singular empires, dynasties, or rulers, does a great disservice to the broader, deeper narrative of modern Ethiopia’s true heritages, cultures, languages, and religious identities. Selective remembrance or backward-looking and biased discourse about who owns what based upon a particular event or the few written accounts by ecclesiastics or outsiders, should be replaced with actual scholarship. The time is far past due for professionals to be able to do their jobs.

Cracking the Fra Mauro Code 

By the end of the 17th century, memory of the devastating conflicts between the Islamic forces of Imam Ahmad, known as Ahmad Gran or the left-handed, and the variably named Christian kingdom of Shoa, Xoa, or Sewa, had cooled to an uneasy, smoldering detente. As with many regions across Africa, these ruinous wars prompted subsequent migrations of populations, followed by the influx of shifting cultures and languages across Ethiopia’s landscapes (Newman, pp. 99). Such fluctuations displaced previously associated oral traditions and much place-memory. Place names, however, recorded on old maps and in various chronicles and hagiographies, as well as Crawford’s Ethiopian Itineraries (1958), amply illustrate that prior to these religious wars, populations from a variety of cultures lived in mixed, settled communities throughout Ethiopia, much as they do today. The Fra Mauro map states that certain regions, mountains, even cities, had variant names depending upon the people-groups living nearby.

As a result of these multicultural migrations, new settlement patterns and agricultural practices shifted the way land was utilized. What previously had constituted defensibility shifted. The political landscapes and settlement densities moved to higher ground. Small land holdings replaced large urban centers. Across Ethiopia’s landscapes, centuries of agro-pastoralism have literally plowed the ruins of once-thriving metropolises into the ground.

Accounts of the destruction of Barara and other cities and churches accurately depict that demolition was total. Even grindstones were smashed to ensure populations had nothing to return to. During the religious wars, most associated religious structures, on both sides, along with their treasures of relics and manuscripts, perished, usually via fire. This loss of contexts with which to even begin to identify lost cities was exacerbated by a paucity of scholarship related to these eras. Additionally, the perception, given Addis Ababa’s modern status, seems to have tacitly colored the idea that it must have had medieval importance as well. But it is hard to hide cultural materials, such as ceramics, stone tools, occupational soils, etc. Such indices a true archaeologist recognizes immediately.

As detailed in my previous article, we felt certain we had cracked the code of the Fra Mauro map related to Abassia Ethyopia. It appeared possible to now trek Ethiopia’s variable landscapes, and through the centuries, identify specific physical features drawn by Ethiopian monks and emissaries, “with their own hands”. To prove we no longer were living in terra incognita, we had to put our hypotheses to the ultimate test. We needed to discover a city absent from all later maps; a city lost since the religious wars of 1528-1543, to all record and memory. But major obstacles remained, not the least involving geopolitical ramifications wrought by decades of war’s desolation. Like words borrowed from an archaic vocabulary, we had to translate mountains and rivers not simply as physical geography, but more importantly, through a medieval African mind’s eye. It was these corresponding geographies, so accurately drawn, which proved our first key to ultimately unlocking the location of Africa’s longest-lost city on the Fra Mauro map, Barara.

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Fig. 4 – Sadai – Ceramics, walls, architectural features and alignments on the slopes of the Suba Forest – Mt. Wechecha.

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A Tale of Two Lost Cities: Tegulet and Barara

As we continued our desk-based analysis of maps and written records, the two lost cities — Tegulet (1315?), the first Restored Solomonic capital, and Barara (1385?), the Holy Grail of lost medieval African cities — asserted their presence. All place-memory of these medieval capitals had vanished. Local chronicles mentioned the importance and general region of Tegulet, but without specifics. Barara, though mentioned throughout Europe’s medieval period as the capital of Abyssinia, remained a mystery. Strikingly, local chronicles never mention that name. It is possible this is another example of cities retaining different names based upon populations.

Utilizing the remote sensing methodology we had devised, we narrowed our search for Tegulet to the drainage basin of the Jemma River, north of Debra Berhan. Within less than a half hour, scanning images on Google Earth, we identified three possible candidates for occupational-site, all with probable architectural features. Hopeful, we ventured forth on an excursion to discover what we believed to be one of the most important sites to enable us to rewrite Ethiopia’s history.

The candidate for Tegulet was exceptional. Foundations of monumental architecture proved a substantial settlement had, at one time, dominated the landscapes, and thus the trade routes. One surprise was a purpose-built road, 12 kms along the ridge, with ruts from wheeled vehicles, dated to a time where no record of wheeled vehicles exists. Cultural material abounded, including quantities of quality ceramics, raw iron and slag, and semi-precious stones traditionally used for vestments, ceremonial crosses, or to adorn valuable manuscripts. Adding to that the many newly identified Washa or cave churches, and it all adds up to a substantial archaeological find in the exact location we could have predicted, using our model and ancient maps.

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Fig. 5 – Architecture and features signifying monumental construction.

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Barara on the Horizon

Discovery wasn’t going to be easy, but we decided first to investigate the southern ridges along the Germama and Kessem river drainage basins, and areas south of Sendafa, along the still visible ancient trade routes to regions north. Even today, this highland ridge route serves as a gateway from the plains and valleys in the south and east into the highlands of Gojam, Shewa, Gondor, and Welo.

It is difficult to describe the anticipation of being the first to knowingly tread the ruins of a legendary city lost for nearly six hundred years. There is in equal measure a giddiness mingled with a sobriety of knowing, as Burton reported in his book, First Footsteps in East Africa, and among others, the Chronicles of the Kings, how Barara, and multiple other sites, were destroyed by fire and looted over many days. Given the multiple misleading political narratives and counterfactual “evidences” swirling around Addis Ababa being the same as Barara, however, our search for this lost city required far more sensitivity tied to careful, thorough science-based scholarship.

Barara had eluded explorers for centuries. I wish we could claim to have discovered Barara on our first outing, but it took us nearly another year of denials of access or papers, or, even at one point, being run off at gun-point, before finding our ultimate prize. Here, I wish to recognize the late Richard Pankhurst and Hartwig Breternitz. Their excellent work sets the standard for proper, scholarly investigation of this, and other important sites. It is hoped our forthcoming published research will emulate the valiant effort of these two gentlemen-scholars.

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Fig. 6 – Image taken from Pankhurst and Breternitz.
http://www.persee.fr/doc/ethio_0066-2127_2009_num_24_1_1394

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On our first excursion, we entered the market town of Areda Weyra. An abandoned crossroads most days, this Saturday it bustled, employing every mode of transport or beast of burden: camel, donkey, mule, horse-drawn carriage, motorcycle, and of course, the heads or backs of the panoply of humankind. Like a drama playing out as it had from medieval times, commerce from three distinct regions joined, bartered, and returned with goods in tow. Throughout Africa, each beast of burden is suited to particular loads, climates, and environments. Camels thrive in the dry, lowlands and riverbeds at elevations below 1500 meters. They cannot even breed at higher elevations. Mules and horses are midland animals, mostly suited to the fertile plains and flatlands of the regions south of Addis Ababa and the well-watered grasslands below 2800 meters. Donkeys fit all elevations, but are the exclusive animal for higher elevations, steep ravines, rugged highland trails, and seemingly impossible passes.

Areda Weyra, at 2600 meters, served as a rare intersection for all three species, and by extension, represented well-defined regional cultures, languages, and religious identities. Even if the memory of Barara had long dissipated to dust, watching camels undulate home down a trail used for centuries, or a horse canter across open stretches, or observe overburdened donkeys clatter down a steep, rubble strewn path, there was a sort of mysterious kinesthetic memory at play.

This is what Barara had been; a nexus of cultures and commerce for centuries, and it provided us our first clue to keep us coming back for more. Inquiring of many aged priests, we were excitedly told this was an old place, destroyed by Ahmed Gran. This was a place, from before the religious wars, where emperors once lived, but no one could tell us exactly where. One jovial saint swept his hand across the horizon. “This is a blessed land, very rich, very good.” He smiled, and with a wink stated, “It is our Holy Land.”

With hopes high, we moved further along the south and west ridges, discovering many significant sites, but only legends or hints of names like Juggal or walls. Yet none recalled even a semblance to the name, Barara. Resolute, over the last year, we continued our searches. What we discovered were substantial, previously unknown sites belonging to entirely unknown civilizations, contemporary with the end of the Aksumite empire (6th-7th Cent. CE)  and into the early medieval periods. Prehistoric, pre-Christian and Islamic settlements dot the landscape, and funerary markers, and even full cemeteries were recorded. The brilliant complexity disclosed in this newly revealed archaeological record illustrates the shifts and tides of peoples across these landscapes over millennia. But the common story they tell is of the continuity of the broader Ethiopian identity irrespective of modern, artificial standards based upon economics, national-tribal affinity, or religio-political terms.

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Fig. 7

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Prior to the Religious Wars, Christian and Islamic kingdoms mutually relied upon trade. Skirmishes and conflict were not uncommon, but annihilation of one side or the other was never the goal. Enter the dual outside influences of the Ottoman Empire and the expanding ambitions of Portugal. These shifted Ethiopia’s local narrative in radically, irreversible ways. In essence, the centuries-old tidal indigenous shifts and currents in hegemony and control of trade, took on global proportions, with a Jihadist mentality on one side, a Crusader fervency on the other. The resulting devastation brought about by this Mediterranean proxy war has yet to be fully studied or appreciated in the region’s historicity.

Referencing Guluma Gemeda’s well-considered article (https://kichuu.com/barara-is-not-addis-ababa/), we indeed have recorded substantial archaeological and cultural materials within a radius of 150 kms from Addis Ababa. These clearly illustrate a complex mosaic of multi-cultural contexts going back to prehistory. All these, and more, await proper research from professionally trained, field management experts.

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Fig. 8 – Comparing the iconography of the Islamic cities represented on the Fra Mauro map, the image of mosques is portrayed as a gold cupola and churches are represented by a cross. Sadai, being the ecclesiastical capital has only a church. Barara indicates both.

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Moving Mountains

Repeatedly I returned to the maps. New clues emerged. It was then I discovered previous searchers consistently had compounded a singular error. The blue, three-peaked mountain of the Fra Mauro map north of Barara is NOT Entoto. Tucked away in the series of valleys north of the Germama river, at the confluence of the Filambo river, lies a region, aptly named, Sost Amba, “Three Peaks”. This three peaked mountain range starts at Mt. Bereh, just northwest of Sendafa and continues up slope to the middle peak at the 2800 at the Fiche Genet pass to Debra Berhan. Profoundly, previous searches had taken everyone 20-30 kms too far west.

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Fig. 9 – Images of the Fra Mauro map superimposed upon the 1958 British topographical map

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We fully recognize the sensitivity of this discovery, which is why we have been painfully methodical in all our investigations. For peoples in the past, the topography surrounding Addis Ababa was inhospitable to networks of trade or easy passage. For this very reason, post-medieval rulers selected Entoto, not for commerce, but defense. At the behest of Queen Taitu, Menelik II selected the location for his capital (Addis Ababa, 1886), “New Flower” for the curative hot springs of Finfinne. Emperor Haile Selassie even contemplated moving the capital to other cities, including Bahir Dar and Addis Alem.

The historical narratives related to recent, modern Addis Ababa we gladly leave to historians to argue over. For our part, our team includes both local and international PhDs and Masters in the fields of archaeology, heritage management experts, and trained culture and tourism personnel. None of us is a tourist seeking treasures.

As a field-trained archaeologist and lead in this endeavor, the focus has been intensive desk-based analysis, field-walking, and scientific research. Having worked in excavations and surveys across the globe for 25 years, including Israel, Jordan, the US, Micronesia, and Aksum, there are few places left on earth with Ethiopia’s tremendous heritage and archaeological potential. As to Barara, our initial assessment indicates the site covers more than 2 square kms, with large quantities of period-specific cultural material along with wheel-made and imported pottery sherds throughout. True occupational soils over a meter thick, large architectural features including foundations for towers, a water system 80 m across, five cemeteries identified thus far from different periods and cultures, one containing hundreds of tombs, prove this is a substantial site fitting all the criteria for a city the size and importance of Barara. The traditional saying from the elders is that this was a city that “if you leave your home, you have difficulty returning.” In other words, the complexity and vastness made it a labyrinth.

Oral traditions and place names also fit exactly what we have sought. Bar, meaning gate and, as Mt. Yerer is locally called, Arra, would indicate this is the gate to the region of ‘Arra, or Bar-‘Arra. The local name of the site, translated “The Assembly of Multitudes”, retains the importance this region held in earlier time. Other interpretations of the meaning for Barara refer to “light” or “redemption.” Future research may tie the traditional Ethiopic name to the site we now identified with Barara. 

The scattered sites of Entoto or the setting of Addis Ababa are often claimed, albeit falsely, to be synonymous with Barara. From a professional, archaeological standpoint, the site we have identified as the probable location of Barara is exactly what we would expect for a city with pre-medieval, medieval, and post-medieval occupational contexts. Still today, the villages atop the knoll and settlements south contain mixed Christian and Islamic communities. Additionally, it is exactly where Fra Mauro’s informants claimed it to be. The consistent misreading of a map, notwithstanding, Barara is clearly indicated as directly south of Sost Amba, east of the bend in the Akaki river, northwest of the confluence of the Dukem and Mojo rivers, and west of the fertile Tich plain. No true professional, seeing the broad cultural contexts on the ground, tied with the multiple site identifications we have made, would state otherwise. Thus, simply put, one cannot have the same city in three locations. It can only be where the facts on the ground and the map clearly indicate.

