Showing posts with label History. Show all posts
Showing posts with label History. Show all posts

Missing details of an Ancient World in Second LIfe (Part. 2) - "Tota Pomarium Videatur"

Salvete Omnes.
As announced in the previous post, we're already talking about historical mistakes findable on ancient lands of Second Life.
In this chapter we'll discuss about a very less considered aspect: food sold into ancient Roman markets. Venturing in any of theese land's markets, it's possible to see how offered products are almost the
same:

... Have you ever wondered if products exposed in those markets are appropriate to the historical environment surrounding it?
There's to know that a significant part of the ancient Greeks and Romans' nourishment consisted of vegetables, roots, but also wild or cultivated fruits. Fruits were a great asset in the empire, and were consumed both local and foreign resources.
As you have seen in previous pictures, these stalls are full of fruits and vegetables; some of these foods, however, were not yet known by the Romans. Let us examine a few.

- TOMATO: a native fruit from Mexico and the high valleys of the Peruvian Andes, whose name comes from "Nahuatl" (Aztecs language) and it's pronounced "tomatl or jitomate",  arrives in Europe with the return to Spain of Christopher Columbus from the Americas. At first, it's considered poisonous so it's used as an ornamental plant; in the Sixteenth century it's used for the first time in kitchen in Italy.            - CORN, whose name comes from the language spoken by the Indians from Haiti, was cultivated for a long time on the new continent. About a thousand years B.C. Hopi's ancestors (southwest of the USA) grew of considerable corn's extensions, with which they obtain a paste used to prepare the "Tortillas". It was in fact the staple food of millions of American Natives, as well as most of them attributed it a divine origin. Starting from 1600, corn gradually replaced millet's cultivations in southern Europe; it's first used as basical feeding for animals, and the first using it in the kitchen are Basque people.
Avocados fruits
- AVOCADO, cultivated and consumed in Mexico since 5000 B.C. by the Aztecs, who called him "ahuacatl" (hence the Spanish "aguacate" or the Portuguese "abacate"). The fruit's transplant in the old continent, tried in the second half of the sixteenth century, near Rome, will prove a failure. We must wait the early 20thy century to let the avocado find its stable place in Europe.    - The PEPPER, perennial herb, is native to Central America. It was used to accompany meat dishes with red beans and corn, but was also used as an aromatic drug: the "chili", discovered by Columbus and the Spaniards and brought to Spain in the mid-sixteenth century, where it was used to enhance tomatoe's flavor. Then it's brought to Italy where it is called "coral horn", and very quickly to the rest of Europe, obtaining a spectacular success in Hungary, where it's setted up a sweeter mix: the famous "Paprika". 
- The POTATO, an herbaceous perennial plant, coming from central - southern America and imported for the first time in Europe in 1533, after Columbus' discoveries. From 1600 it becomes a common culture throughout Europe and it's used mostly for livestock nutrition. During the 1700s, known its high nutritional properties, it is consumed by all Europeans.

 In addition to pre Colombian food, we may also find kinds of products imported from Asia or Africa, not yet known by the Romans. Below we analyze some:
- The EGGPLANTS, native from India. They grown in Southeast Asia since prehistorical times and were introduced in Europe by Arabs in the early 4th century A.D.

Eggplants
- The BANANA, contrary to what might be tought, has origins in the highlands of 'South-East Asia, in Papua New Guinea, Malaysia and Philippines territories. Recent archaeological studies supports the existence of the first wild specimens of this fruit date back to 5000 BC. The first organized banana's crops dates back to 200 A.D. in China territories. In 650 A.D. Islamic conquerors exported this fruit in Palestine; later, Arab merchants brought it to almost the whole Africa. Around 1500, banana plant was introduced from Africa to the Caribbean and Central America by portugueses, then imported (only at that time) in Europe.
- The WATERMELON seems to have origins in the Kalahari desert. There are reports of first crops thanks to some Ancient Egyptian hieroglyphics dating back to 5000 years ago, when the fruit was often placed in pharaohs tombs as a means of sustenance for the afterlife. In the 10th century A.D. watermelon was cultivated in China and it was introduced in Europe only in the 13th century, with the Moors invasion.
Egyptians used to place watermelons into pharaoes tombs in the way they could be fed of it in the afterlife
 So, what did ancient Romans eat?
As anybody, Romans were looking for new importing foods from every side of the world, experimenting and inventing new recipes with new ingredients. They also sought to graft and improve kinds of fruit trees, always inventing new varieties which unfortunately has been largely lost.Food for the Romans wasn't just a curiosity but a passion. There was any Roman taking care of his profession only. A great general could be a writer like Pliny, or an art collector as Maecenas, or an architect as Agrippa, or grafting fruit to invent a new product, which moreover would bear his name; for example Pliny the Younger mentions a pira (pear) Dolabelliana, (which has belonged to Publius Cornelius Dolabella 69-43 BC), or the pira Decimiana (perhaps of a certain Decinianus of the gens Claudia) or even the mala Mattiana, whose name comes from the botanical Caius Matius Calvena, known for his friendship with Julius Caesar and Cicero. The meat was rare food, at least for the poor class but also for the middle class. 
Below is a list of the most consumed foods by the Romans.
- BERRIES, considered fruits by the Romans. They include:
Rosehip
The ROSE (ie its rosehip), considered nutritious and healing (as rich of C vitamin). From it were obtained sauces for salty foods, sweets or velvety to eat alone or to garnishing cakes, or dissolved in water with other flower essences to make fresh drinks; the petals, however, combined with honey and other essences could become a fine food.
The BLACKBERRY (Rubus), used with honey and essences for bittersweet kitchens;
The RASPBERRY (Rubus), similar to blackberry as flavor but more acidic, was very used for fresheners or to stuff roasted sprayed with red and full-bodied wines;
 
