Gods, soldiers, mummies: making Egypt Roman
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A much debated topic in the history of the Roman empire is ‘Romanisation’: to what extent, and how and why, life in the western provinces of the Roman empire was influenced by Roman culture. Older studies mostly argued for a deliberate top-down policy; subsequent studies focussed on bottom-up resistance. More recent studies have argued instead for the formation of distinct regional cultures through selective local blending of Roman elements with indigenous developments. It is also recognised that Romanisation affected the eastern provinces too. This paper investigates the case of Egypt in the first century AD. Roman rule did not seek, as often claimed, to undermine traditional Egyptian religion, but supported its temples and priests as an essential part of the state; the Roman ruler, who did not claim to be a pharaoh or even a king, developed a religious aura as a god who was not a god, a sort of Horus on earth. The sharp end of Roman imperialism was soldiers seconded to support administrators and tax-collectors throughout the province; like veterans who settled in Egypt, these soldiers interacted with locals who sought to gain from Roman rule, creating a small but influential nucleus of Roman-influenced behaviour. Meanwhile the new urban elite, which Rome fostered to provide local administrators and tax-collectors, blended traditional Egyptian practices such as mummification with adaptation of Roman habits such as veristic funerary portraits using Roman signs of social status, and developed a new indigenous enthusiasm for worship of Serapis - Isis - Harpokrates. Thus in early Roman Egypt, a distinct provincial culture began to emerge which blended local traditions and developments with Roman influence, both imposed from above and adopted from below, which we are only just beginning to reconstruct.
Abstract
A much debated topic in the history of the Roman empire is ‘Romanisation’: to what extent, and how and why, life in the western provinces of the Roman empire was influenced by Roman culture. Older studies mostly argued for a deliberate top-down policy; subsequent studies focussed on bottom-up resistance. More recent studies have argued instead for the formation of distinct regional cultures through selective local blending of Roman elements with indigenous developments. It is also recognised that Romanisation affected the eastern provinces too. This paper investigates the case of Egypt in the first century AD. Roman rule did not seek, as often claimed, to undermine traditional Egyptian religion, but supported its temples and priests as an essential part of the state; the Roman ruler, who did not claim to be a pharaoh or even a king, developed a religious aura as a god who was not a god, a sort of Horus on earth. The sharp end of Roman imperialism was soldiers seconded to support administrators and tax-collectors throughout the province; like veterans who settled in Egypt, these soldiers interacted with locals who sought to gain from Roman rule, creating a small but influential nucleus of Roman-influenced behaviour. Meanwhile the new urban elite, which Rome fostered to provide local administrators and tax-collectors, blended traditional Egyptian practices such as mummification with adaptation of Roman habits such as veristic funerary portraits using Roman signs of social status, and developed a new indigenous enthusiasm for worship of Serapis - Isis - Harpokrates. Thus in early Roman Egypt, a distinct provincial culture began to emerge which blended local traditions and developments with Roman influence, both imposed from above and adopted from below, which we are only just beginning to reconstruct.
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