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Fig. 10 – Architectural features along with hundreds of tombs over an area of nearly one square kilometer. Note: each hillock in the cemetery (bottom left) represents a tomb, many with inscriptions and designs. Scale bottom left – 100 meters

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The newly identified sites of Sadai, Tegulet, and Barara contain fantastic archaeological value and potential. The repeated mantra that Addis Ababa or the ruins on Entoto somehow secretly hide Africa’s largest lost medieval city, however, appears to have been fabricated upon frightfully wrong readings of an old map. What then of the current discourse on Entoto, or Finfinnee, or “the New Flower?” Sadly, pseudo-scholarship and misinformation has obscured true scholarship for so long, that this error has become part of, if not a central fixture to the dogmas of modern political discussions surrounding Barara. True scientific scholarship does not take sides. This research, therefore, should be utilized for promoting a broader dialog of Ethiopianness and unity rather than by proponents of a particular account for claiming proprietorship or precedence.

With the development within Addis Ababa over decades, no architecture or adequate quantities of cultural materials like ceramics and occupational soil contexts from multiple centuries have been unearthed. Would not someone, even with no training in archaeology, recognize it if it were present? Again, we, in no way, are advocating any political position or support for a given territorial dogma. We merely wish to state the evidence for the newly identified, true site of Barara far outweighs the faulty assumptions of those under-qualified to have made claims of an archaeological nature in the first place.

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Fig. 11 – Single-line 100 m field transect – Only diagnostics were collected and returned – Wheel-thrown and imported pottery, glass, and porcelain indicate outside influences and trade. Typical of an Imam Ahmed destruction, millstones and grinders have been shattered. Similar ceramic styles to early medieval vessels found at the Christian capital of Soba, Sudan (south of Khartoum) point to commerce and contacts.

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Building a Strong Foundation

Fully aware of the sensitivities related to this entire discourse, we have diligently worked directly with the Ministry and Bureau heads for Culture and Tourism for well over two years. We are in the process of accurately and professionally compiling and presenting our forthcoming publications and research for the identification of the true site of Barara. But we will not be pushed into making claims of ownership or domain. This is scholarly research, and as such, requires we continue to work with local, state, and federal partners to ensure this information is utilized for the benefit of all Ethiopians.

Going forward, the discussion should be about how we tie the broader, full archaeological record to the facts on the ground. This discovery is not about Entoto, or Addis Ababa, or Finfinnee, or Barara, or Tegulet. This is a story of the continuity of the weaving of an intricate and vibrant tapestry of Ethiopianness from the prehistory, through to today. Selectively pulling out threads somewhere in the middle of that fabric will cause the whole to unwind. We have ample evidence as to where that leads. Six centuries on, Ethiopia has yet to fully recover from those religious wars. Any artificially constructed time-line creates only division and robs Ethiopia of its fuller heritage potentials.

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Fig. 12 – A wall alignment and architectural features – west slope, to north

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Our discoveries thus far provide a promising beginning. In our on-going exploration, no day is ever routine. Using our research template, we continue seeking and identifying lost cities and ruins strewn across Ethiopia’s magnificent and varied landscapes. Daily we are tantalized with just enough of Ethiopia’s secrets to keep us coming back for more. With every footfall, the ground seems to reverberate this noble history’s sheer will to be reborn.

Thus, regarding our regions in Africa, it appears the Fra Mauro map has proven itself far more than the fanciful rendering of a medieval mind. It is indeed a prescient icon of a Mappa Mundi that launched thousands of ships which literally turned our view of the world upside down within a single generation, eventually expanding it by four new continents. It simply requires professionals to interpret and decode this medieval, African geography.

A Call for More African-based Research

Questions inevitably remain pertaining to the poorly understood, yet complex subjects around ancient and medieval studies within Ethiopia and the broader regional contexts. Ethiopia must be reminded of the larger, deeper significance of its own history and heritage and take its rightful place in the histories of civilizations. The traditional narrative of selecting only Aksum, then Lalibela, then Gondor, as the definitive and only “history” of Ethiopia limits her capacity to address so many of her current growing pains toward a modern nation-state. The mysterious, forgotten past that paints all of Ethiopia’s landscapes in myriad colors of the impossible, should inspire us. The brilliance of such varied, interred, newly-discovered empires whisper their faded splendor to all who still intently seek it.

To better understand our commonality and connectivity beyond modern or traditional boundaries, we must investigate, validate, and honor indigenous self-perceptions within linguistic, historical, national, and individual frameworks. All will benefit from the cross-pollination of worldviews originating within this wide-ranging, local historical discourse.

I remain hopeful that eventually, with properly trained, competent public servants in the emerging culture/heritage, research, and tourism sectors, Ethiopia’s cadre of new cultural resource management professionals, archaeologists, and heritage specialists will be successful in preserving and presenting Ethiopia’s rich cultures and deep heritage. I envision the next wave of exploration, discovery, and excavation under the skillful hands and careful eyes of trustworthy Ethiopian cultural resource management experts and archaeologists. 

Meanwhile, my colleagues and I wait. As does a young girl sitting in the shade of a spreading fig tree, watching her goats graze among the hundreds of tombs on the slopes of Barara, ready to learn what it means that she is offspring of some of the most powerful and impressive empires sub-Saharan Africa has ever known. And herein remains the dream. This child, and so many others like her, waiting in the shadow of her heritage, may soon learn to apprehend her broader Ethiopian heritage in true ways. May she continue to visualize her emerging story of identity, as we carefully excavate and reveal these hidden, neglected jewels of past magnificence.

Next steps

The next steps require that the ministries directly engaged in higher education and heritage and culture create an independent agency of professional cultural resource management (CRM) personnel to begin to adequately train indigenous scholars and accurately address Ethiopia’s broader archaeological and heritage potentials. Ethiopia currently is forfeiting many positive applications of heritage in terms of social/economic development or national unity and identity formation, not to mention the lost foreign currency revenues from inadequate implementation of these best practices.

Past failures of heritage leadership to grasp the changing nature of cultural resources and heritage management issues has led to the destruction of untold archaeological and heritage resources and cultural materials. It has also limited equitable access for Ethiopian scholars to research and/or to be trained in the necessary acquisition of the specialized skills of comprehensive field survey or excavation management in order to be proficient practitioners in their fields.

Much of the blame for the current misinformation and political ambiguity surrounding the case of the location and identity of Barara and related sites is the result of this leadership not comprehending or applying best practices and modern principles to heritage management. An independent and honest broker could manage heritage  in ways currently beyond the scope or capacity of existing agencies. Through allowing an independent and capable cultural resource team to adopt and implement best practices in the phased approach to heritage management of creating desk-based analyses for each site and conducting comprehensive field-walking surveys to include sub-surface/geophysical survey and remote sensing analysis, Ethiopia’s heritage and archaeological potentials will rock the world.

The primary focus of heritage-related research must, therefore, focus upon training and equipping local field experts, not solely the needs of external academics. Our continual research goals are to train professional Ethiopian Cultural Resource Management Teams (CRMT) to transmit and replicate that specialized knowledge, expertise and field experience of excavation and proper heritage management to qualified scholars. Only then can Ethiopia again sing her own ancient glories to the rest of the world.

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Bibliography 

Bascom, J. Ed. National Atlas of Ethiopia, 3rd edition, 2015.

Boyle, D. Voyages of Discovery,  Thames & Hudson, 2011.

Brotton, J. ed. Great Maps – The World’s Masterpieces Explored and Explained, DK Publishing, 2014.

-Burton, R. F. First Footsteps in East Africa or An Exploration of Harar, Dover Publications, Inc. 1987.

-Cattaneo, A. Terrarum Orbis 8 – Fra Mauro’s Mappa Mundi and Fifteenth-Century Venice, ­ Brepolis, 2011.

-Davidson, B. The Growth of African Civilizations- East and Central Africato the Late Nineteenth Century, Longmans, 1967.

-Davidson, B. The Lost Cities of Africa, An Atlantic Monthly Press Book – Little, Brown, and Co. 1959.

-Dudd. R. E. The Adventures of Ibn Battuta – A Muslim Traveler of the 14th Century, University of California Press, 1989.

-Edson, E. The World Map 1300-1492 The Persistence of Tradition and Tranformation, The Johns Hopkins Univeristy Press, 2007.

-Falchetta, P. Terrarum Orbis 5 – Fra Mauro’s World Map, With a Commentary and Translation of the Inscriptions, Brepolis, 2006.

-Hibbert, C. Africa Explored – Europeans in the Dark Continent 1769-1889, Penguin Books, 1984.

-Hugh, C, ed. (1911). “UnyamweziEncyclopædia Britannica. 27 (11th ed.). Cambridge University Press. pp. 781–782.

-Newman, J. L. The Peopling of Africa – A Geographic Interpretation, Yale University Press, 1995.

-Pearson, M. N. Port Cities and Intruders – The Swahili Coast, India, and Portugal in the Early Modern Era, The Johns Hopkins University Press, 1998.

– Sergew, H. S. Ancient and Medieval Ethiopian History to 1270, Addis Ababa, 1972.

– Sharf, F. A. Abyssinia 1867-1868: Artists on Campaign, McMullen Museum of Art, 2007.

Van den Bosch, G. Maps on the legend of Prester John, BIMCC Newsletter No. 29. pps.19-24. 2007.

– Welsby, D. A. & Daniels, C. M. Soba – Archaeological Research at a Medieval Capital on the Blue Nile, British Institute of East Africa, 1991.

-Whitfield, P. The Charting of the Oceans – Ten Centuries of Maritime Maps, Pomegranate Artbooks, 1996.

-Williams, F. M. Understanding Ethiopia – Geology and Scenery, Springer, 2016.

Web Sources 

– http://cartographic-images.net/Cartographic_Images/249_Fra_Mauros_Mappamundi.html (Siebold, J. Monograph #249)

– https://en.wikipedia.org/wiki/Bunyoro

– https://en.wikipedia.org/wiki/Kingdom_of_Karagwe

(Cary 1811) – http://www.raremaps.com/gallery/enlarge/33908 

(Coronelli 1690) – http://www.geographicus.com/P/AntiqueMap/Abissinia-coronelli-1690

Fra Mauro 1450) – https://upload.wikimedia.org/wikipedia/commons/1/1b/FraMauroDetailedMap.jpg

(Kauxt map 1868) – https://www.bigstockphoto.com/image-26737070/stock-photo-old-map-of-abyssinia-with-red-sea-region-map-insert-created-by-kautx-and-gillot,-published-on-l-illustration,-journal-universel,-paris,-1868

(Munster, 1554) – https://libweb5.princeton.edu/visual_materials/maps/websites/africa/maps-continent/1554munster.jpg  

(NASA Comparative map) – https://landsat.gsfc.nasa.gov/fra-mauros-mappamundi/ 

(Pantocrator map) http://www.bl.uk/learning/timeline/item99816.html (Pinkerton 1818) –http://www.geographicus.com/P/AntiqueMap/Abyssinia-pinkerton-1818 

(Ptolemy Map) – https://upload.wikimedia.org/wikipedia/commons/f/f0/Claudius_Ptolemy-_The_World.jpg

Caravans of Gold, Fragments in Time

Kathleen Bickford Berzock is associate director of curatorial affairs at the Block Museum of Art at Northwestern University. She is the author of For Hearth and Altar: African Ceramics from the Keith Achepohl Collection and the coeditor of Representing Africa in American Art Museums: A Century of Collecting and Display.

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Church and State in Late Roman Antiquity

P. J. DeMola is a postgraduate of the School of Archaeology and Ancient History at the University of Leicester in England.
His principle areas of interest are Roman history, archaeology, and politics, as well as Bronze Age Mesopotamia, and the political history of Middle Kingdom through Late Period Ancient Egypt. He has broad general interests in both Classic and Postclassic Mesoamerican sociopolitical structures.
Paul has studied Ancient Greek and Latin under Professor Graham Shipley, FRHistS, FSA (University of Leicester, British School at Athens), and researched Roman military history with Professor Simon James, FSA (University of Leicester).

If you think you understand the politics of ‘church and state’ relations, then you don’t understand the nature of Christianity in ancient Rome. Late Roman and Christian relationships were at an intercultural turning point by the conclusion of the reign of Diocletian. Relations between Church and State developed as a product of political and social tensions evolving from certain ‘secular’ aspects of late Roman culture. Rome, as a political entity, was in transition from the more traditional ‘pagan’ practices of its past, to a more nominally ‘Christianized’ social environment. Various social, political and economic factors influenced power struggles between church leaders and their secular counterparts. Within the first half the 3rd century, Roman hierarchical order had been pervaded by bishops, whilst Christian ideology coopted many of the old pagan customs of the masses.

 

The ‘Christianized’ Secular Period

During the period of AD 313-363 — roughly from the time of the Edict of Milan to the death of Julian the Apostate — relations of Church and State developed as a product of political and social tensions evolving from certain secular aspects of late Roman culture. Rome, as a political entity, was in a transition from its traditional ‘pagan’ past, to a more nominally ‘Christianized’ social environment. A synthesis of religious piety, pagan ritual and political expediency played out against a backdrop of civil wars and social turmoil. As a result, the historical record reflects a complex era — one that is as much a part of the later Roman period, as it is Late Antiquity. Consequently, the many processes involved during this period are overlapping and difficult to untangle.

Similarly, the latter 4th and early 5th centuries are fraught with political convulsions as the Roman Empire was besieged with existential threats both domestic and foreign. ‘Barbarian’ hoards threatened the stability of the frontiers (literally, limes), whilst subcultural movements generated political havoc. The result was a social volatility that both influenced and was impacted by various institutions. Against this backdrop, the Church’s role seems at first glance passive — at times nothing more than a source of ecclesiastical reportage of current events. For example, Ambrose’s account of the Hunnic onslaught and St. Jerome’s lamentation of the sack of Rome appear as romantic commentaries (Heather 2005: 190; Cameron 1993: 139). However, the reality is the Church was an active player in historical events; even shaping them through the pen.