The WILD PRUGNOLO or PRUNO (prunus), a spontaneous thorny plant of Europe, Asia, and North Africa; its sour taste and aromatic fruits were much appreciated by the Romans when eaten fresh or cooked with honey; by the same fruits was made a full of tannin vinegar (used instead of lemon, which was known but used as a medicine) that gave a sour taste to the foods;
Prunus
The STRAWBERRY (Fragaria), particularly suitable for volcanic territories (as the Italic soil was), was much appreciated by the Romans; wealthy people owned it in crops, however it was not so difficult to find it in the undergrowth;
The PINE (Pinus), or the Pine berries (from whose white bark was also extracted a little tasty but nutritious meal), which were first used as dry fruit, to flavor meat or fish, or were mixed with honey or boiling molasses to make cakes;
the ACORN, the oak's fruit, from which was made a flour, after having purified it from tannin;
Corniola
 The CORNIOLA (corna), a red cherry-like fruit, from the aromatic, harsh and bitter flavor; it was first used to feed pigs, then he came introduced in Roman cooking; marinated in salt water for a certain period and seasoned with bay leaves and fennel seeds, was used to season the game's filling or red meat in general, or to prepare bitter-sweet sauces, or more was made a syrup diluted with water and served as a sorbet, to prepare the diners' stomach to the new dishes. It was also used as an ingredient to prepare puddings, uniting him to less acidic fruits such as pears, apples, and elder;
JUNIPER berries, similar to plums for their small rounded appearance, they were collected in autumn and left to dry in a ventilated place to then collect them in pots and use them throughout the year; They were used in roasts and in very tasty and spicy fillings, with fennel and thyme, and were good for strong and dry red wines;The CHASTE TREE (Vitex agnus-castus), a plant that usually grows on all Mediterranean and West Asia coasts, until Persia. Its bitter tasted fruits were eaten by Roman gourmets, combined with jujube or honey, or were used in desserts and soups, for its slightly spicy flavor.

- The DRY FRUIT, among which we list:
  The WALNUT (Juglans regia), plans of the Eastern Mediterranean, also known to the 
  Greeks;  the Romans cultivated it since the time of kings, using it in different ways like  
  throwing nuts during weddings or in the secret rites of Diana Caria monastery's priestess
  in Benevento, where the walnut tree's fruit was sacred. Varro, Pliny and Dioscorides talked 
  about walnuts.
  The ALMOND (amygdala), native to the Western temperate Asia, eaten by Greeks and 
  Romans, both sweet and bitter, it was believed that eaten before drinking wine could 
  prevent the thrill; used in different traditional Mediterranean kitchens like those of Sicily  
  and Puglia,  it accompanied sweet and savory dishes, or was served along with luscious 
  fruits;
  The PISTACHIOS (pistacia), came from the East, were mixed with some Roman kitchen 
  dishes;
- FLESHY FRUIT, among which we mention:
  The FIG (ficus), native from Caria in Asia Minor; much appreciated if eaten cool or dry, 
  it formed the most used occasional nourishment during the day; especially in Campania, 
  the Romans were very fond of eating bread and figs; it was considered also sacred,  
  because when unriped it produced a liquid similar to milk, so sacred to the goddess 
  Rumina, ancient pre-Roman and Roman goddess;
  the APPLE (malum), not a fruit but a knob, where the real fruit is the core, while the
  edible part is the core's receptacle; Romans ate it both raw and cooked, sweetened with  
  honey or molasses; It was mainly used by lower classes for the ease in cultivating and 
  storing it;
Malum Cotoneum
  The APPLE QUINCE (malum     
  cotoneum), considered by 
  Romans a sacred fruit to  
  Aphrodite;  there were  
  different qualities but few 
  were  suitable to be eaten raw;
  they were generally boiled  
  with honey or molasses and  
  combined with almonds and 
  walnuts, or was made  a kind 
  of jam which were
  manifactured sweets and  
  cookies;
  THE MALUM MUSTERIUM, made from a 
  quince graft with common apple, obtaining a
  variety very appreciated by the Romans; tasting slightly sour but compact, it had the
  advantage to keeping for a long time so was used as dried fruit or as an interlude or to
  manufacture sweets;
  The PEAR (pirum), present among the Romans in several different quality; such as the 
  apple, it  was eaten raw and cooked and was useful to make special dishes; pears could 
  be well preserved and dried in the sun and eaten boiled in wine.
  The MEDLAR (Mespilus germanica), known by the Romans after the Cato period and were 

  native from Germany and not Japan; differently than japaneses, those eaten by the 
  Romans  were sour and hard, in fact before being eaten they were sweetened by storing 
  them in a dry and well ventilated area;
Sorbs
The SORBS, mentioned by Hippocrates as an astringent medicine; their pulp was dried and sometimes mixed with 
wheat flour, to  make bread or tasty buns;
PEACH (persicum), native to China, spread throughout the Mediterranean hollow thanks to Alexander the Great and arrived in Rome in the 1st century D.C., it was first a reserved fruit for the riches, then it was spread out to all the tables;
The APRICOT (Prunus), originally from northeastern China to the Russian border and discovered by Alexander the Great in his travels in Persia, were the Romans who brang it not only in Italy but also in Greece, between 70-60 B.C.; often it was dried in the sun to enjoy it in those long periods when production was off;
The POMEGRANATE, considered native from South West Asia, has been cultivated in the Caucasus since ancient times and was spread by Phoenicians and Greeks in their colonies;
Lotus (Jujube)
The JUJUBES (lotus), native to Asia but already present in Italy since the time of Romans, were eaten fresh or withered, the withered one was often drowned in wine (making the so-called jujube' stock);
The PLUM (cereal prunum), known in many varieties, was anciently used and widely practiced; Greek doctors suggested to cook it with honey, for its laxative properties;
CHERRY (Prunus avium), whose first trees were imported to Rome in 72 B.C. by Lucius Licinius Lucullus after the firm of Mithridates;
The DATE (palmulae), used as exotic fruit imported from abroad;
The OLIVE rarely eaten fresh as a dessert fruit, while at times was eaten the fruit of persea, which was a plant still not well identified;

