Slaveries of the First Millennium

In a world where princesses found themselves enslaved, kidnapped boys became army generals, and biblical Joseph was a role model, this book narrates the formation of the Middle Ages from the point of view of slavery, and outlines a new approach to enhance our understanding of modern forms of enslavement. Offering an analysis of recent scholarship and an array of sources, never before studied together, from distinct societies and cultures of the first millennium, it challenges the traditional dichotomy between ancient and medieval slaveries. Revealing the dynamic, versatile, and adaptable character of slavery it presents an innovative definition of slavery as a historical process.

Ancient Greek Terracotta Sculpture

The phrase “terracotta sculpture” refers to all figurative representations in fired clay produced in Greece and in the Greek world during the first millennium bce, (from the Geometric period to the end of the Hellenistic period), whatever their size (figurine, statuette, or statue), whatever their manufacturing technique (modeling, molding, mixed), whatever their material form (in-the-round, relief, etc.), whatever their representation (anthropomorphic, zoomorphic [real or imaginary], diverse objects), and whatever the limits of their representation: full figure (figurines, statuettes, groups), truncated or abbreviated representations, including protomai, masks, busts, half figures, and anatomical representations, among others. All these objects, with the possible exception of large statues, were the products of artisans who were referred to in ancient texts as “coroplasts,” or modelers of images in clay. Because of this, the term “coroplasty,” or “coroplathy,” has been used to refer to this craft, but also increasingly to all of its products, large and small, while research on this material falls under the rubric of coroplastic studies. Greek terracottas were known to antiquarians from the mid-17th century onward from archaeological explorations in both sanctuary and funerary sites, especially in southern Italy and Sicily. Yet serious scholarly interest in these important representatives of Greek sculpture developed only in the last quarter of the 19th century, when terracotta figurines of the Hellenistic period were unearthed from the cemeteries of Tanagra in Boeotia in the 1870s and Myrina in Asia Minor in the 1880s. These immediately entered the antiquities markets, where their cosmopolitan, secular imagery had a great appeal for collectors and fueled scholarly interest and debate. At the same time, sanctuary deposits containing terracottas also began to be explored, but scholarly attention privileged funerary terracottas because of their better state of preservation. For most of the 20th century, the study of figurative terracottas basically was an art-historical exercise based in iconography and style that remained in the shadow of monumental sculpture. It is only in the last four decades or so that coroplastic studies has developed into an autonomous field of research, with approaches specific to the discipline that consider modalities of production, as well as the religious, social, political, and economic roles that terracottas played in ancient Greek life by means of broad sociological and anthropological approaches. Consequently, this bibliography mainly comprises publications of the last forty years, although old titles that are still essential for research are also included.

Phytolith evidence for the pastoral origins of multi-cropping in Mesopotamia (ancient Iraq)

Multi-cropping was vital for provisioning large population centers across ancient Eurasia. In Southwest Asia, multi-cropping, in which grain, fodder, or forage could be reliably cultivated during dry summer months, only became possible with the translocation of summer grains, like millet, from Africa and East Asia. Despite some textual sources suggesting millet cultivation as early as the third millennium BCE, the absence of robust archaeobotanical evidence for millet in semi-arid Mesopotamia (ancient Iraq) has led most archaeologists to conclude that millet was only grown in the region after the mid-first millennium BCE introduction of massive, state-sponsored irrigation systems. Here, we present the earliest micro-botanical evidence of the summer grain broomcorn millet (Panicum miliaceum) in Mesopotamia, identified using phytoliths in dung-rich sediments from Khani Masi, a mid-second millennium BCE site located in northern Iraq. Taphonomic factors associated with the region’s agro-pastoral systems have likely made millet challenging to recognize using conventional macrobotanical analyses, and millet may therefore have been more widespread and cultivated much earlier in Mesopotamia than is currently recognized. The evidence for pastoral-related multi-cropping in Bronze Age Mesopotamia provides an antecedent to first millennium BCE agricultural intensification and ties Mesopotamia into our rapidly evolving understanding of early Eurasian food globalization.