Over a sixty-seven-year arc (AD 363-430), the Church increasingly expanded into the State arena. This was the product of many causes, among them the fact that Church leadership morphed into a religious oligarchy, supplanting the venerable pagan priesthoods and establishing areas of influence at the imperial court. The result was a rivaling of the old senatorial class, as Christian clergy became the new political élite (LRE 2014: 208-31). At the societal level, Christianity superseded areas of responsibility that were traditionally the purview of Roman cults. Collectively, this stress to governmental structure transformed the nature of its institutional relations into one where Church and State aims essentially aligned. I shall now examine this period in more detail, to reveal how the Church became the State.

Strength in Numbers

It has been stated that Constantine’s support of Christianity in the early decades of the 300s may have made the nascent faith ‘the dominate religion’ of the western world (See Cameron 1993: 77, Cf. 78). This is pure exaggeration. The suggestion that any single human — albeit backed by a political system — is responsible for the sheer scope of Christianity, obscures the intersocial character of Roman-Christianity. For example, churches could be found in Britannia, Carthage and Rome by AD 313. As for the numbers of Christians themselves, as early as the first century, the Apostle James stated that ‘myriads of Jews’ were followers of Christ (Acts of the Apostles 21:20). The use of the plural noun μυριάδες is interesting here because taken literally, it translates as ‘(groupings of) tens of thousands’. When coupled with the size of the population of Jerusalem — estimated to be between 50,000 and 250,000 — this suggests a significant portion of a major eastern center were ‘believers’ at this early Christian juncture (See also Bauckham 1995: 240-43).

From this premise one may extrapolate that the numbers of Christians at non-Jewish (i.e. Gentile) centers may have been equally numerous, especially by the second decade of the 300s. Utilizing primary sources from different periods (e.g. Origen, Eusebius), some scholars have inferred that the number of believers which inhabited the Empire during the early fourth century was quite small (Novak 2001: 119-20; Mitchell 2007: 239). However, the virtual absence of data relating to the number of urban poor Christians throughout the Empire renders any such assumptions invalid. Moreover, the possibility of social prejudice — which might impact an individual’s economic or political standing — suggests early Christians from affluent backgrounds would have been less inclined to identify themselves publically (Cf. Cooper 2007: 161).

Hidden Landscapes, Hidden Agendas

Therefore, I posit that on the eve of the Battle of the Milvian Bridge, Christians were part of a ‘hidden landscape’ that was an integral part of later Roman society (Cooper 2007: 161; contra Cameron 1993: 57; Mitchell 2007: 239; Cf. Stark 1996: 5-9). After all, had the Christian community of AD 313 consisted of only a few insignificant groups existing on the fringes of society, why did the Empire expend so much energy trying to eradicate them (e.g. the ‘persecution edicts’ of AD 202, 249, 250 and 303-12) (See Timbie 2010: 96). It makes little sense. In any case, the dearth of information suggests that the true number of believers is understated in the historical records.

This may be supported by aspects of early fourth century Christian literature which, intriguingly, sought to reconcile Græco-Roman culture and Christian doctrine in an attempt to portray itself as the remedy to a crumbling ‘civilization’ (Cf. St. Basil, Letters; Lactantius, Divinarum institutionum libri VII). One must ask though, who was the intended audience of these musings? The message could not just be for small rural groups. For example, whilst Lactantius warned of an imminent ‘end of Rome’, Eusebius of Caesarea and others worked to recast imperial policy in light of Christian understanding (See also Cameron 1993: 44, 61). Later, individuals such as the Cappadocian Fathers, encouraged young Christians en masse to pursue a classical education. Arguably, the goal of these ‘preachers’ was to shape a grand narrative for all Romans, of a Christian interpretation of the classical world (Brown 1971: 84, 104; Mitchell 2007: 272). In other words, the intent was to forge different segments of society into a Christian Empire (Cameron 1993: 58-59).

The Statist Bishop

Accordingly, it may be argued that it was politically expedient for Constantine to embrace Christianity. For example, changing attitudes toward Christianity in early fourth century Rome necessitated a change in official Roman policy. This is enshrined in the celebrated Edict of Milan (Cameron 1993: 51). Effectively, this decree rescinded all remaining official forms of persecution throughout the Empire. Furthermore, having been issued jointly by Constantine and Licinius — representing both the Western and Eastern halves of the Empire — it may underscore the utilization of Christianity as a sort of a ‘national salve’ for a divided society recovering from civil wars. However, when Licinius passed antichristian decrees — such as the banning of Christian assembly and synodsBishop Eusebius reacted with swift condemnation (Eusebius, Vita Constantini 1.51-54.1, 2.1-2).

It has been suggested that Licinius was predisposed to favor Christianity (Cameron 1993: 57). So, how does one explain a series of anti-Christian legislation? It may be dismissed as hyperbole on the part of Eusebius (Mitchell 2007: 242). On the other hand, it is possible that there existed an antichristian element in the eastern imperial court that pressured Licinius (See also Mitchell 2007: 242). If so, this could highlight regional hostilities from certain segments of pagan communities towards Christian groups. Regardless, Eusebius’ reaction may have been further impetus for Constantine to eliminate Licinius. That is to say, it provided Constantine with ecclesiastical support for pursuing a war with Licinius. As such, this episode amplifies the essential role bishops played in fourth century social-politics as Church and State goals blended (Mitchell 2007: 241, 261; See also LRE 2014: 151).

However, the role of bishop was not reserved to acting the part of a religious consigliore to the Emperor or community organizer. Eusebius’ role as ‘official biographer’ for Constantine I helped to mold his reputation as a ‘Christian king’. Thus, it was practical for the emperor to cultivate a relationship with an individual that possessed great influence among Constantine’s ever increasing Roman-Christian subjects. In a sense, as he strives to describe the emperor in a positive light, Bishop Eusebius mirrored the pagan biographers of his time. Such as Ammianus account of Julian’s restitution of pagan rituals in AD 362 (See Cameron 1993: 60-61; Cf. Ammianus 22.5). In this fashion, the bishop had clearly become a valuable political tool at the imperial level.

Onward Christian Soldiers

On the basis of archaeological, epigraphic and textual evidence, some scholars have argued that Christians did not make up an appreciable size of the Roman army, while others have suggested that there were entire ‘Christian legions’ (Dando-Collins 2010: 461, 520; contra Mitchell 2007: 247; Horsley 1987: 123-24; Osborn 1997: 84-85; Cf. Acts 10:1-48). To be sure, during the third century, Tertullian showered hostility on the idea of believers enlisting in the North African legions, suggesting this was a common practice to do so (Dunn 2000: 30-31). However, early to mid-fourth century sources appear to be somewhat silent on the subject (See Dando-Collins 2010: 80). On the other hand, two units of the Praetorian Guard displayed Christian motifs on their shields.

What can be said then?

Because recent persecutions would have been carried out by the army, and given the disproportionately high number of pagans serving in the legions, it is likely that antichristian bigotry was common within the Roman legions during the second decade of the fourth century. Reasonably, this might have quieted soldiers in some quarters from openly confessing any Christian beliefs (Cf. Kuefler 2001: 107-08). This might explain why early fourth century sources are somewhat ambiguous as to their numbers. Conversely, it is plausible that Licinius’ edict compelling soldiers to make sacrifice is indicative of the presence of Christian soldiers openly refusing to participate in the pagan ritual (Barnes 1981: 71). That being said, it may follow that in the east Christian soldiers were more conspicuous.

For example, in AD 320, Pachomius founded a prototype monastery in Tabennisi, Egypt which emphasized communal living over solidarity. An interesting aspect of Pachomius was the fact that he was a former Roman soldier. In addition, his personal philosophy emphasized collectivism and mutual hard work within a ‘community of believers’, or ‘soldiers of Christ’ (Cameron 1993: 82). It may be inferred that his military background was expressed in the collective and ordered manner his monasteries were run. Within a few years, Pachomius had converted seven thousand individuals to an ascetic message (Brown 1971: 99, 101). It should be noted that these monks were in many cases intellectual members of Roman society who were drawn from (potential) public service into a Church lifestyle at the expense of worldly pleasures and general comforts (Brown 1971: 101; Cf. Mathew 19:21-22). It would be interesting to speculate on how many of Pachomius’ converts were former Roman soldiers, but the answer to that question may never be known.

Irrespective, one may get a sense of the complex and changing nature of Roman identity as the relationship between Church and State developed. But how did austere themes become popular amongst hedonistic segments of society? It may be argued that, once legalized, the Church simply ‘Christianized’ pagan philosophies by adopting many of their shared virtues (See Brown 1971: 96-98). For example, fourth century Roman society was already conditioned by Neoplatonism and its pagan forms of asceticism (Cf. Mitchell 2007: 270). Moreover, pagan heroes, such as Plotinus, may have even inspired the lifestyle of Christian monks, such as Anthony the Great (See also Cameron 1993: 82).

A Woman’s Place

According to textual evidence — such as hagiography, letters and imperial decrees — it appears that one of the impacts of Christianity on Roman culture was the more active role women began to play publicly (LRE 2014: 207; See also Mitchell 2007: 87-88). This was counterintuitive to mos maiorum and probably a result of the many functions women held in the early Church (e.g. Luke 8:1-3, Romans 16). However, it should be noted that a Roman-Christian’s concept of ‘public’ only selectively differed from the more pagan traditions of paterfamilias and its hierarchal structure vis-à-vis a woman’s ‘place’ (Cf. Allison 1999: 11; See also Cooper 2007: 54-55, 101). In other words, while women may have been charged publicly with certain church duties, they still held a subservient place to men in Roman state society (See Cameron 1993: 24).

Nevertheless, changing attitudes with regards to men and women was accompanied by a change in existing Roman law. For instance, in AD 320, Constantine repealed the anti-celibacy article of the lex Julia de maritandis ordinibus which forfeited the rights of inheritance to a young woman if she became celibate — a condition of service to the Church (Cameron 1993: 128; See also Cooper 2007: 112-13). Essentially, this law was intended to encourage marriage and childbearing. The repeal, however, represented a significant shift in policy as it had the potential of impacting the social structure of the Roman state by abolishing financial penalties meant to preserve property for the materfamilias in the traditional Roman household (See ‘corpora of property’ in Cooper 2007: 112). I’m not suggesting a demographic convulsion to the state, per se.

Nevertheless, the net result was young women of different social standings taking celibacy vows and entering convents. A case in point may be seen in the young widow Melania the Elder. A noblewoman, she left her only surviving son in Rome to make a pilgrimage across the Empire and live at a monastery (Salisbury 2001: 223-25). A somewhat different example is the life of Macrina the Younger (Fig.3), the daughter of Basil the Elder (Cameron 1993: 24, 83). While Macrina’s early social status is a bit murky, she eventually adopted asceticism and went to ‘live in the wilderness’ while preaching against classical learning (See Holböck 2002: 56-58). From a traditional standpoint, this is shocking. The idea of women from Roman families not marrying to enlarge and preserve the heritage of their paterfamilias, and embracing a public role preaching against conventional Roman education and Græco-Roman virtues, symbolizes a transformation in society, if not in the role of the materfamilias herself (Cf. Cooper 2007: 111-14). That is to say, essential elements of Roman identity (i.e. the ‘Romanness’ of being Roman), were either altering, or, if you prefer, ‘declining’ from their classical perch.

Moreover, by allowing property to follow non-materfamilias females into the monastic world, it had the long-term effect of transferring great amounts of public wealth from one institution — the State — to another — the Church (See Brown 1971: 108-09; Cf. Cooper 2007: 113). This may be deduced from Constantine’s edict allowing Churches to inherit property (Codex Theodosianus 16.2.4). For example, upon her father’s death, Macrina had her family’s estate converted into a covenant (Smith 2006: 224). Thus, a domain which could have possibly housed generations of Roman families invested in civic service, became a perpetual home for virginal women vowed to Christ, and poverty. For a society rooted in public consumption and materialism this had long-term implications (Cf. Heather 2006: 120-23). In any case, it may be argued that bishops, monks and nuns — without family obligations, well-funded, and possessing the ear of the people — redeveloped the Roman landscape.

The Thirteenth Apostle

Another fascinating aspect of the Church and State’s ever-changing relations may be seen in the Decurion controversy of the 320s. In c. AD 320, Constantine issued a judgment that ‘clerics’ were ‘not to be taxed’, and they and their immediate family were excused from civic duties (Codex Theodosianus 16.2.10; Cf. Codex Theodosianus 16.2.1, 2). This may have been an honest attempt to encourage public participation in church service by easing any financial hindrances on Christian charity, while elevating the State’s new Religio Romana (Cf. Mitchell 2007: 258). After all, the Church could aid the State in helping urban and poorer communities. However, it may equally be viewed as a sign of political theater, such as Constantine’s law exempting rabbis from public service (Codex Theodosianus 16.8.2). Edicts such as these generally elicit a positive reaction from their target audience. This is not to impugn Constantine’s personal religious convictions, but to point out his dual nature as a Christian Emperor.

Irrespective, Constantine created an incentive for citizens to join the clergy which had unintended consequences. Members of the Decurion class which was responsible for the maintenance of public facilities within local Roman communities, began to enter church administration to circumvent levies intended for civic amenities (LRE 2014: 68). By AD 326 Constantine had clarified the law to exclude Decurions from joining the clergy (LRE 2014: 69). It may be implied that over a few years an urban crisis had ensued: aqueducts and bath houses probably fell into disrepair, and annona (i.e. free corn dole) distribution declined (See also Harl 1996: 263-64). Here, it may be observed that a shift from pagan to Christian beliefs was motivated strictly by state monetary benefits.