The CAROB, initially considered harmful for health, fell within recipts of some sweets where it was combined as powder with honey and crushed nuts, drawing an exquisite flavor;
The GRAPE, for the ancients one of the main dessert fruit; there were several varieties and were very appreciated both fresh and dried;
The ELDER, eaten as a fruit but with a special treatment;
The ARBUTUS, not so used in Rome except to make sauces and desserts; 
The CHESTNUT, known under different names, was eaten boiled, roasted, dried, cooked with fennel or in puree or soup; chestnuts also drew the flour;

And last, but not least, we find the CUCURBITS, including PUMPKIN, the CUCUMBER and POPON, native from Iran and used since the 5th century. B.C.

However, there is a fruit which recent discoveries has created a light "quid pro quo" (misunderstandings). In the Museum of Palazzo Massimo alle Terme in Rome, you can make an incredible discovery: at the second-floor, in the classic world's  frescoes, mosaics and stucco's gallery, there is a mosaic dated to the early 1st century A.D., showing a fruit basket containing from left, some figs, quince, a bunch of black grapes, pomegranates and an impossible food: a pineapple. The presence of this fruit has left speechless, because the Pineapple sativus plants, which belongs to the bromeliad family, arrived in the old Continent only after the Christopher Columbus' voyages. So before the American discovery, Romans could not know this tropical fruit.

Actually it is not the first time a similar figure may be seen on a Roman work; a fresco found in the ephebe house in Pompeii shows a pineapple and a Roman statue, preserved in Geneva, representing a child holding a pineapple for its crest.

Everything suggests that Romans knew this fruit since the 1st century A.D. and this mystery has pioneered several hypotheses, including one that Romans could have arrived in America. Myth bustered right away, as the innumerable sources doesn't minimally referr to the New Continent, as it is certain their logistic capabilities would not allow them to reach so far places and above all beign able to stow fresh food for too long periods. It 's more likely that Romans have imported this fruit from West Africa, where pineapple was grown.So, let's hope this "virtual excursus" between the Roman food has made clear about ancients culinary habits. For a virtual roleplay land where knowing how to role play is the main pourpose, a touch of authenticity in these things would not hurt, indeed the game would result more interesting; in this sense builders and marketplace sellers play a main role, as people trust them and their creations to make spectacular and also authentic backgrounds. 
I wish you all a nice Ancient SL and see you to the next post!

 Hermes (a.k.a. Tonio Renfold).

Ancient Heritage on virtual grids: missing details of Ancient Worlds in Second Life (Part 1)

The metaverse is a really interesting world, which offers various ways to concretely represent what we can't bring in the real world. Between the many popular activities, both on the web (such as forums, blogs, social networks, etc ..) and in virtual grids like Second Life, we find the Roleplay, proposed in different scenarios: from fantasy to sci-fi, or those inspired by fictions and films, but also based on historical events or settings.
And it is right in historical scenarios that we focus our attention.
In the virtual world of Second Life, these scenarios are identified as belonging to the so called AW (acronymus for Ancient World), whose historical periods vary by Hellenistic age to the Victorian, through the various Mediterranean and Mesopotamian settings, until Northeast European lands.
To make the game more intriguing and compelling, some lands  got insipired by mythological stories of the periods which they belong; while others are based on stories and characters of famous Hollywood films (such as Cleopatra, played by Liz Taylor, The Gladiator of Russell Crowe, 300 of Zack Shneider or the famous TV saga licensed HBO, Spartacus).
 Sometimes theese stories are so intriguing and surreal that often fall into banality, representing a very far past from what has been handed down by our ancestors and from what has been discovered over the centuries by many historians and professionists.




Getting more in details, the purpose of this page is just to keep clear the many historical inconsistencies foundable in theese lands (as in those films they are inspired at), paying particular attention to the many historic Roman lands existed in the metaverse.
Want to know more? Then be patient and let's wait to read th next topic. For now "Valete Omnes".

The Ancient Pagan Origins of Easter

Easter Sunday is a festival and holiday celebrated by millions of people around the world
who honour the resurrection of Jesus from the dead, described in the New Testament as having occurred three days after his crucifixion at Calvary. It is also the day that children excitedly wait for the Easter bunny to arrive and deliver their treats of chocolate eggs.Easter is a ‘movable feast’ which is chosen to correspond with the first Sunday following the full moon after the March equinox, and occurs on different dates around the world since western churches use the Gregorian calendar, while eastern churches use the Julian calendar. So where did this ‘movable feast’ begin, and what are the origins of the traditions and customs celebrated on this important day around the world?

Easter - Christianity

Resurrection of Jesus.

Most historians, including Biblical scholars, agree that Easter was originally a pagan festival. According to the New Unger’s Bible Dictionary says: “The word Easter is of Saxon origin, Eastra, the goddess of spring, in whose honour sacrifices were offered about Passover time each year. By the eighth century Anglo–Saxons had adopted the name to designate the celebration of Christ’s resurrection.” However, even among those who maintain that Easter has pagan roots, there is some disagreement over which pagan tradition the festival emerged from. Here we will explore some of those.