Translation or Divination? Sacred Languages and Bilingualism in Judaism and Lucumí Traditions

I compare the status of a sacred language in two very different religious traditions. In Judaism, the Hebrew language is the language of liturgy, prayer, and the Written Law. The traditional way of reading Torah passages involved translating them into Aramaic, the everyday language of communication in the Middle East in the first half of the first millennium CE. Later, other Jewish languages, such as Yiddish, played a role similar to that of Aramaic in the Talmudic period, constituting a system referred to as the “Traditional Jewish Bilingualism”. Hebrew lexemes had denotations related to the realm of Biblical texts, while Aramaic/Yiddish lexemes had everyday references. Therefore, the act of translation connected the two realms or domains. The Lucumí (Santería) Afro-Cuban religion is a syncretic tradition combining Roman Catholicism with the Ifá tradition, which does not have a corpus of written sacred texts, however, it has its sacred language, the Lucumí (Anagó) language related to the Yoruba language of West Africa. While the Spanish-Lucumí bilingualism plays an important role in Santería rituals, the mechanisms of reference are very different from those of the Hebrew-Yiddish bilingualism in Judaism. In Santería, divinations about the meaning of Lucumí words play a role similar to the translations from Hebrew in Judaism. I further discuss the role of ritual dances in Santería for the transition from the sacred to the secular domain and a function of Hebrew epitaphs to connect the ideal world of Hebrew sacred texts to the everyday life of a Jewish community.

The Roving Other: Shepherds, Ungovernable Spaces, and Imperial Authority in First-Millennium Mesopotamia

Much of the literature on pastoralists and empire concerns mobile tribes and often focuses on imperial schemes of resettlement, or tribal thwarting of state initiatives. This submission argues that in mid-first-millennium BCE Babylonia, large bureaucratic temples stood between the imperial state and Babylonia’s mobile class of shepherds. This article then explores this dynamic further, focusing on the use of administrative information as a point of imperial contestation, examining issues of local control and clashing hierarchies as the shepherds served an imperial obligation in the Mesopotamian hinterland, and finally argues that the pastoral dynamic presented here is of a piece with the larger political role of the temple in Babylonian life—both urban, familiar, and central and at the same time distant, other-like, and enigmatic.

Динамика хозяйственного освоения Посурья в I тысячелетии н.э. Часть 1: данные стратиграфического анализа пойменных и балочных отложений

The article summarizes the results of a comprehensive landscape-archaeological study of the dynamics of human-environmental interaction in the Middle Sura region during the first millennium AD. The data resulted from the study of the River Sura floodplain at the former confluence of the Sura and the Malaya Sarka. The analysis of the sediments and buried soils indicates that the period between the first millennium BC and the first millennium AD saw a series of climatic cycles changing each other, with the floodplain periodically being available for various types of economic development. The Early Iron Age (first millennium BC – 2nd–3rd centuries AD) saw the formation of grey forest soils in the part of the floodplain under study. During this period, the area remained uninhabited, while the population was involved in the development of the elevated terraces and riverbanks. In contrast, in the second quarter of the first millennium AD the floodplain covered at the time by broadleaf forest had the most favorable conditions for settlement; the area was developed by the population that belonged to the Middle Volga variant of the Kiev culture. Their economic activity resulted in the gradual deforestation of the floodplain, with meadow landscapes arising instead of the forest. The second half of the 5th century saw drastic intensification of the floods and an increased runoff. The sites assigned to this period represent the developed stage of the Imen´kovo culture; these were located on the elevated terraces. The new stage of low flooding dates to the medieval period (8th–13th centuries), the soils bearing traces of steppe formation and subsequent development of the floodplain. Later, in the late Middle Age and the early Modern period, tillage shifted to watersheds and intensified, while the accumulation of layered alluvial deposits on the floodplain started again, with frequent and intense floods taking place. The study of the dynamics of the moistening of the Sura floodplain is asynchronous with the data of other studied regions of the Russian Plain, which raises the question of a relationship between the availability of floodplains for economic development and migration processes.

Seeking Horses: Allies, Clients and Exchanges in the Zhou Period (1045–221 BC)

Horses and chariots—and the associated technology and expertise—derived from the steppe contributed to the success of the Zhou conquest of the Shang in c. 1045 BC and remained important throughout Zhou rule in ancient China. On the basis of material cultural patterns, including the style and material used in bridle cheek-pieces found in tombs of the late second and early first millennium BC, this paper points to a northern origin for Zhou horses. Important intermediaries, providing these horses, were the clans whose cemeteries have been identified on the northern edges of the Central Plains. The necessity for repeated exchanges bringing south horses from the north was a consequence of key environmental differences between the steppe and the Central Plains, including climate, geomorphology, essential soil nutrients, and land use. These created significant difficulties in sustainably breeding and pasturing horses of quality. As a result, the people of the Central Plains were bound, over millennia, to seek horses from the northwest, along a cultural corridor that also moved northern materials and technologies, such as gold-, iron- and some bronze-working, into the Central Plains from the steppes.