Nevertheless, this should not be construed as cynicism of religious conversion. For example, during the early fourth century Christians already numbered among the senators of Rome (Potter 2014: 309). Evidence for this may be seen on the sarcophagus of one Junius Bassus — ‘a man of senatorial rank’ — which contained Christian iconography and inscriptions (Lee 2000: 97). However, one may infer from Zosimus’ writings that these ‘Christian senators’ were a minority status during the 320s (See LRE 2014: 78). Unsurprisingly, with a pagan majority, hostilities from the senate toward anti-pagan imperial decrees persisted throughout the fourth century (See Mitchell 2007: 247-48). That being said, it would not have necessarily benefited a senator’s reputation among colleagues to be labeled a ‘Christian’.

Conversely, Constantine the Great waded into a religious debate that may hint at the depth of his personal convictions. In the early 320s, the divinity of Christ was called into question by the Arians who disputed the essence of Christ as equal to God the Father (Cameron 1993: 69-70). The result was a series of synods, culminating in the first ecumenical council being called at Nicaea in AD 325 by the emperor — a political figure — to resolve the matter. Unlike some have suggested, however, I believe it was part of Constantine’s intention to have the nature of Christ defined by the council, not just in an attempt to reconcile disparate Christian sects, but as a means of solidifying public support from the non-Arian majority (See Mitchell 2007: 282). In this way, Constantine would have aligned the Church with his administration, and better integrate the bureaucracy into his post as ‘God’s Representative’ (Cf. Cameron 1993: 68). In any case, Constantine’s usage of co-substantial, literally ὁμοούσιος, to define Christ relationship with God (the Father) was so profound that it has influenced.

Churchscape: Mary is Good to Think With

  As we progress through the century, Church and State relationships become most visible in the effect they had on the architectural landscape. For example, in Ephesus, the Church of Mary was constructed during the reign of the Eastern Roman Emperor Theodosius II (Cameron 1993: 172). The location and choice of subject for this dedication is unsurprising as it is Church tradition that the Virgin Mary ascended to Heaven from Ephesus (Cameron 1993: 172). However, rather fascinating is the fact that the basilica was erected next to an earlier Græco-Roman temple — the Temple of Hadrian Olympios — dedicated to the Imperial Cult of the Emperor Hadrian who identified himself as Zeus. Now, on the one hand it may be argued that to the Church, the construction of a sacred structure in this location symbolized a triumph of Christian Rome over its pagan past. However, the temple’s 4th century history conflicts to a certain degree with this interpretation.

For instance, in AD 380, the Proconsul of Asia funded a restoration of the Olympieion which included the insertion of panels depicting the Christian Emperor Theodosius I alongside the goddess Artemis (the Roman Diana) (Cameron 1993: 172; Wilkin 1999: 45). Ironically, that project was coterminous with an edict issued by Theodosius which declared that citizens ‘should live by that religion which divine Peter the apostle is said to have given to the Romans’ (Codex Theodosianus 16.1.2). This presents a paradox. Why would a devoted Christian emperor be featured prominently alongside a pagan goddess? Perhaps the proconsul was expressing his own antichristian bigotry? This is unlikely. A staunch believer and close friend of St. Jerome, the proconsul was Nummius Aemilianus Dexter, the son of Bishop Pacianus (Jerome, De Viris Illustribus Preface, CXXXII, and XXIII).

On the other hand, it may be assumed that work on the renovation was conducted by Ephesian artisans (See Laale 2011: 234). Conceivably, it could follow that Dexter might have been channelling antichristian sentiments from a pagan populace. That is to say that ‘pagan Ephesians’ wanted to associate the emperor with Artemis, and Dexter was merely ‘going along’ for the ride. This interpretation may find support in past imperial decisions, such as Theodosius’ decision to keep temples open for ‘artistic’ reasons (Codex Theodosianus 16.10.8). That decision was meant to placate public anxieties regarding pagan traditions. If this is the case, it could be implied that the late 4th century Ephesians resisted Christianity (Cf. Book of Revelation 2:1-5). Of course, this conclusion also presupposes a strong antichristian bias amongst a population that is presumed to have been predominately pagan.

However, I posit a different solution. It wildly known that Asia Minor had a long and integrated socioeconomic history with the goddess Artemis, and that Ephesus is considered her ‘birthplace’ (Ferguson 1987: 198; Beard et al. 1998: 360). Equally, Christianity possessed a strong presence in the region quite early, and Christian-Ephesians had a history of encounters with the followers of Artemis (Acts of the Apostles 19:23-41). For example, by the end of the 1st century, pagan Ephesians dissented from their Christianized counterparts, typically over monetary issues (See Acts of the Apostles 19:25). I suggest that this cyclical dialogue between two groups created a pagan:Christian dichotomy which eventually diffused within an idolized interpretation of the Virgin Mary (Cf. Book of Revelation 2:1-5). In other words, Mary was beginning to overshadow or encapsulate Artemis.

This may be deduced from central characteristics of Artemis, such as her virginity and the requirement that her priestesses be virgins (Llewellyn-Jones 2006: 89; Cf. Mitchell 2007: 108). Separately, the maintenance of the imperial cult — as supported by the emperor and enshrined in the Temple of Hadrian Olympios — was essential to the political standing of Ephesus (See also Trebilco 2007: 30). That being said, it is probable that late 4th century Ephesians were simply holding onto traditional pagan symbolism for a practical reason (e.g. financial, or political), whilst genuinely embracing Romanized Christianity which — through a diffusion with a pagan cult — had become more tolerable (Cf. ‘religious fluidity’ in LRE 2014: 222).

Interestingly, it is the process of diffusion — encoded in the Theodosius/Artemis artwork of the Temple of Hadrian Olympios — that is essential to understanding the nature of Church and State relations at Ephesus. In short, it becomes evident that paganism preconditioned the Ephesians for Marion theology. Or, put another way, Artemis might be observed as the pagan parallel to the Virgin Mary. Accordingly, the display of a Christian emperor with a pagan deity may not necessarily have compromised an Ephesian’s beliefs because of a bifurcated religious identity rooted in commonalities between competing cults. The long-term implications of this religious synthesis may be observed in the relative success 4th century Christians had in promoting the cult of the Virgin Mary within Asia Minor (Mitchell 2007: 108).

For example, the (one time) virgin Empress Pulcheria and her sisters were key players in the perpetuation of Marion Christianity within the Roman State (Mitchell 2007: 108). Perhaps the result of their efforts can be found in the building of the Church of Mary at Ephesus. Fascinatingly, the timing of the church’s construction (c. AD 420s) coincided with the Nestorian debate over the nature of Christ and the usage of the title ‘Mother of God’, literally Θεοτόκος (Mitchell 2007: 190-91). Thus, an interreligious doctrinal statement might be implied by the edifice. Collectively, a triangulating picture emerges as pagan tradition is interwoven into Church and State politics. The irony being that an active pagan complex also housed a shrine to the mother of Christ.

The Twin Eternal Cities

Turning to the city of Rome — once a thousand-year bastion for paganism — Christianity found architectural expression which reflected both the evolution of Church and State relations that facilitated a ‘decline’ of paganism (contra Salzman 2010: 191-223). Case in point, in AD 386 Emperor Theodosius I commissioned that a new cathedral, the Basilica Papale di San Paolo fuori le Mura, be erected over a smaller Constantinian period structure. The expansion of a church structure might be an architectural metaphor symbolizing political diffusion between State and Church objectives.

In addition, it may provide a picture of the increasing social inclusion of Roman-Christians within urban Italy (See also LRE 2014: 178-79). Still, the basilica is located outside the Aurelian Walls away from the pagan temple center and this may suggest a lack of tolerance (Cf. LRE 2014: 176). Nonetheless, it sits along the Via Ostiensis immediately adjacent to the sentry gate Porta San Paolo on the road to seaport town of Ostia (Ammianus 1986: 500). Consequently, travelers and merchants making treks between Rome and Ostia met with a magnificent shrine that supposedly housed the remains of the great Apostle to the Gentiles.

Another example appears in the (then) new capital of the Western Empire: Milan. Here, Bishop Ambrose (see below) personally oversaw the erection of the colossal Basilica Ambrosiana in AD 375 (Cameron 1993: 126). At the time, Ambrose was Bishop of Milan and part of his duties included raising funds for religious ventures (Smith 2003: 160). Concurrently, municipal patronage shifted away from civic infrastructure and was redirected toward Christian building projects (Brown 1971: 108-09). Viewed from this perspective, the Ambrosiana may be a by-product of the struggles between Christianity and paganism, as a new ‘religious élite’ — sheered from its secular past — converted public space into a Christian setting. A similar occurrence might be seen at the SS Giovanni e Paolo which was financed by the patronage of one Pammachius, a Roman-Christian senator (LRE 2014: 179). The dedication stone boldly citing Pammachius by name — is a wonderful example of Christians becoming more open about their beliefs.

Be that as it may, the Ambrosiana became a focus of Christian refuge during a time of politico-religious turmoil. For instance, during a push by Emperor Valentinian II in AD 386 to install an Arian bishop at Milan, congregational believers led by Ambrose barricaded themselves inside the basilica refusing to accept the controversial appointment (Mitchell 2007: 272). Interestingly, this episode showcases the changing political dynamics in late Roman society as imperial decisions were now increasingly ‘peer-reviewed’ by the Church. Eventually the résistance won the struggle and Valentinian — an Arian himself — withdrew his forces and his controversial appointment.

Consequently, the playing out of doctrinal differences within Church and State institutions resulted in a heretical Emperor acquiescing to the wishes of an orthodox Bishop and his congregation (i.e. the church, or ἐκκλησία — the new Roman masses). In other words, an internal political decision was governed by religious pressure. Moreover, it may be inferred that the State’s influence in many socioeconomic matters — such as charitable and religious affairs — had yielded to the purview of the Church strictly because Christianity was adopted by the masses (Cf. Julian, Letter 84; See also LRE 2014: 179-80). All the while, the Ambrosiana itself functioned quite literally as a battleground for sociocultural transformation.

However, diversion of public funds and doctrinal disputations were not the only feature of Church and State relations symbolized by a church construction. It should be noted that the Church’s ability to frame communal festivities around non-pagan activities was useful. For example, during the late 4th century, the dedication of two buildings in Gaza met with public jubilance (Cameron 1993: 175-76). Drinking and fireworks were followed by cavorting on a scale unusual for ‘Christian’ ceremonies. Traditionally, such behavior was associated with pagan rituals. However, by ‘Christianizing’ activities once associated with civic functions, the Church was arguably able to redirect and conform secular energies to Church programs. In a sense, it could be seen as reverse evangelism, where ‘worldly’ conduct infected church life (Cf. Maiuma in Mitchell 2007: 229).

Deconstructionism

It was not always what was constructed but rather deconstructed that typified the playing out of Church and State affairs. More often than not, the late 4th and early 5th centuries saw the destruction of non-Christian structures which assisted in ‘converting’ the pagan landscape. For instance, in AD 386, the Praetorian Prefect of the eastern Empire Maternus Cynegius led a group of monks in the pillaging of a number of pagan temples in Mesopotamia and Asia Minor (Fig.6) (Libanius, Speech; Theodoret, Historia Ecclesiastica, V.21). In addition, that same year a temple of Zeus in Syria was destroyed in a violent anti-pagan uprising led by Bishop Marcellus which saw many pagan Romans massacred by Roman-Christians (Cameron 1993: 75). A commonality of these raids — one led by a state official and the other a member of clergy — is that it was believers, not the military, which carried them out. In other words, Christians had become violent about their convictions.

That being said, given the geographical expanse and systematic manner in which these raids were carried out, it appears that they were a religious form of ‘ethnic cleansing’. This may be supported by a comparison with previous, more moderate ‘Valentinianesque’ laws that did not touch the buildings themselves (See Codex Theodosianus 16.10.8; Cf. Codex Theodosianus 9.16.9). A picture begins to emerge where Church and State policies fused in the form of ancient pogroms. Moreover, it may be argued that the Church not only had the blessings of the emperor but possessed incredible sway over people and the local magistrates (Trombley 1993: 124). So, why did State’s policies evolve into open hostilities on pagan subjects? From various sources, I have put together a short hypothesis which may illuminate the motives behind the change.

‘The Opium of the Masses’

The earlier policies of Theodosius I targeted pagan ritual and did not encourage violence against pagan subjects. In fact, initiation rituals such as the taurobolium were tolerated, and a common circumvention of anti-sacrificial edicts (LRE 2014: 189-90). It should be noted that a strong pagan element existed within aristocratic Rome, embodied by the likes of Praetextatus and Flavianus (LRE 2014: 180). However, by the 380s, social unrest was afoot, instigated largely by Christian clergy. For example, in AD 383, the pagan Prefect of Rome Symmachus expressed concerns for the survival of paganism; later raising the issue of religious toleration (Symmachus, Letters 1.51; Symmachus, Memorandum 3.3-10).

Taken literally, it may be inferred that believers — whose numbers had increased throughout the 4th century — were becoming increasingly hostile toward sanctuaries of pagan worship (Cf. De Mola 2014: 2-3). Moreover, it suggests that the role of bishop was on parity with the emperor. This decline of imperial supremacy in matters of the Church can be traced back to Valentinian I when he suggested his power did not extend into the Church (Sozomen, Church History 6.21.7). In any case, Bishop Ambrose’s boldness in insisting that Valentinian II resist non-Christian courtiers, may be interpreted as a sign of an increasingly vociferous pro-Christian populace. This perspective may be supported by Ambrose’s personal communiques to Theodosius at Constantinople which (coincidentally?) preceded an Empire wide ban on pagan rituals (See Codex Theodosianus 16.10.10).