Resurrection as a symbol of rebirth

One theory that has been put forward is that the Easter story of crucifixion and resurrection is symbolic of rebirth and renewal and retells the cycle of the seasons, the death and return of the sun.
According to some scholars, the Easter story comes from the Sumerian legend of Damuzi (Tammuz) and his wife Inanna (Ishtar), an epic myth called “The Descent of Inanna” found inscribed on cuneiform clay tablets dating back to 2100 BC. When Tammuz dies, Ishtar is grief–stricken and follows him to the underworld. In the underworld, she enters through seven gates, and her worldly attire is removed. "Naked and bowed low" she is judged, killed, and then hung on display. In her absence, the earth loses its fertility, crops cease to grow and animals stop reproducing. Unless something is done, all life on earth will end. After Inanna has been missing for three days her assistant goes to other gods for help. Finally one of them Enki, creates two creatures who carry the plant of life and water of life down to the Underworld, sprinkling them on Inanna and Damuzi, resurrecting them, and giving them the power to return to the earth as the light of the sun for six months. After the six months are up, Tammuz returns to the underworld of the dead, remaining there for another six months, and Ishtar pursues him, prompting the water god to rescue them both. Thus were the cycles of winter death and spring life.

The Descent of Inanna
The Descent of Inanna.

The drawing parallels between the story of Jesus and the epic of Inanna “doesn't necessarily mean that there wasn't a real person, Jesus, who was crucified, but rather that, if there was, the story about it is structured and embellished with a pattern that was very ancient and widespread.
The Sumerian goddess Inanna is known outside of Mesopotamia by her Babylonian name, "Ishtar". In ancient Canaan Ishtar is known as Astarte, and her counterparts in the Greek and Roman pantheons are known as Aphrodite and Venus. In the 4th Century, when Christians identified the exact site in Jerusalem where the empty tomb of Jesus had been located, they selected the spot where a temple of Aphrodite (Astarte/Ishtar/Inanna) stood. The temple was torn down and the So Church of the Holy Sepulchre was built, the holiest church in the Christian world.
The story of Inanna and Damuzi is just one of a number of accounts of dying and rising gods that represent the cycle of the seasons and the stars. For example, the resurrection of Egyptian Horus; the story of Mithras, who was worshipped at Springtime; and the tale of Dionysus, resurrected by his grandmother. Among these stories are prevailing themes of fertility, conception, renewal, descent into darkness, and the triumph of light over darkness or good over evil.


Easter as a celebration of the Goddess of Spring

Rather than being a representation of the story of Ishtar, Easter was originally a celebration of Eostre, goddess of Spring, otherwise known as Ostara, Austra, and Eastre. 
Celebrated at Spring Equinox on March 21, Ostara marks the day when light is equal to darkness, and will continue to grow. As the bringer of light after a long dark winter, the goddess was often depicted with the hare, an animal that represents the arrival of spring as well as the fertility of the season.
The idea of resurrection was ingrained within the celebration of Ostara: “Ostara, Eástre seems therefore to have been the divinity of the radiant dawn, of upspringing light, a spectacle that brings joy and blessing, whose meaning could be easily adapted by the resurrection-day of the christian’s God.”
Most analyses of the origin of the word ‘Easter’ maintain that it was named after a goddess mentioned by the 7th to 8th-century English monk Bede, who wrote that Ēosturmōnaþ (Old English 'Month of Ēostre', translated in Bede's time as "Paschal month") was an English month, corresponding to April, which he says "was once called after a goddess of theirs named Ēostre, in whose honour feasts were celebrated in that month".


The origins of Easter customs

The most widely-practiced customs on Easter Sunday relate to the symbol of the rabbit (‘Easter bunny’) and the egg.  The rabbit was a symbol associated with Eostre, representing the beginning of Springtime. Likewise, the egg has come to represent Spring, fertility and renewal.  In Germanic mythology, it is said that Ostara healed a wounded bird she found in the woods by changing it into a hare. Still partially a bird, the hare showed its gratitude to the goddess by laying eggs as gifts. Another document about the pagan traditions associated with the egg,   clearly explains: “The egg as a symbol of fertility and of renewed life goes back to the ancient Egyptians and Persians, who had also the custom of colouring and eating eggs during their spring festival.” In ancient Egypt, an egg symbolised the sun, while for the Babylonians, the egg represents the hatching of the Venus Ishtar, who fell from heaven to the Euphrates.

Relief with Phanes
2nd century A.D. Orphic god Phanes emerging from the cosmic egg, surrounded by the zodiac.


In many Christian traditions, the custom of giving eggs at Easter celebrates new life. Christians remember that Jesus, after dying on the cross, rose from the dead, showing that life could win over death. For Christians the egg is a symbol of Jesus' resurrection, as when they are cracked open, they stand for the empty tomb.
Regardless of the very ancient origins of the symbol of the egg, most people agree that nothing symbolises renewal more perfectly than the egg – round, endless, and full of the promise of life.
While many of the pagan customs associated with the celebration of Spring were at one stage practised alongside Christian Easter traditions, they eventually came to be absorbed within Christianity, as symbols of the resurrection of Jesus.  
The First Council of Nicaea (325) established the date of Easter as the first Sunday after the full moon (the Paschal Full Moon) following the March equinox.
Whether it is observed as a religious holiday commemorating the resurrection of Jesus Christ, or a time for families in the northern hemisphere to enjoy the coming of Spring and celebrate with egg decorating and Easter bunnies, the celebration of Easter still retains the same spirit of rebirth and renewal, as it has for thousands of years.