What can be said then? In less than a decade, the Church had grown in court influence, while more radicalized elements of Christianity spearheaded change to public perceptions. The result? A transformation of imperial policy toward pagans which gave rise to the destruction of ancient edifices and the massacre of pagan Romans. Viewed in this light, the aggressive actions of Cynegius might be seen as the direct product of the Church, and not necessarily an action spawn by the government.

In other words, while preaching to Roman masses, the Church pushed the limits of existing laws and pressured officials to sanction a wave of anti-pagan violence. The State — seemingly losing control of its own affairs — legitimized such behavior by giving its stamp of approval. In such an environment, is it any wonder why Libanius chose to speak brazenly to an emperor when he warned of imminent conflict between pagans and Christians (Lee 2000: 121)? From this train of thought, it may be concluded that the rise of Arbogast and subsequent death of Valentinian II (AD 392) was the inevitable consequence of Christian overreach into political affairs, but this is just speculation.

A similar display of imperial subservience to the Church can be seen in its dealings with Jews. A case in point being the destruction of a Callinicum synagogue in AD 388 by riotous Christians (Ferguson 1999: 43; Mitchell 2007: 236). Angered over the incident, Emperor Theodosius I demanded that the citizens pay for the restoration of the synagogue. However, Bishop Ambrose utterly rejected the notion that Christians should pay reparations to the Jews; going so far as to label them ‘condemned’ by God — ironically quoting the Hebrew Prophet Jeremiah as he did (Ambrose, Letter 87). Moreover, he compelled Theodosius to summarily rescind his own edict (Lee 2000: 159-62).

Consequently, the destruction of a part of the Jewish landscape reflected the power of the Church at the expense of the emperor. It also suggests — given Ambrose’s writings — that the Church essentially viewed Jews as ‘pagans’. However, it should be noted that the Codex Theodosianus also prevented Jews from being declared ‘heretics’, thus preserving their existence in the Empire (Foa 2000: 26; See also Codex Theodosianus 16.8.9; contra 16.8.24). Perhaps then it would be best to categorize Jews as an anomaly amongst the Romans of our period — neither pagan, nor Christian. Nonetheless, the affair at Callinicum displays a dark twist on Church and State relationships simply because it provides a glimpse into the future of Christian perceptions of Jews as the medieval world draws nigh.

Conclusions

In this article, I have discussed in some detail the playing out of relationships between the Church and State during the period of AD 363-430. To begin with, I inferred through demographic analysis of historical data, a reasonable hypothesis as to the scope of Christianity at the start of our period. This formed the theoretical foundation for my discussion as it provided a premise for deductions involving Christianity’s influence on political structures. From here, I discussed the role of bishops as religious courtiers and their function in remodeling state policy. Turning to monasticism, I examined the role monks and nuns had in reshaping cultural philosophy and how this may have transformed economic and social institutions which impacted governmental organizations. In addition, I analyzed the politico-religious difficulties arising from the administration of a ‘Christian Empire’. All the while, I endeavored to highlight changes to State and Church relations, as the latter developed and eventually upended many of the cultural traditions of the former.

During the second half I examined material remains in light of historical sources. Drawing comparisons between religious beliefs and architectural structures, I analyzed the ‘Churchscape’ of the east and west as Christianity spread throughout the empire. This allowed for an in depth theoretical survey of Christian doctrine and its reflection in the urban landscape. How Christian thought came to occupy and mould human space. From here, I turned to highlighting the pagan heritage of Roman Christian belief, or, perhaps better put, Romanized Christianity. Utilizing ancient biographers and their writings, I outlined religious conflict and diffusion as it played out in the historical landscape. This led into a description of the growing role the Church bishop played and how his authority and influence devolved from a weakening imperial court. I presented this as a hypothesis which, in part, formed a second underlining theme of this paper.

My conclusion is that the Church blended with the State, until the imperial office (within reason) became acquiescent to Church affairs. Of course, broadly, this depended on many variables, such as the personage of the bishop, strength of the emperor and the period in question. This is one of the reasons why I chose the early 360’s — specifically the end of Julian’s reign — as a dividing point for this topic. Arguably, the reign of Julian the Apostate was a turning point in the affairs of both Rome and Christianity. In any case, Church and State relations would continue to fluctuate until the end of the Western Empire.


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The Fall of Babylon: A Reassessment

Rabbi Steven Fisdel is the founder of the Center for Jewish Mystical Studies in Albany, California. Rabbi Fisdel has firsthand experience with both the esoteric and practical sides of Kabbalah, studying the original texts, clarifying the ideas and subsequently teaching the traditional doctrines to people of all spiritual backgrounds. Rabbi Fisdel served for 12 years in the congregational rabbinate in California. He served as a core faculty member of Chochmat HaLev, a center for Jewish meditation and spirituality, from its inception and was for many years a visiting scholar at the Esalen Institute in Big Sur. He is the author of two books, “The Practice of Kabbalah” and “The Dead Sea Scrolls: Understanding Their Spiritual Message.” He has written and produced two CD sets, Meditations on the Tree of Life and The Katriel Deck: The Original Kabbalist Tarot. His current work in progress is an in-depth explanation of the fundamental principles of Kabbalist thought and practice.

Rabbi Fisdel received his BA at the Hebrew University in Jerusalem and both his BHL and MA at Spertus College of Judaica in Chicago. He was trained and received rabbinic ordination from Rabbi Zalman Schachter-Shalomi, the founder of the Jewish Renewal movement.

One of the most pivotal points in ancient history is the fall of the Neo-Babylonian Empire[i]. Its demise was sudden and unexpected. It changed the reality and the very trajectory of civilization in the Old World. Since the fall of Babylonia helped ensure and consolidate the establishment of the Persian Empire under Cyrus II[ii], it is important that a more accurate assessment be made to understand exactly what happened that changed things so profoundly. In this brief paper, the intention is to reconstruct as effectively as possible the actual circumstances of Babylon’s fall by reviewing and reassessing the materials that we have available to us from antiquity.

I contend that to understand the dimensions of this epic series of events it is necessary to view the information that we already have, primarily from a political perspective, which means taking into account the practical nature of political struggle, its complexity and the attending intrigue.

Rise to Power

The best way to approach this subject is as a narrative centering on the reign of the sixth ruler of the 11th Dynasty, the last king of Babylon, Nabonidus[iii]. As background, it is important to note that the Neo-Babylonian Empire only lasted 87 years, from 626 to 539 BC. The first Neo-Babylonian ruler of the 11th dynasty was Nabopolassar (626 -605 BC), an Assyrian official who rebelled and established himself as king in Babylonia, ejecting the Assyrians in 616 BC and then proceeding to destroy the Assyrian Empire. His son, Nebuchadnezzar, sent an army (possibly more than once) west toward Egypt, conquered Judah, destroyed the Jerusalem Temple in the process, and incorporated both Phoenicia and Cilicia into the empire.

Amel-Marduk, the third king of the Neo-Babylonian Empire, reigned only two years before being murdered by Nebuchadnezzar’s son-in-law, Neriglissar, who was a capable official and good businessman. His son, Labashi-Marduk, however, was killed within a year by a group of senior officials, who saw him as absolutely unfit to rule. Labashi-Marduk was seen as a child who was cruel and evil. After 9 months, he was tortured to death. In his place, Nabonidus was named to be king. Remarkably, his reign lasted 17 years. On the whole, though, it seems that the whole tenor of the 11th dynasty was not particularly stable.

The Nabonidus Reign, Exile and Belshazzar

Upon taking the throne, Nabonidus was 60 years old. He was from a noble family, but not the royal family. He had held important posts under both Nebuchadnezzar and Neriglissar. One of the most noticeable traits of Nabonidus was that he was a great devotee of the god Sin[iv], whose central shrine appears to have been in Harran. He seems to have made it his mission to promote and elevate the worship and position of Sin within the empire as a whole. It is important to remember that Sin, the moon god, was central and pivotal in the Assyrian pantheon. This would not make Nabonidus popular, since the Babylonians suffered for a very long time under the Assyrian yoke.

Moreover, Harran was the strategic city commanding the roads from Northern Mesopotamia to Syria and Asia, therefore possessing as a result a hugely important marketplace. This is certainly a prime reason why Nabonidus would lavish great attention on its god. However, Nabonidus by no means restricted the promotion of Sin to just Harran. He rebuilds the Temple to Sin there, which was destroyed by the Medes in the process of overthrowing Assyria. It is stated in the Nabonidus Cylinders[v] that the god Marduk commanded him to rebuild the sanctuary of Ehulhul and specifically establish the god Sin there. In doing so, Nabonidus marched from Gaza with numerous troops and rebuilt it anew on the foundation of Assurbanipal, who had built on the foundation of Shalmaneser III. He refers to Sin as the Creator and King of the Gods[vi].

Apparently, there was a great deal of discontent and opposition against Nabonidus in the first half of his reign. In the stele called the Verse Account of Nabonidus[vii], the statement is made that the country had descended into lawlessness. The king listened to no one. As a result, the common people perished through hunger. Trade was interfered with and prosperity ruined. The nobility was decimated, killed in war. Farmers were ruined, because the country’s arable land was not being protected. This was complicated by the confiscation of property (probably illegally or wantonly). The accusation is leveled that the king has defied the gods and established Sin as lord of the gods. The stele also laments that a cessation of the New Year festival has occurred.

The Nabonidus Chronicle states that the king went into self-imposed exile in Arabia for a period of 10 years. It would seem that he really had no other viable choice under the circumstances, if he wished to save his crown. However, due to Nabonidus’ decade long absence, the New Year’s Festival[viii] ceased. It could not be held, since the presence and participation of the king was central to this vital ritual. The Babylonians believed the order of the universe had to be restored every year in order to prevent the cosmos from devolving back into chaos.

During the New Year Festival, the critical rituals were done to maintain order and ensure blessing and prosperity. The rituals revolved on reestablishing the proper relationship between the people — represented by the king — and the gods, represented by the chief god, Marduk.

The welfare of the nation and its structural coherence, as well as the natural hierarchy of the universe was seen to be totally dependent on the precise rituals that had to be carried out during the New Year Festival.  The rituals revolved around the re-creation of the World, the Defeat of Chaos, the Restoration of Order, the Forgiving of the Past and the Determination of Destiny. The King was the representative of the country. It was he who faced Bel and then installed Marduk.

Any cessation of the New Year Festival would have been devastating, let alone one that lasted a full decade. The practical and psychological trauma this induced must have been enormous. Moreover, it came on the heels of a period of time in which the country had deteriorated into lawlessness.

The Verse Account indicates that Nabonidus entrusted the army to his son, Belshazzar[ix] and entrusted kingship to Belshazzar and himself. It appears then that Belshazzar was empowered to run the government, while Nabonidus moved to Arabia for political refuge and for purposes of political maneuvering. It seems that one of Nabonidus’ aims was to build up the Arabian Peninsula as a buffer against possible Persian expansion. It is also interesting that the god Sin was a very prominent deity in the Arabian pantheon.

It is important to note that in the Nabonidus Cylinders from the great city of Ur, Nabonidus fervently prays to Sin that he not sin against the god and that he fulfill all the rituals without any errors or mistakes. He makes a point of praying that Belshazzar show the same reverence and care, so that as a result both he and Belshazzar are rewarded for their piety. This indicates that divine rituals had to be completed fully and meticulously in order to bring harmony and blessing. More importantly, it is clear that Nabonidus, at the time of his departure from Babylon, understood he and Belshazzar to be completely on the same page. Nabonidus at that time had total confidence in Belshazzar and felt comfortable leaving him as his agent in the capital and in effective administrative and military control.

The famous authority on Ancient Mesopotamia, Georges Roux, asserts that Belshazzar was put in charge of the country because he had a record of being an able soldier and administrator and that he respected and revered the ancient traditions, thus restoring and renovating the Temples of Marduk, something erroneously attributed to Nabonidus.

The Chronicle of Nabonidus states that from the seventh to the eleventh year of his sojourn in Arabia (meaning the seventh through tenth year) Nabonidus was in the oasis of Tayma. Inscriptions from Harran note that Nabonidus wandered from oasis to oasis as far as Yathrib. This would accord with the Biblical evidence that Nabonidus went through a period where he completely lost his mind and his mental faculties.

Upon arriving in Tayma, Nabonidus kills the ruling prince. He and the army then take up residence there and proceed to literally work the people to death building a replica of his palace in Babylon. This very possibly indicates that he was in permanent exile and could not return to Babylon.

It is interesting here to note that the following story appears in the fourth chapter of the Book of Daniel: A dream that Daniel interprets for the king prophesies that because of the king’s iniquities and arrogance, he will be driven away from men and live like a beast in the field, eating grass and being washed only by the dew of heaven[x]. Only through generosity to the poor can his sins be redeemed. But the king did not heed this advice. He remained selfish and arrogant. As a result, twelve months after the prophecy, the king is driven away and for seven seasons lives in the fields with the animals, eats grass and drinks the dew, his hair growing as long and thick as eagle’s wings and his nail resembling the talons of a bird. When the allotted time is up, the king regains his senses and his faculties return. He gives thanks and admits that there is greater power in the world than he is.

In the Biblical story, the king named is Nebuchadnezzar. However, in the same account found in the Dead Sea Scrolls, the king is Nabonidus. This accords with many of the ancient assertions that Nabonidus was insane. It seems that in general, Nabonidus was very self-referenced (possibly narcissistic), arrogant and unconcerned about the welfare of others. However, at some juncture during the years he was in Tayma, Nabonidus seems to have had a complete nervous breakdown and/or a psychotic episode. In the cuneiform text, the Verse Account of Nabonidus, he is called a liar, claiming victories he never won. The stele asserts that Nabonidus claimed triumphs that were either not his or never occurred. He would also claim to see visions and those would provide him with access to secret, esoteric knowledge. Such knowledge led him to lecture the priests on holy matters and rituals He was branded as a heretic.