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Original source by
The ancient pagan origin of Easter - Ancient Origins

References
The pagan roots of Easter - Heather McDougall
The Origins of Easter – by Ross Abasolo

Hermes, the Numidian

My true name is Juba'aal and I come from the land of Numidia, which the Romans called Africa Nova ... just like they do with me, calling me Hermes.
I'm a rudiarius, retired from the games when I gained the Rudis, and also a libertus, thanxgiving Domine Notorious Felonis, wich granted me the manumissio after all my efforts. After a while I left Sicily venturing in the Empire, till the capital, where my troubles began. I've been  accused of embezzlement and sentenced to exile on an island geographically halfway between two worlds that belonged to my past: the island of Melita. Here I continued to exercise my job of lanista to entertain the few Roman citizens who passed or settled in the island, paying my debts with part of the wins.
Once my exile was done, I sadly left the island of Melita with my Familia Gladiatoria, looking for new scenarios in which to sell shows, so I took the first ship to the Aegean Sea and I left Melita for the Dodecanese , a place for me unknowed.  Here I landed on the island of Lutho, where I was well received by the local population and the Quaestor, who gave me the authorization to prosecue my activities in this majest island.
Everithing seemed to proceed for the best...until that terrible day where the gods, Vulcanus first, exploded their anger on that small island. All around was a mix of ash and debris. Many survivors, within many inn roman citizens, could leave the island taking the big roman cargo moored in the harbour and soon diverted to Pergamus. Beh, many except me: a voice into my mind suggested me to not follow them and that I could reach my fortune again elsewhere. So i left that island on a fishing boat, heading to another island, and one more; everyday on a different one, until landing in Rhodes.
There an unexpected meeting with an his old knowledge, gave him the opportunity to move back to Roma and there to work again as lanista for the biggest gladiatorial school of all the empire.

Roman Warships pt. 1 & the Celeuma's Song

We know alot about this powerful means of conquest and control of the seas, especially with reproductions on coins, bas-reliefs, pompeian frescoes and historical descriptions, while the archaeological finds are limited in large measure to "navi onerarie" (cargo ships) and their loads.
The Roman warships were classified in:

naves praetoriae (flagships): long, rowing and very fast;


naves longae and naves liburnicae: very fast and with several rows of oars;

naves actuariae: read, for troops transportation;

naves speculatoriae: of reconnaissance, to observe the enemy;

naves tabellariae: small units for sending dispatches.

The type of ship is generally related to the orders of oars present on each of them.

Bireme
"navis longa" with two rows of oarsmen sitting on the same bench. It was also equipped of a square sail and developed a good speed thanks to its weight and small size. It was superseded by more
functional trireme.

Trireme 
"navis longa" with three series of rowers. It was the most commonly used warship, was equipped with a rostrum and, in newer units, there was a tower to house archers at bow to launch arrows from higher positions. At the aft was built cab blanket commander. Its crew was 200 men including 150 rowers and 15 between Officers and NCOs.

Gladius Romanus Formosus

Many reproductions of this type of weapon represent it with a special shape: wide at the tip, closer to the center and back to the same lar length near the hilt. May it be true?
From a field experience has been seen that sharpening costantly a sword with parallel edges to remove dents caused by the impact of other weapons, these are gradually shrinking at the center until they assumed that particular form. We might also think that for the Roman soldiers have a sword with this particular form was a source of pride in what could amount to having fought many battles and killed many enemies.

Gladius Romanus Formosus

The Greek Alphabet: Hellenic Invention or Phoenician Invasion?

By: George C. Chryssi

The question whether the Greek alphabet is an invention of the Hellenes, or it is a modified import of the Phoenician alphabet, has long been debated by linguists, scholars and historians alike.
The web site “writingsystems.com” states that “although Greek has traditionally been considered to be the mother of alphabets, the first to represent vowels as well as consonants, scholars are now divided on whether Greek was in fact the ancestor of all others or whether some [letters] came from Phoenician in other ways.”
In addition, in the book “The World of the Bible” the author, Roberta Harris, writes that “to the Greeks also belongs the credit for the invention of the vowel system… when the Greeks founded colonies in Italy, the alphabet was taken up by the peoples there… and has come down to us via the Romans…”
This article is based on extensive (but, by no means exhaustive) research that the author has done on the subject, in an attempt to show that ancient, as well as recent evidence, point to a favorable conclusion that the alphabet is indeed a Hellenic invention, albeit its final form, as we know it today, is the result of refinement and iterations of Hellenic writing systems through millennia of usage in the Aegean basin and the Levant.

The Search for Cleopatra

Cleopatra VII was born in Egypt, but she was descended from a lineage of Greek kings and queens who had ruled Egypt for nearly 300 years. The Ptolemies of Macedonia are one of history's most flamboyant dynasties, famous not only for wealth and wisdom but also for bloody rivalries and the sort of "family values" that modern-day exponents of the phrase would surely disavow, seeing as they included incest and fratricide.

The Ptolemies came to power after the conquest of Egypt by Alexander the Great, who in a caffeinated burst of activity beginning in 332 B.C. swept through Lower Egypt, displaced the hated Persian occupiers, and was hailed by the Egyptians as a divine liberator. He was recognized as pharaoh in the capital, Memphis. Along a strip of land between the Mediterranean and Lake Mareotis he laid out a blueprint for Alexandria, which would serve as Egypt's capital for nearly a thousand years. After Alexander's death in 323 B.C., Egypt was given to Ptolemy, one of his trusted generals, who, in a brilliant bit of marketing, hijacked the hearse bearing Alexander's body back to Greece and enshrined it in a tomb in Alexandria. Ptolemy was crowned pharaoh in 304 B.C. on the anniversary of Alexander's death. He made offerings to the Egyptian gods, took an Egyptian throne name, and portrayed himself in pharaonic garb.