This account raises the possibility that Nabonidus did not necessarily go into exile completely voluntarily. He may have been under considerable pressure to do so by the kingdom. The ancient record does indicate that he was not very well liked. Moreover, the exile in Arabia seems to have exacerbated matters and pushed him over the edge completely.

A more important point is that for ten years Belshazzar ran the empire primarily on his own. Much of the army and all of the administration were left in his hands, while Nabonidus was driven away (according to Daniel) and preoccupied with establishing control over Arabia. The fact that Nabonidus built an exact duplicate of the royal palace in Tayma surgests he did not believe he could ever return or at least would be in exile for a very long time, if not permanently.

It is quite likely that Belshazzar did keep Nabonidus responsibly updated on what the situation in Babylonia was, on a regular basis. Belshazzar had a great respect for tradition, family and duty. Whether Nabonidus responded or not, or even cared that much, is another question, considering he had his own agenda and focus.

Cyrus II ascended the throne of Persia 3 years prior to Nabonidus’ ascension in Babylonia. During the years Nabonidus was in Arabia, Cyrus was establishing his own empire. He conquered Ionia, Asia Minor, Parthia, Sogdia, Bactria and part of India. In response, Nabonidus raised troops in Syria and subsequently invaded Arabia.

Return of the King

According to the Book of Daniel, it was the king’s conviction that his sanity was restored to him in its entire splendor specifically for the glory of Babylonia. After completely recovering his faculties, it says that at that juncture Nabonidus was sought out by the court and the nobility and that he was reestablished in the kingdom with even more power. This would indicate that several crucial realities were emerging as a result of his recovery. First, that upon regaining his sanity, Nabonidus believed that he had been brought back to life and elevated to an even higher level of competence and grandeur than he previously exhibited. With this greater power, he was destined to expand the glory and power of the empire.

At this point, Nabonidus is contacted by the nobility, who want to reestablish him in Babylon and are willing to give the king substantial support. This does not mean that all of the nobility was reaching out to Nabonidus. The biblical text refers to “companions” and “nobles.” That presumably means close friends and supporters. The increasing success of Cyrus may have been the pivotal, if not the most salient and pressing, reason for turning to the king, i.e. the defense of the empire.

It is now that we need to examine the position that Belshazzar was in, so as to understand the dynamics of what actually transpired and how the Neo-Babylonian Empire was brought to an end.

What is most important to bear in mind is that while the archeological and historic records all blame Nabonidus with causing economic ruin[xi], social turmoil, injustice and heresy, no such complaints or allegations were made throughout the 10 years that Belshazzar was effectively the ruler. It seems fairly apparent that Nabonidus’ push to promote Sin as the prime deity of Babylon and the empire caused very fundamental and practical ruptures within the daily life of the people and government. It was also a direct assault on the power and prestige of the central priesthood that served Marduk.

The ardent desire of Nebuchadnezzar (and his successors in all likelihood) was to model the Neo-Babylonian Empire socially, politically and economically along the lines of the laws, policies and culture of the early Babylonian dynasties. The focus was on reviving all of the elements that had made Old Babylonia great in the more distant past. This policy reflects a society that was very mindful of tradition. The religion of Mesopotamia was astrologically based, so an important function of the priesthood was to determine what the gods were planning to do and what fate they were ordaining so that the leaders and people knew how to proceed. They could propitiate the gods and beg for forgiveness if the gods were unfavorable or angry. Alternately, they could offer praise and lavish offerings to the gods if they were well disposed.

By promoting Sin as the central deity, not only was the divine order being massively disrupted, much of practical life and society was directly affected by the commotion. Not only were the temples the cultic centers, they were also the major economic and financial centers. Nabonidus’ policies undermined the system, throwing much of the society and the economy into deep uncertainty and subsequent chaos. This would appear to be the cause of the distress and commotion that forced Nabonidus to flee or be exiled to Arabia. It would also be the root conflict between Belshazzar and Nabonidus.

Historical accounts do not accuse Belshazzar of ever being lawless, arrogant or of being a heretic. Nabonidus was preoccupied by the subjugation of Arabia, while Belshazzar ran the governance of the empire. Belshazzar continued to operate as the sole ruler effectively during the years that Nabonidus lost his mind altogether.

We do not know exactly at what point in time Nabonidus recovered from his debilitating condition. We do know, however, that the New Year Festival[xii] was resumed during the 17th year of Nabonidus’ reign. This means it was at that time, the last year of his reign, that Nabonidus returned to Babylon per se. Whether or not he returned to Babylonia in general, earlier than his entrance into the capital, is another question.

In psychological terms, a person coming out of a coma, an emotional trauma or an emotional breakdown often exhibits personality and/or behavioral changes. Sometimes, these changes manifest as the intensification of certain already active beliefs and behaviors. At other times, the experience can activate latent or dormant ones.

When Nabonidus ‘reclaimed’ his sanity, he had to have realized that Belshazzar had become the sole ruler of the empire during his absence, and easily have come to the paranoid conclusion that Belshazzar had usurped the throne. His son, in his mind, had become his biggest enemy. If he wished to regain the throne, Nabonidus would need a strong ally and a covert plan of operation.

It would appear that Nabonidus, upon returning, set about exercising his authority. This normally would have had to be done gradually and discreetly. However, under the threat of an imminent war with Persia, the process could be moved along much faster. Under urgency of these circumstances, it would also be easier to marginalize Belshazzar. This could be reinforced by slander to Belshazzar’s subordinates about his son. In the ancient records, Nabonidus was accused of lying as well as taking credit for achievements that were not his. Slandering an opponent to destroy his credibility and isolate him is a critical step in the process of destroying him. It is all the more effective if the statements are coming from an authority figure that abuses his title for self gain.

By this time, Cyrus had extended his empire to the Arabian Gulf and the two empires were bordering each other. Cyrus crossed the Tigris River in 539 BC and attacked the Babylonian forces at Opis. We have no direct information about who the Babylonian commander was or what the casualty figures were. However, the people of Opis and/or elements of the army revolted and it was Nabonidus who quashed the rebellion. This would indicate that it was Nabonidus at the head of the army. The sources report that the Persians massacred the Babylonian forces and that the governor of Gutium (Assyria) with his forces changed sides and defected to Cyrus.

This fiasco could be understood in two different ways: (1) Nabonidus was old and incompetent at this juncture. After all, he was in his late 70’s and had recently recovered from a major psychological breakdown in the not too distant past. And (2), he was secretly working with Cyrus in order to regain his throne, this claim supported by both Cyrus’ and Nabonidus’ cylinders referencing each other in a manner that indicates comradery. In that case, the army at Opis, as well as the population, realized from Nabonidus’ behavior that something was very seriously wrong and that the king was either endangering their lives or betraying them. When they rebelled, he ruthlessly cut them down. In this scenario, he would have also ordered the Assyrian forces to defect. This would leave Babylonia highly, but not completely, vulnerable.

To prepare for the takeover of Babylonia, there was already fierce psychological warfare being waged by the Persians depicting Cyrus not as a conqueror, but as a liberator and savior. He was heralded as a very wise, humane and enlightened ruler who freed peoples from corruption, crisis and oppression and was benevolent and merciful.

After the Battle of Opis, Cyrus takes a circuitous route before he reaches the very important city of Sippar, which he conquers without any resistance. After the surrender of the city, Nabonidus, who was there at the time, exits and heads directly to Babylon itself. Two factors are worth considering here. One is why was Nabonidus in Sippar without an army? The second question would be; is it possible that it was not the bulk of the Babylonian army that was defeated at Opis. Perhaps that is why Cyrus approached Sippar cautiously. However, if Nabonidus did have a sizable army at hand, why would he avoid facing the Persians?

It is worth seriously considering that in order to regain his throne from Belshazzar he worked out an arrangement with Cyrus to facilitate a takeover, in exchange for making the Babylonian empire an ally of the Persian or for ruling Babylonia as a co-regent in a united empire. Both Cyrus’ and Nabonidus’ cylinder transcripts suggest as much.

Babylon and the Jews

Before going into the fall of Babylon itself, it is important to discuss the significance of the Jews, their position in the empire and their relationship to the court.

The status of the Jews in the Neo-Babylonian Empire was very favorable as can be deduced from the biblical material. In the first chapter of the Book of Daniel it states that Nebuchadnezzar specifically took talented men from among the Judaean captives and had them trained in Aramaic, the literature and culture of Babylonia and then incorporated them into the court as officials and administrators. When Meshach, Shadrach and Abed-Nego survived the ordeal of the fiery furnace, the king made them administrators of the province of Babylonia. For his service, Daniel was appointed the prefect of all the wise men of Babylon and appointed governor of the province.

In the Book of Ezra, Chapter 1, it lists the names of the prominent men and their families that were returning to Judaea to resettle under Cyrus’s edict. The amount of wealth that they carried with them was substantial, apart from the Holy Vessels of Jerusalem and the monetary donations collected from the Jewish community. It is stated that priests, prophets, heads of the clans and even Nehemiah, who Cyrus appointed as governor of Judaea, went. The Book of Daniel places the number at over 42,000[xiii]. In accord with Biblical reckoning this number in all probability only includes the important families, not necessarily the ordinary people who chose to return as well. One way or the other, in spite of the intense emotional pull and the joy of being repatriated in their homeland, the number of people returning by no means is anywhere near the total Jewish population. The vast majority of the Jews in Babylonia chose to stay, which strongly suggests that they had found a comfortable place in Babylonian society.

Their acceptance and success may be the reason why, on one hand, Meshach, Shadrach and Abed-Nego and later, Daniel, are denounced by some nobles and why, on the other, that Darius is so relieved and happy that Daniel survived the lions’ den. Daniel remained a prominent figure from the time of Nebuchadnezzar until the ascension of Cyrus, which means that he had to have had a similar relationship to Belshazzar. In other words, the Jews remained valuable assets and loyal servants of the crown throughout the existence of the empire.

In Mesopotamian belief, an idol was not a statue. It was the god or goddess incarnate. The god or goddess inhabited the image and operated from their temple to dwell amidst people of the city, so as to watch over them and rule. When the hostilities first began with the Persians, Nabonidus had the gods from many of important cities removed from their sanctuaries[xiv] and brought to Babylon. This would frighten and demoralize the population since in times of danger the people looked to the gods for protection and solace. Nabonidus’ move rendered the populous helpless and terrified. The gods had left them abandoned. In essence, Nabonidus was holding the gods captive, thereby removing any aid and protection.

According to Herodotus, shortly after Nabonidus went into exile, the queen Nitocris (most likely with Belshazzar’s help) built fortifications in defense of Babylonia. Since Belshazzar was in constant communication with Nabonidus[xv], it is almost certain that he had a fair working knowledge of the whole system. That would mean Nabonidus was in a position to provide Cyrus information vital for bypassing Babylon’s defenses and taking the city by stealth and surprise. The Persians knew to dig canals to divert the river water that ran under Babylon’s walls, so as to lower the water level and allow troops into the city. Who fed them the schematics of the defense system, if not Nabonidus?

This brings us to the issue of the feast[xvi] taking place in the palace, the coup de grâce. With the loss of a substantial part of the army during the battle of Opis and the surrender of Sippar, the last step in the process of bringing down Belshazzar and regaining control of the country was the capture of Babylon itself. With knowledge of the empire’s defenses, the Persians could infiltrate the city. However, it was not in Nabonidus’s interest to have his forces slaughtered if his aim was to effectively govern. They needed to be neutralized, not killed.

At the time of the assault on Babylon, there was a great feast occurring in the palace. This feast is stressed in the Book of Daniel and in the writings of Herodotus and Xenophon. At such a time, this makes no sense whatsoever. During a major war which threatens Babylonia’s empire, if not her independence, why have such a huge feast at such an inappropriate time?

In the 5th chapter of Daniel, it states that Belshazzar organized the feast and was present. It also points out that the feast was attended by 1000 of his nobles. In other words, a very large number of those present were supporters of Belshazzar, as opposed to those nobles who were allied more directly to Nabonidus.

In Daniel, mention is made that during the course of the feast, everyone became very drunk and that not only were the nobles there, but so were their consorts and concubines. Herodotus describes the feast as being filled with debauchery. Under these circumstances, it is no wonder that Babylon fell without a struggle. It was not because the population was looking to be liberated from traumatic conditions, as Persian propaganda claimed. Rather, the “peaceful takeover” was due to the fact that the city was invaded by stealth, while the nobles were conveniently all gathered together in the same place. Drunk and exhausted, they were not in any mental or physical shape to think clearly, let alone to fight.

Why the feast was held at all is a matter of conjecture. However, a couple of logical possibilities come to mind. Belshazzar was an effective and intelligent ruler. It is not likely that he came up with this idea on his own. Ordinarily, having a great feast at this time would not make sense, either logically or militarily. The order to have such a lavish celebration had to have come from elsewhere. That would be Nabonidus, who could act through his supporters at court without being there himself. Nabonidus was in the country, though not in Babylon proper. This would allow him to issue orders, marginalize Belshazzar and set him up to take the fall.

The two strongest possibilities for explaining why the feast was held when it was are; Nabonidus ordered it on the pretext that he was returning to the capital and that reconciliation was about to take place, or that word had been spread deliberately that the Persians had suffered a massive defeat and a celebration was in order.

This ‘celebration’ tactic would include Nabonidus demanding the sacred vessels from the Temple in Jerusalem be used in the feast. The use of the sacred vessels is stressed in Daniel and mentioned as a serious issue in both Herodotus and Xenophon. The primary reason for such mention and emphasis is that this kind of action constitutes an act of wanton and deliberate sacrilege.

Jeremiah had prophesied at the time Jerusalem was destroyed, that the exile would be over in 70 years time. The Jewish community in Babylonia, as well as the government, was very aware of this fact. Nebuchadnezzar, Nabonidus and even Darius the Mede, had direct experiences with the God of the Jews and respected His power.

The Jews were longing to go back, reestablish the homeland and to rebuild the Temple in Jerusalem. Both, symbolically and practically, this meant that they would be returning with the Temple vessels. However when some of the vessels were used in the feast under Nabonidus’ order, they were defiled ritually and could never, under biblical law, be used again in the Temple. The political message that this transmitted was that the government, ostensibly under Belshazzar, had no intention of ever repatriating the Jews to Judaea.

The objective of this move by Nabonidus was to drive a wedge between the Jews and Belshazzar, thus depriving him of a strong base of support. The feast had a double-edged purpose. On one hand, it neutralized the nobles who supported Belshazzar and turned them over to the Persians ‘without a struggle’ and also caused a tremendous breach between the Jews and Belshazzar.

In one fell swoop, two of the central pillars upon which Belshazzar depended were torn away, completely destroying his position and laying the blame for Babylon’s fall squarely on his shoulders.

It is emphasized in Cyrus’ cylinder material that Sippar and Babylon were taken without a fight. Nabonidus was present in or around both locations at the time they ‘welcomed’ the Persians. It would seem that in all probability, Nabonidus pulled off the same type of deceit and betrayal in Sippar as he did in Babylon. There was a close relationship between what happened in both locales, probably because there were close connections between the two cities. An indication of this is the fact that when Nabonidus removed the gods from most of their sanctuaries and brought them to Babylon, Sippar was one of the few cities that was exempted.

Belshazzar seems to ask for Daniel’s help. When Daniel was able to interpret the vision that Belshazzar had of the feast’s writing on the wall[xvii], the message made known that the kingdom was falling to Cyrus citing, ‘your kingdom is divided’ in present tense. It was not a prophecy of future events, but rather a notice stating the current facts, with premeditated intentions. Belshazzar’s knees knocked, he was terrified at realizing the full truth of how he was manipulated and deceived, what his father’s agenda really was and the extent of the betrayal.

Prior to translation, he offers Daniel the position of third in the kingdom. This means that Daniel should join a triumvirate. The first in line would be Nabonidus, who regardless of all the treachery is still the lawful king. Belshazzar would remain as second and Daniel would be the third in command. With that constellation of power, tradition would be respected and upheld and the combination of Belshazzar and Daniel working together would hold Nabonidus in check. Belshazzar was hoping to reverse the unfolding situation and save Babylon.

What he did not realize was that it was already too late. Within hours, the nobility would be captured and he himself would be killed. It is noteworthy that he is the only one that dies. This would support the assumption that Belshazzar was ultimately the target. He had to be overthrown and eliminated because he effectively held the real power on the throne. It was in the interest of both Nabonidus and Cyrus to have Belshazzar killed.

Nabonidus returns to Babylon immediately after its fall, in anticipation of being placed on the throne by Cyrus, only to be double-crossed. When Cyrus enters the city a couple of weeks later, Nabonidus is arrested[xviii]. Instead of killing him, Cyrus rewards his assistance by making Nabonidus the governor of Carmenia in Persia itself. This worked for Cyrus on two counts. He was being honorable enough by acknowledging Nabonidus’ enormous contribution in facilitating the incorporation of the Babylonian Empire, and he was furthering a wise political policy of treating conquered people humanely and compassionately.

Cyrus

Cyrus’ strategy was well thought out and very effective politically. It established Cyrus’ reputation as one of being a merciful ruler, not only deeply concerned about the welfare of his own people, but also responsive to the needs and sensitivities of even subject peoples. In the Bible, Cyrus is highly regarded and described as sent by God to restore the Jews to their homeland. Even Herodotus saw Cyrus as the model of a true ruler.

In addition, it should be pointed out that this policy also had tremendous propaganda and public relations value. It set forth the feeling that Cyrus was not a ruthless enemy, that he was a man with a wide perspective and enlightened viewpoint. He might even be considered a potential liberator from injustice, oppression and chaos. Moreover, his policy of working to restore the fortunes of conquered peoples, treating them with dignity and understanding went a long way in co-opting subject peoples and creating a strong bond of loyalty.

Though Cyrus did not punish and destroy former enemies, it seems that it was not a universal policy. Cities and countries that Cyrus was concerned about “courting” and co-opting, generally were named specifically in the records. These were usually peoples or places that were of strategic and economic importance.

It is of interest that one of the first things Cyrus did after capturing Babylon was to create an edict allowing for the restoration of Judea[xix]. It is one thing to rebuild a fallen city, to protect the rights of a subject people and to integrate them into the empire. However, the Jews were already integrated, not only into Babylonian society, but holding high ranks within the government itself.

The intention of the edict was to reestablish a strong Jewish presence in Judea. Cyrus allowed aristocracy, the heads of the clans, the priests and prophets as well as officials and administrators to return. They were encouraged to solicit contributions for the Temple’s rebuilding from all over the empire. When they arrived in Judaea, families settled in their original towns. Obviously, the plan was to rebuild and empower a strong Jewish presence in the province in Judaea, which would be loyal to Persia. This would solidify Persia’s hold on the land bridge between Asia and Africa. It both held Egypt in check and subsequently opened the door for its eventual conquest.

Since Belshazzar was well aware of the anticipation around the possible fulfillment of Jeremiah’s prophecy, it is quite conceivable that in order to secure Babylonia’s future, protect it from the Persians and the Egyptians and expand the empire, Belshazzar was planning to utilize the Jews in the same way. Cyrus being alerted of this by Nabonidus may explain why he attacked Babylonia when he did. He may have felt that he had to preempt or face a stronger enemy in Babylon.

The tragedy is that Babylonia could have regained its former glory or possibly surpassed it under an unencumbered reign of Belshazzar. Instead, the Neo-Babylonian Empire was short-lived due to Nabonidus’ insanity, sabotage and betrayal. Rather, Belshazzar, the king who could have laid the foundations for a resurgence of Babylonian culture and influence was marginalized, slandered, and murdered. This was one of the greatest tragedies to play out in the ancient world.

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Reference sources:

[i] Wikipedia Fall of Babylon

[ii] Britannica Cyrus The Great

[iii] Livius Nabonidus

[iv] Britannica Mesopotamia God Sin

[v] Wikivisually Cylinders of Nabonidus translation

[vi] Livius Nabonidus Cylinder from Sippar

[vii] Wikipedia Verse account of Nabonidus

[viii] New Encyclopedia Nabonidus (3rd paragraph ‘Reign’)

[ix] Creation.com Belshazzar

[x] Ancient Origins The Lost Years of Nabonidus

[xi] Cambridge University Press Neo-Babylonian Society and Economy (‘summary’ footnote) Also note JSTOR’s ‘abstract’ citing Nabonidus additionally collapsing the Iron Age polity of Edom

[xii] World History Akitu – The Babylonian New Year Festival (second and last paragraphs)

[xiii] Complete History of the Holy Bible

[xiv] Nabonidus The Mad King Page 139

[xv] Nabonidus and Belshazzar – the Neo-Babylonian Empire by Raymond Philip Dougherty

[xvi] Bible.org Belshazzar’s Feast

[xvii]  Bible Gateway Writing on the Wall, Book of Daniel

[xviii] Encyclopedia Nabonidus

[xix] My Jewish Learning Palestine Under Persian Rule

Cyrus Cylinders translation

‘Translation of A’ (point 3) referencing Nabonidus as incompetent and causing disarray by demanding the Babylonians pray to his moon god, Sin. For two thousand years, the Babylonians had only prayed to Marduk.

‘Cyrus takes Babylon’ – Cyrus clarifies Nabonidus as an ally when Babylon was conquered the night of the feast, with Nabonidus helping to plan and successfully invade the Empire.

‘Religious Measures’ (point 33) proving Nabonidus ordered the feast and that the Jerusalem Temple goblets be used at this celebration of his return – this was sacrilegious, disobeying God. Hence the writing on the wall was directed at Nabonidus yet he failed to show at the feast. All fingers pointed to Belshazzar.

Nabonidus Cylinders translation

Specifically this excerpt ‘while Cyrus is the king of the world whose triumphs are true and whose yoke the kings of all the countries are pulling.’ He acknowledges Cyrus as a great warrior and leader, followed by hallucinations that without him, Cyrus wouldn’t have successfully invaded Babylon. This is where Nabonidus egomania and long term insanity is self transcribed with delusions of grandeur and power. Nabonidus has regularly been cited as mentally unstable but not in the context of anything more than an isolated topic. Not one person, aside Rabbi Fisdel and I, has associated his insanity as spearheading the Babylonian collapse. That’s why this cylinder is important. 

Woolly mammoths and Neanderthals may have shared genetic traits

AMERICAN FRIENDS OF TEL AVIV UNIVERSITY—A new Tel Aviv University study suggests that the genetic profiles of two extinct mammals with African ancestry—woolly mammoths, elephant-like animals that evolved in the arctic peninsula of Eurasia around 600,000 years ago, and Neanderthals, highly skilled early humans who evolved in Europe around 400,000 years ago—shared molecular characteristics of adaptation to cold environments.

The research attributes the human-elephant relationship during the Pleistocene epoch to their mutual ecology and shared living environments, in addition to other possible interactions between the two species. The study was led by Prof. Ran Barkai and Meidad Kislev of TAU’s Department of Archaeology and Ancient Near Eastern Cultures and published on April 8 in Human Biology.

“Neanderthals and mammoths lived together in Europe during the Ice Age. The evidence suggests that Neanderthals hunted and ate mammoths for tens of thousands of years and were actually physically dependent on calories extracted from mammoths for their successful adaptation,” says Prof. Barkai. “Neanderthals depended on mammoths for their very existence.

“They say you are what you eat. This was especially true of Neanderthals; they ate mammoths but were apparently also genetically similar to mammoths.”

To assess the degree of resemblance between mammoth and Neanderthal genetic components, the archaeologists reviewed three case studies of relevant gene variants and alleles — alternative forms of a gene that arise by mutation and are found at the same place on a chromosome — associated with cold-climate adaptation found in the genomes of both woolly mammoths and Neanderthals.

The first case study outlined the mutual appearance of the LEPR gene, related to thermogenesis and the regulation of adipose tissue and fat storage throughout the body. The second case study engaged genes related to keratin protein activity in both species. The third case study focused on skin and hair pigmentation variants in the genes MC1R and SLC7A11.

“Our observations present the likelihood of resemblance between numerous molecular variants that resulted in similar cold-adapted epigenetic traits of two species, both of which evolved in Eurasia from an African ancestor,” Kislev explains. “These remarkable findings offer supporting evidence for the contention regarding the nature of convergent evolution through molecular resemblance, in which similarities in genetic variants between adapted species are present.

“We believe these types of connections can be valuable for future evolutionary research. They’re especially interesting when they involve other large-brained mammals, with long life spans, complex social behavior and their interactions in shared habitats with early humans.”

According to the study, both species likely hailed from ancestors that came to Europe from Africa and adapted to living conditions in Ice Age Europe. The species also both became extinct more or less at the same time.

“It is now possible to try to answer a question no one has asked before: Are there genetic similarities between evolutionary adaptation paths in Neanderthals and mammoths?” Prof. Barkai says. “The answer seems to be yes. This idea alone opens endless avenues for new research in evolution, archaeology and other disciplines.

“At a time when proboscideans are under threat of disappearance from the world due to the ugly human greed for ivory, highlighting our shared history and similarities with elephants and mammoths might be a point worth taking into consideration.”

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Neanderthals and mammoths shared the same environments, impacting their respective biologies.

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Article Source: AMERICAN FRIENDS OF TEL AVIV UNIVERSITY news release

Early agricultural strategies in southern Polynesia

PROCEEDINGS OF THE NATIONAL ACADEMY OF SCIENCES—Researchers report* fossil evidence of early taro cultivation in southern Polynesia, a region marginally suited for the tropical crop. The importance of the tropical crop taro during the early human colonization of New Zealand and other southern Polynesian islands is poorly understood. Little evidence of cultivation of the crop remains, in contrast to evidence of big-game hunting and later expansion of sweet potato crops. Matthew Prebble and colleagues collected sediment cores from three southern Polynesian islands: Ahuahu, Raivavae, and Rapa. The cores, containing fossil plants and animal remains, extend past the initial colonization period beginning in the 13th century CE. The results suggest a history of taro production in the islands, given that taro pollen appeared in the fossil records during 1300-1550 CE. The presence of pollen indicates flowering plants, which would be absent if the plants had been frequently harvested. During early cultivation, fire was likely used to clear forest cover, as suggested by sedimentary charcoal. Fire decreased over time, concurrent with an increase in short-lived plants, including weeds and leaf vegetables indicative of high-intensity production, forest decline, and species extinctions leading to widespread sweet potato cultivation by 1500 CE. According to the authors, the results show how Neolithic societies coped with the spread of tropical crops into marginal habitats.