The dynasty's greatest legacy was Alexandria itself, with its hundred-foot-wide main avenue, its gleaming limestone colonnades, its harborside palaces and temples overseen by a towering lighthouse, one of the seven wonders of the ancient world, on the island of Pharos. Alexandria soon became the largest, most sophisticated city on the planet. It was a teeming cosmopolitan mix of Egyptians, Greeks, Jews, Romans, Nubians, and other peoples. The best and brightest of the Mediterranean world came to study at the Mouseion, the world's first academy, and at the great Alexandria library. It was there, 18 centuries before the Copernican revolution, that Aristarchus posited a heliocentric solar system and Eratosthenes calculated the circumference of the Earth. Alexandria was where the Hebrew Bible was first translated into Greek and where the poet Sotades the Obscene discovered the limits of artistic freedom when he unwisely scribbled some scurrilous verse about Ptolemy II's incestuous marriage to his sister. He was deep-sixed in a lead-lined chest.

Tribes of Epirus

The name Epirus comes from Greek: Ἤπειρος, Ēpeiros (in Doric Greek and the native Northwestern Greek Ἅπειρος, Apeiros), meaning "mainland". Epirus has been occupied since at least Neolithic times by seafarers along the coast and by hunters and shepherds in the interior who brought with them the Greek language. These people buried their leaders in large tumuli containing shaft graves, similar to the Mycenaean tombs, indicating an ancestral link between Epirus and the Mycenean civilization. A number of Mycenaean remains have been found in Epirus, especially at the most important ancient religious sites in the region, the Necromanteion (Oracle of the Dead) on the Acheron river, and the Oracle of Zeus at Dodona.



Molossians
The Molossians Greek , Μολοσσοί were an ancient Greek tribe that inhabited the region of Epirus since the Mycenaean era. The Molossians were part of the League of Epirus until they sided against Rome in the Third Macedonian War 171 BC-168 BC . The result was disastrous with the vengeful Romans enslaving 150,000 of its inhabitants and annexing the region into the Roman Empire.

According to Greek mythology, the Molossians were the descendants of Molossus, one of the three sons of Neoptolemus, son of Achilles and Deidamia. Following the sack of Troy, Neoptolemus and his armies settled in Epirus where they joined with the local population. Molossus inherited the kingdom of Epirus after the death of Helenus, son of Priam and Hecuba of Troy, who had married his erstwhile sister-in-law Andromache after Neoptolemus' death. Plutarch tells us that according to some historians their first king was Phaethon, one of those who came into Epirus with Pelasgus. Plutarch also says, that Deucalion and Pyrrha, having set up the worship of Zeus at Dodona, settled there among the Molossians.

Strabo tells us that the Molossians, along with the Chaonians and Thesprotians, were the most famous among the fourteen tribes of Epirus, who once ruled over the whole region. The Chaonians ruled Epirus at an earlier time and afterwards the Thesprotians and Molossians controlled the region. Plutarch 3 tells us that the Thesprotians, the Chaonians and the Molossians were the three principal clusters of Greek-speaking tribes that had emerged from Epirus and were the most powerful among all other tribes.

The Molossians were also renowned for their vicious hounds, which were used by shepherds to guard their flocks. This is where the canine breed Molossoid, native to Greece, got its name. Virgil tells us that in ancient Greece the heavier Molossian dogs were often used by the Greeks and Romans for hunting canis venaticus and to watch over the house and livestock canis pastoralis . "Never, with them on guard," says Virgil, "need you fear for your stalls a midnight thief, or onslaught of wolves, or Iberian brigands at your back."

Strabo records that the Thesprotians, Molossians, and Macedonians referred to old men as pelioi and old women as peliai lt PIE pel-, 'grey' . Cf. Ancient Greek peleia, "pigeon", so-called because of its dusky grey color. Ancient Greek pelos meant "grey". Their senators were called Peligones.

Chaones
The Chaones according to Strabo were once the most powerful and warlike people of Epirus until the Molossians, in their turn, acquired a preponderating ascendancy over the other clans of that country. In the time of the Peloponnesia war the Chaones differed from their neihbours, in being subject to an aristocratical and not a monarchical government, their annual magistrates being always chosen from a particular family (Thuc. II, 80). Tradition ascribed the origin of their names to Chaonas, the brother of Helenus, who married Andromache after the death of Pyrrhus.

Dexari
Dexari was a tribe of Chaones. They lived ‘next to the Encheleae’ as Hecataeus wrote (FGrH1f103) and held the area which was later called Dassaretis, namely the southern part of the lakeland and the hilly country to the south west of it. Chaones were a group of Greek-speaking tribes and the Dexari or as they were called later the Dassaretae were the most northernly member of this group.

Suliones
Suliones were another Chaonian tribe, named by the poet Rhyanus who is quoted by Steph. Byzantinus (v. Συλίονες). Their name recall to mind the famous Suliotes during the wars for Greek independence.

Thesproti
Thesprotia extended along the coast from the Thyamis beyond the Acheron to the confines of the Cassopaei and in the interior to the boundaries of the territory of Dodona which in ancient times was regarded as a part of Thesprotia.
They were considerd the most ancient from all Epirotic tribes since they are the only one mentioned by Homer (Odys. Ξ.315). Herodotus also affirms that they were the parent stock from whence descended the Thessalians who expelled the Aeolians from the country afterwards know by the name of Thessaly. (VII.176) Thesprotians were governed at first by monarchical system but later according to Thucydides (II.80) neither they nor Chaones were subject to kings.

Cassopaei
Cassopaei were a Thesprotian tribe. Cassopaei reached along the coast as far as the Ambracian gulf. According to Strabo (7.7.5) the Kassopaians were Thesprotians and between 330 – 325 BCE they became members of the Epeirote Federation . The region Kassopeia (Κασσωπία) (Dem. 7.32; Theopom frr 206-7; Ps. Slylax 31-32) or Kassiopaia (Plut. More. 297B) or Kassiopi (Ptol. Geog. 3.14.) was part of Thesprotia.