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Map of the South Pacific Ocean showing the southern Polynesian islands (brown dashed line) examined in this study (blue boxes). Insets A-C show the study islands, including sediment core locations and high elevation points. Matthew Prebble

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Photomicrographs of the invertebrate fossil taxa. B, A1 (head, EA204, 210 cm to 220 cm, early garden), B, A2 (head, RAIDA4, 90 cm to 95 cm, late garden), B, A3 (elytron, EA204, 210 cm to 220 cm, early garden), B, A4 (thorax, EA204, 210 cm to 220 cm, early garden), and B, A5 (prothorax, EA204, 210 cm to 220 cm, early garden) are C. desjardinsi; B, B (forceps, TUKOU2, 58 cm to 60 cm, late garden) is E. annulipes; B, C1 and C2 (elytra, EA204, 170 cm to 180 cm, late garden) are Ataenius cf. picinus; B, D1 and D2 (heads, EA204, 170 cm to 180 cm, late garden) are Aleocharinae spp.; B, E1 (head, EA204, 190 cm to 200 cm, early garden) and B, E2 (pronotum, EA204, 190 cm to 200 cm, early garden) are Carpelimus sp.; B, F1 (elytron, EA204, 80 cm to 90 cm, PEC) is Dactylosternum cf. marginale; B, F2 (elytron, RAIDA4, 100 cm to 105 cm, late garden) is D. abdominale; B, G1 (elytron, EA204, 190 cm to 200 cm, early garden) is Saprosites sp.; B, G2 (elytron, RAIDA4, 50 cm to 55 cm, PEC) is S, pygmaeus; B, H (head, TUKOU2, 74 cm to 76 cm, late garden) is Tetramorium pacificum (Formicidae); B, I (head, EA204, 90 cm to 100 cm PEC) is Hypoponera cf. punctatissima (Formicidae); and B, J (head, RAIDA4, 95 cm to 100 cm, late garden) is Nylanderia sp. (Formicidae). (Scale bar, 0.5 mm.). Nicholas Porch and Matthew Prebble

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Article Source: PNAS news release

*”Early tropical crop production in marginal subtropical and temperate Polynesia,” by Matthew J. Prebble et al.

Scientists shed light on preservation mystery of Terracotta Army weapons

UNIVERSITY COLLEGE LONDON—The chrome plating on the Terracotta Army bronze weapons – once thought to be the earliest form of anti-rust technology – derives from a decorative varnish rather than a preservation technique, finds a new study co-led by UCL and Terracotta Army Museum researchers.

The study*, published today in Scientific Reports, reveals that the chemical composition and characteristics of the surrounding soil, rather than chromium, may be responsible for the weapons’ famous preservation power.

Lead author Professor Marcos Martinón-Torres (University of Cambridge and formerly of UCL Institute of Archaeology), commented: “The terracotta warriors and most organic materials of the mausoleum were coated with protective layers of lacquer before being painted with pigments – but interestingly, not the bronze weapons.”

“We found a substantial chromium content in the lacquer, but only a trace of chromium in the nearby pigments and soil – possibly contamination. The highest traces of chromium found on bronzes are always on weapon parts directly associated to now-decayed organic elements, such as lance shafts and sword grips made of wood and bamboo, which would also have had a lacquer coating. Clearly, the lacquer is the unintended source of the chromium on the bronzes – and not an ancient anti-rust treatment.”

The world-famous Terracotta Army of Xi’an consists of thousands of life-sized ceramic figures representing warriors, stationed in three large pits within the mausoleum of Qin Shihuang (259-210 BC), the first emperor of a unified China.

These warriors were armed with fully functional bronze weapons; dozens of spears, lances, hooks, swords, crossbow triggers and as many as 40,000 arrow heads have all been recovered. Although the original organic components of the weapons such as the wooden shafts, quivers and scabbards have mostly decayed over the past 2,000 years, the bronze components remain in remarkably good condition.

Since the first excavations of the Terracotta Army in the 1970s, researchers have suggested that the impeccable state of preservation seen on the bronze weapons must be as a result of the Qin weapon makers developing a unique method of preventing metal corrosion.

Traces of chromium detected on the surface of the bronze weapons gave rise to the belief that Qin craftspeople invented a precedent to the chromate conversion coating technology, a technique only patented in the early 20th century and still in use today. The story has been cited in some books and media.

Now an international team of researchers show that the chromium found on the bronze surfaces is simply contamination from lacquer present in adjacent objects, and not the result of an ancient technology. The researchers also suggest that the excellent preservation of the bronze weapons may have been helped by the moderately alkaline pH, small particle size and low organic content of the surrounding soil.

Dr Xiuzhen Li (UCL Institute of Archaeology and Terracotta Army Museum), co-author of the study, said: “Some of the bronze weapons, particular swords, lances and halberds, display shiny almost pristine surfaces and sharp blades after 2,000 years buried with the Terracotta Army. One hypothesis for this was that Qin weapon-makers could have utilized some kind of anti-rust technology due to chromium detected on the surface of the weapons. However, the preservation of the weapons has continued to perplex scientists for more than forty years.

“The high-tin composition of the bronze, quenching technique, and the particular nature of the local soil go some way to explain their remarkable preservation but it is still possible that the Qin Dynasty developed a mysterious technological process and this deserves further investigation.”

By analyzing hundreds of artifacts, researchers also found that many of the best preserved bronze weapons did not have any surface chromium. To investigate the reasons for their still-excellent preservation, they simulated the weathering of replica bronzes in an environmental chamber. Bronzes buried in Xi’an soil remained almost pristine after four months of extreme temperature and humidity, in contrast to the severe corrosion of the bronzes buried for comparison in British soil.

“It is striking how many important, detailed insights can be recovered via the evidence of both the natural materials and complex artificial recipes found across the mausoleum complex—bronze, clay, wood, lacquer and pigments to name but a few. These materials provide complementary storylines in a bigger tale of craft production strategies at the dawn of China’s first empire,” said co-author, Professor Andrew Bevan (UCL Institute of Archaeology).

Professor Thilo Rehren (The Cyprus Institute and UCL Institute of Archaeology), stressed the importance of long-term collaboration. “We started this research more than 10 years ago between UCL and the museum. Only through the persistence, trusting cooperation and out-of-the-box thinking of colleagues in China and Britain were we able to solve this decade-old mystery.”

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View of Pit 1 of the Terracotta Army showing the hundreds of warriors once armed with bronze weapons. Xia Juxian

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Detail from the grip and blade from one of the Terracotta Army swords. In most of the swords analyzed, the highest concentrations of chromium are detected in the guard and other fittings, which would have been in contact with the lacquered organic parts. Zhao Zhen

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Article Source: University College London news release

Human history through tree rings: Trees in Amazonia reveal pre-colonial human disturbance

MAX PLANCK INSTITUTE FOR THE SCIENCE OF HUMAN HISTORY—In a new paper published in PLOS ONE, an international team of scientists reports the combined use of dendrochronology and historical survey to investigate the effects of societal and demographic changes on forest disturbances and growth dynamics in a neotropical tree species, the Brazil nut tree. The study, led by scientists from the National Institute for Amazonian Research, alongside colleagues from the Max Planck Institute for the Science of Human History, shows the influence of human populations and their management practices on the domestication of rainforest landscapes. The researchers used non-destructive sampling, in which small samples are removed from the bark to the center of the trees, and compared tree-ring data from cores of 67 trees. This is the first study of human influence on the growth of trees that extends as far back as 400 years, to pre-colonial times in that region of Brazil. This work also reinforces that pre-colonial populations left important imprints in the Amazon, contributing to changing forest structure and resources through time.

Domesticated Amazonia

Until recently, forests in the Amazon Basin have often been argued to be “pristine” or the site of only small-scale human occupation and use prior to the arrival of European explorers in the 16th century. However, recent archaeobotanical, archaeological, palaeoenvironmental, and ecological research has highlighted extensive and diverse evidence for plant domestication, plant dispersal, forest management, and landscape alteration by pre-Columbian societies.

Nevertheless, human management of tropical forests has undergone a number of drastic changes with the rise of global industrialized societies. Many economically important trees dominate modern Amazonian forests, some of which have undergone domestication processes. Therefore, understanding the changes in forest management witnessed by Amazonian forests over the course of the last centuries has significant implications for ongoing human interaction with these threatened ecosystems.

“The results of this study demonstrate that Brazil nut tree growth reflects human occupation intensity and management. This is one more step to understanding the crucial interactions that led the Amazon forest to be the dynamic, humanized landscape it is today”, says Victor Caetano Andrade, lead author of the study, of the Max Planck Institute for the Science of Human History.

A history recorded in rings

Recently, dendroecological studies have emerged as a promising avenue for the investigation of changes in the environment in tropical forests. These studies evaluate the rings formed annually in some tree species to obtain information on their age and annual growth, as is the case with the Brazil nut tree. Patterns of establishment and abrupt changes in tree growth, which are visible in a tree’s rings, provide insights into past local environmental conditions. In the current study, the researchers worked in an area of Central Amazonia near Manaus with high Brazil nut tree density, known locally as castanhais. Through non-destructive sampling, in which small samples are removed from the bark to the center of the trees, they compared tree-ring data from cores of 67 trees with the available historical information on the political, economic, and human demographic changes in the region over the last 400 years.

Indigenous and colonial: a change in the way of living with the forest

Based on their interpretation of the tree rings, the researchers were able to construct a picture of the life-histories of these nut trees and how they correlate with pre- and post-colonial human forest management. The management of trees in the Amazon forest often involves practices that include the clearance of the understory, opening of the forest canopy, cutting down woody vining plants, and active protection of individuals. The researchers undertook the study hoping to find evidence of these practices in tree rings.

The researchers gathered historical information about the Mura indigenous people, who inhabited the region before the establishment of the Portuguese colonial administration and witnessed their own population decline from the 18th century onwards, followed by the emergence of a new post-colonial society. During the transition between indigenous population decline and the expansion of a post-colonial political center (the city of Manaus), human population was low, coinciding with a period during which no new trees were established in the region.

This gap in the establishment of new trees suggests that there was an interruption of indigenous management practices likely due to population collapse, as in many other pre-Columbian societies. A later period of renewed tree establishment, also associated with changes in growth rates of existing trees, aligns with a shift to modern exploitation of the forest in the late 19th and 20th century.

Understanding how forest management has changed following the arrival of European colonists and the rise of industrial powers over the course of the past centuries has implications for the future of sustainable forestry and conservation in Amazonia. “Our findings shed light on how past histories of human-forest interactions can be revealed by the growth rings of trees in Amazonia,” explains Caetano Andrade. “Future interdisciplinary analysis of these trees, including the use of genetics and isotopes, should enable more detailed investigations into how human forest management has changed in this part of the world, through pre-colonial, colonial, and industrial periods of human activity, with potential implications for conservation.”

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Brazil nut tree close to a house on the lakeshore. Victor L. Caetano Andrade

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Measuring the diameter of a Brazil nut tree trunk. Victor L. Caetano Andrade

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Brazil nut fruit and tree in the background. Victor L. Caetano Andrade

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Article Source: PLOS ONE news release

Food for thought: Why did we ever start farming?

UNIVERSITY OF CONNECTICUT—The reason that humans shifted away from hunting and gathering, and to agriculture—a much more labor-intensive process—has always been a riddle. It is only more confusing because the shift happened independently in about a dozen areas across the globe.

“A lot of evidence suggests domestication and agriculture doesn’t make much sense,” says Elic Weitzel, a Ph.D. student in UConn’s department of anthropology. “Hunter-gatherers are sometimes working fewer hours a day, their health is better, and their diets are more varied, so why would anyone switch over and start farming?”

Weitzel sought to get to the root of the shift in his new paper in American Antiquity, by looking at one area of the world, the Eastern United States.In a nutshell, he looked for evidence to support either of two popular theories.

One theory posits that in times of plenty there may have been more time to start dabbling in the domestication of plants like squash and sunflowers, the latter of which were domesticated by the native peoples of Tennessee around 4,500 years ago.

The other theory argues that domestication may have happened out of need to supplement diets when times were not as good. As the human population grew, perhaps resources shifted due to reasons such as over-exploitation of resources or a changing climate. “Was there some imbalance between resources and the human populations that lead to domestication?”

Weitzel tested both hypotheses. He did this by analyzing animal bones from the last 13,000 years and taken from a half-dozen archeological sites in northern Alabama and the Tennessee River valley, where human settlements and their detritus give clues about how they lived, including what they ate.He coupled the findings with pollen data taken from sediment cores collected from lakes and wetlands, cores that serve as a record about the types of plants present at different points in time.The findings are … mixed.

Weitzel found pollen from oak and hickory, leading to the conclusion that forests composed of those species began to dominate the region as the climate warmed, but also led to decreasing water levels in lakes and wetlands. Along with the decreasing lakes, the bone records showed a shift from diets rich in water fowl and large fishes to subsistence on smaller shellfish.

Taken together, that data provides evidence for the second hypothesis: There was some kind of imbalance between the growing human population and their resource base, effected perhaps by exploitation and also by climate change.

But Weitzel also saw support for the first hypothesis in that an abundance of oak and hickory forest supported an equally prevalent game species population. “That is what we see in the animal bone data,” says Weitzel.”Fundamentally, when times are good and there are lots of animals present, you’d expect people to hunt the prey that is most efficient,” says Weitzel. “Deer are much more efficient than squirrels for example, which are smaller, with less meat, and more difficult to catch.”

A single deer or goose can feed several people, but if over-hunted, or if the landscape changes to one less favorable for the animal population, humans must subsist on other smaller, less efficient food sources. Agriculture, despite being hard work, may have become a necessary option to supplement diet when imbalances like these occurred.

Despite the mixed results, the findings supporting domestication happening in times when there was less than an ideal amount of food is significant, says Weitzel.

“I think that the existence of declining efficiency in even one habitat type is enough to show that … domestication happening in times of plenty isn’t the best way to understand initial domestication.”The broader context of this research is important, says Weitzel, because looking to the past and seeing how these populations coped and adapted to change can help inform what we should do as today’s climate warms in the coming decades.

“Having an archaeological voice backed by this deep-time perspective in policy making is very important.”

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Wheat Field. Myrabella, Wikimedia Commons

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Article Source: University of Connecticut news release