Athamanians
Athamanians or Athamanes were an ancient tribe that inhabited south-eastern Epirus and west Thessaly. Although regarded as "barbarians" by Strabo and Hecataeus of Miletus, the Athamanians self-identified as Greeks. The existence of myths about Athamas and Ino in Achaean Phthiotis suggests that the Athamanians were settled there before 1600 BC. They were an independent semi-barbarian tribe (in 395 and 355 BC according to Diodorus Siculus) occasionally allies of the Aetolians. Amynander and Theodorus of Athamania are reported kings of the Athamanians.

Amphilochians, Orestae, Pelagones, Elimiotae

Pella curse tablet - katadesmos

The Pella curse tablet is a text written in a distinct Doric Greek idiom, found in Pella, the ancient capital of Macedon, in 1986. Ιt contains a curse or magic spell (Greek: κατάδεσμος, katadesmos) inscribed on a lead scroll, dating to first half of the 4th century BC (c. 375-350 BC). It was published in the Hellenic Dialectology Journal in 1993. It is one of four texts found until today that might represent a local dialectal form of ancient Greek in Macedonia, all of them identifiable as Doric. These confirm that a Doric Greek dialect was spoken in Macedonia, as was previously expected from the West Greek forms of names found in Macedonia. As a result, the Pella curse tablet has been forwarded as an argument that the Ancient Macedonian language was a dialect of North-Western Greek, part of the Doric dialects.


Interpretation

The tablet is also described as a "mixed curse" due to the supplicative nature of the appeal. For example the word ΕΡΗΜΑ or "abandoned" is quite common in appeals to divine powers. It is a magic spell or love charm written by a woman, possibly named Dagina (Ancient Greek: Δαγίνα), whose lover Dionysophōn (Διονυσοφῶν, gen.: Διονυσοφῶντος) is apparently about to marry Thetima (Θετίμα, "she who honors the gods"; the standard Attic Greek form is Theotimē - Θεοτίμη). She invokes "Makron and the demons" (parkattithemai makrōni kai [tois] daimosi - παρκαττίθεμαι μάκρωνι καὶ [τοῖς] δαίμοσι; in Attic, παρκαττίθεμαι is parakatatithemai - παρακατατίθεμαι) to cause Dionysophon to marry her instead of Thetima, and never to marry another woman unless she herself recovers and unrolls the scroll and for her to grow old by the side of Dionysophon.

Katadesmoi or defixiones were spells written on non-perishable material, such as lead, stone or baked clay, and were secretly buried to ensure their physical integrity, which would then guarantee the permanence of their intended effects. The language is a distinct form of North-West Greek, and the low social status of its writer, as (arguably) evidenced by her vocabulary and belief in magic, strongly hint that a unique form of West Greek was spoken by lay people in Pella at the time the tablet was written. This should not, however, be taken to indicate that only those of middling or low social status practiced magic in the Ancient Greek world: quite wealthy individuals also used lead katadesmoi (curse tablets) for love, revenge, and to bind their opponents in athletic contests.

Text and translation

Greek

1. [ΘΕΤΙ]ΜΑΣ ΚΑΙ ΔΙΟΝΥΣΟΦΩΝΤΟΣ ΤΟ ΤΕΛΟΣ ΚΑΙ ΤΟΝ ΓΑΜΟΝ ΚΑΤΑΓΡΑΦΩ ΚΑΙ ΤΑΝ ΑΛΛΑΝ ΠΑΣΑΝ ΓΥ
2. [ΝΑΙΚ]ΩΝ ΚΑΙ ΧΗΡΑΝ ΚΑΙ ΠΑΡΘΕΝΩΝ ΜΑΛΙΣΤΑ ΔΕ ΘΕΤΙΜΑΣ ΚΑΙ ΠΑΡΚΑΤΤΙΘΕΜΑΙ ΜΑΚΡΩΝΙ ΚΑΙ
3. [ΤΟΙΣ] ΔΑΙΜΟΣΙ ΚΑΙ ΟΠΟΚΑ ΕΓΟ ΤΑΥΤΑ ΔΙΕΛΕΞΑΙΜΙ ΚΑΙ ΑΝΑΓΝΟΙΗΝ ΠΑΛLΙΝ ΑΝΟΡΟΞΑΣΑ
4. [ΤΟΚΑ] ΓΑΜΑΙ ΔΙΟΝΥΣΟΦΩΝΤΑ ΠΡΟΤΕΡΟΝ ΔΕ ΜΗ ΜΗ ΓΑΡ ΛΑΒΟΙ ΑΛΛΑΝ ΓΥΝΑΙΚΑ ΑΛΛ Η ΕΜΕ
5. [ΕΜΕ Δ]Ε ΣΥΝΚΑΤΑΓΗΡΑΣΑΙ ΔΙΟΝΥΣΟΦΩΝΤΙ ΚΑΙ ΜΗΔΕΜΙΑΝ ΑΛΛΑΝ ΙΚΕΤΙΣ ΥΜΩΝ ΓΙΝΟ
6. [ΜΑΙ ΦΙΛ]ΑΝ ΟΙΚΤΙΡΕΤΕ ΔΑΙΜΟΝΕΣ ΦΙΛ[Ο]Ι ΔΑΓΙΝΑΓΑΡΙΜΕ ΦΙΛΩΝ ΠΑΝΤΩΝ ΚΑΙ ΕΡΗΜΑ ΑΛΛΑ
7. [....]Α ΦΥΛΑΣΣΕΤΕ ΕΜΙΝ Ο[Π]ΩΣ ΜΗ ΓΙΝΕΤΑΙ ΤΑ[Υ]ΤΑ ΚΑΙ ΚΑΚΑ ΚΑΚΩΣ ΘΕΤΙΜΑ ΑΠΟΛΗΤΑΙ
8. [....]ΑΛ[-].ΥΝΜ .. ΕΣΠΛΗΝ ΕΜΟΣ ΕΜΕ ΔΕ [Ε]Υ[Δ]ΑΙΜΟΝΑ ΚΑΙ ΜΑΚΑΡΙΑΝ ΓΕΝΕΣΤΑΙ
9. [-]ΤΟ[.].[-].[..]..Ε.Ε.Ω[?]Α.[.]Ε..ΜΕΓΕ [-]


English

1. Of [Theti]ma and Dionysophon the ritual wedding and the marriage I bind by a written spell, and of all other
2. wo[men], widows and maidens, but of Thetima in particular, and I entrust upon Makron* and
3. [the] demons. And that only whenever I dig out and unroll and re-read this,
4. [then] may they wed Dionysophon, but not before; and may he never wed any woman but me;
5. and may [I] grow old with Dionysophon, and no one else. I [am] your supplicant:
6. Have pity on [Phil?]a*, dear demons, for I am Dagina* of all my dear ones and abandoned.
7. But please keep this for my sake so that these events do not happen and wretched Thetima perishes miserably
8. but let me become happy and blessed.

Points of interpretation

"Makron" (line 2) is most probably the name of the dead man in whose grave the tablet was deposited. This was commonly done in the belief that the deceased would "convey" the message to the spirits of the Underworld (the "demons" in lines 3 and 6).

The missing word in line 6 between "I am your supplicant" and "have pity" (here reconstructed as [Phil?]a) is carved at the edge of the tablet and the only things we can read of it are that it is a short word that ends in-AN. "PHILAN" is a likely reconstruction, but by no means the only one possible. If true, the word "PHILAN" could equally well be either the personal name "Phila" or the feminine adjective "phila", "friend" or "dear one". In the latter case, an alternative reading of line 6 would be: "Have pity on your dear one, dear demons". In the former case, a personal name would be perfectly placed but, as the name of the person who wrote the curse is not mentioned elsewhere, it is impossible to know with certainty what the missing word is.

The word "DAGINA" (line 6) is inexplicable and previously unattested, even as a personal name. The alternative has been suggested by Dubois, that it is a misspelling, and that the writer intended to write "dapina" (the difference between Γ and Π being a single stroke). If true, this may mean that dapina is an (also unattested) Macedonian rendering of what would be written "ταπεινή", tapeinē (humble, lowly, brought low), in standard Attic. In this case the inscription reads: "for I am lowly and abandoned by all my dear ones" etc.

Dating

According to D. R. Jordan (Duke University), the tablet has been dated to the "Mid-IV [century] or slightly earlier".

Significance

The discovery of the Pella curse tablet, according to Olivier Masson, substantiates the view that the ancient Macedonian language was a form of North-West Greek:

"Yet in contrast with earlier views which made of it {i.e. Macedonian} an Aeolic dialect (O. Hoffmann compared Thessalian) we must by now think of a link with North-West Greek (Locrian, Aetolian, Phocidian, Epirote). This view is supported by the recent discovery at Pella of a curse tablet (4th cent. BC), which may well be the first 'Macedonian' text attested (provisional publication by E. Voutyras; cf. the Bulletin Epigraphique in Rev. Et. Grec. 1994, no. 413); the text includes an adverb "opoka" which is not Thessalian."

Of the same opinion is James L. O'Neil's (University of Sydney) presentation at the 2005 Conference of the Australasian Society for Classical Studies, entitled "Doric Forms in Macedonian Inscriptions" (abstract):

"A fourth‐century BC curse tablet from Pella shows word forms which are clearly Doric, but a different form of Doric from any of the west Greek dialects of areas adjoining Macedon. Three other, very brief, fourth century inscriptions are also indubitably Doric. These show that a Doric dialect was spoken in Macedon, as we would expect from the West Greek forms of Greek names found in Macedon. And yet later Macedonian inscriptions are in Koine avoiding both Doric forms and the Macedonian voicing of consonants. The native Macedonian dialect had become unsuitable for written documents."

Sources

Bloomer, Martin (2005). The Contest of Language: Before and Beyond Nationalism. University of Notre Dame Press. ISBN 0268021902.
Curbera, Jaime; Jordan, David (2002-2003). "Curse Tablets from Pydna". Greek, Roman, and Byzantine Studies (Duke University) 43 (2): 109–128. ISSN 00173916.
Damon, Cynthia; Miller, John F.; Myers, K. Sara; Courtney, Edward (2002). Vertis in usum: Studies in Honor of Edward Courtney. Walter de Gruyter. ISBN 3598777108.
Dubois, Laurent (1995). "Une Tablette de Malediction de Pella: S’Agit-il du Premier Texte Macédonien". Revue des Études Grecques 108: 190–197.
Fantuzzi, Marco; Hunter, Richard L. (2004). Tradition and Innovation in Hellenistic Poetry. Cambridge University Press. ISBN 0521835119.
Fortson, Benjamin W. (2009). Indo-European Language and Culture: An Introduction. John Wiley and Sons. ISBN 1405188960.
Gager, John G. (1999). Curse Tablets and Binding Spells from the Ancient World. Oxford University Press US. ISBN 0195134826.
Jordan, D. R. (2000). "New Greek Curse Tablets (1985–2000)". Greek, Roman, and Byzantine Studies (Duke University) 41: 5–46.
Masson, Olivier; Dubois, Laurent (2000). Onomastica Graeca Selecta. Librairie Droz. ISBN 2600004351.
Masson, Olivier (1996). Oxford Classical Dictionary. Oxford University Press.
Voutiras, Emmanuel (1998). Dionysophōntos Gamoi: Marital Life and Magic in Fourth Century Pella. J.C. Gieben. ISBN 9050634079.

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