Roman Egypt
History of Egypt |
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- See Egypt Province for the province of the Ottoman Empire.
Ægyptus was, in ancient geography, a province of the Roman Empire, encompassing most of modern-day Egypt except for the Sinai Peninsula. Both the provinces of Cyrenaica to the west and Arabia to the east bordered Ægyptus. The area originally came under Roman rule in 30 BC, following the defeat of Cleopatra and Mark Antony by Octavian (the future Emperor Augustus). It would come to serve as a major producer of grain for the empire.
Roman rule in Egypt
The first prefect of Ægyptus, Gaius Cornelius Gallus, brought Upper Egypt under Roman control by force of arms, established a protectorate over the southern frontier district, which had been abandoned by the later Ptolemies. The second prefect, Aelius Gallus, made an unsuccessful expedition to conquer Arabia Petraea and even Arabia Felix; however, the Red Sea coast of Egypt was not brought under Roman control until the reign of Claudius. The third prefect, Gaius Petronius, cleared the neglected canals for irrigation, stimulating a revival of agriculture.
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From the reign of Nero onwards, Ægyptus enjoyed an era of prosperity which lasted a century. Much trouble was caused by religious conflicts between the Greeks and the Jews, particularly in Alexandria, which after the destruction of Jerusalem in 70 become the world centre of Jewish religion and culture. Under Trajan a Jewish revolt occurred, resulting in the suppression of the Jews of Alexandria and the loss of all their privileges, although they soon returned. Hadrian, who twice visited Ægyptus, founded Antinoöpolis in memory of his drowned lover Antinous. From his reign onwards buildings in the Greco-Roman style were erected throughout the country.
Under Marcus Aurelius, however, oppressive taxation led to a revolt (139) of the native Egyptians, which was suppressed only after several years of fighting. This Bucolic War caused great damage to the economy and marked the beginning of Ægyptus's economic decline. Avidius Cassius, who led the Roman forces in the war, declared himself Emperor, and was acknowledged by the armies of Syria and Ægyptus. On the approach of Marcus Aurelius, however, he was deposed and killed, and the clemency of the emperor restored peace. A similar revolt broke out in 193, when Pescennius Niger was proclaimed emperor on the death of Pertinax. The Emperor Septimius Severus gave a constitution to Alexandria and the provincial capitals in 202.
The most revolutionary event in the history of Ægyptus was the introduction of Christianity in the 1st century (around 33 AD). It was at first vigorously persecuted by the Roman authorities, who feared religious discord more than anything else in a country where religion had always been paramount. But it soon gained adherents among the Jews of Alexandria. From them it rapidly passed to the Greeks, and then to the native Egyptians, who found its promise of personal salvation and its teachings of social equality appealing. The ancient religion of Egypt put up surprisingly little resistance to the spread of Christianity. Possibly its long history of collaboration with the Greek and Roman rulers of Egypt had robbed it of its authority. Alternatively, the life-affirming native religion may have begun to lose its appeal among the lower classes as a burden of taxation and liturgic services instituted by the Roman emperors reduced the quality of life. In a religious system which views earthly life as eternal, when earthly life becomes strained and miserable, the desire for such an everlasting life loses its appeal. Thus, the focus on poverty and meekness found a vacuum among the Egyptian population. In addition, many Christian tenets such as the concept of the trinity, a resurrection of deity and union with god after death had close similarities with the native religion of ancient Egypt.
Caracalla (211-217) granted Roman citizenship to all Egyptians, in common with the other provincials, but this was mainly to extort more taxes, which grew increasingly onerous as the needs of the Emperors for more revenue grew more desperate. There was a series of revolts, both military and civilian, through the 3rd century. Under Decius, in 250, the Christians again suffered from persecution, but their religion continued to spread. The prefect of Ægyptus in 260, Mussius Aemilianus, first supported the Macriani, Gallienus usurpers, and later (261) become usurper himself, but was defeated by Gallienus. In 272 Zenobia, queen of Palmyra, briefly conquered Ægyptus, but lost it when Aurelian crushed her rebellion against Rome.
Two generals based in Egypt, Probus and Domitius Domitianus, led successful revolts and made themselves Emperor. Diocletian captured Alexandria from Domitius in 298 and reorganised the whole province. His edict of 303 against the Christians began a new era of persecution. But this was the last serious attempt to stem the steady growth of Christianity in Egypt.
Name | Date |
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Gaius Cornelius Gallus | 30 BC - 26 BC |
Aelius Cornelius Gallus | 26 BC - 24 BC |
Gaius Petronius | 24 BC - 21 BC |
Publius Rubrius Barbarus | ? - 12 BC |
Gaius Turranius | 7 BC - 4 BC |
Publius Octavius | 2 - 3 |
Quintus Ostorius Scapula | 3 - 10 |
Gaius Iulius Aquila | 10 - 11 |
Pedo | 11 - 12 |
Quintus Magnus Maximus | 12 - 14 |
Lucius Strabo | 14 - 15 |
Aemilius Rectus | 15 - 15 |
Gaius Valerius | 16 - 31 |
Gaius Vitrasius Pollio | 31 - 32 |
Iulius Iber (Severus) | 32 |
Aulus Avilius Flaccus | 32 - 38 |
Lucius Aemilius Rectus | 41 - 42 |
Marcus Aevius | 42 - 45 |
Gaius Iulius Postumus | 45 - 48 |
Gnaeus Vergilius Capito | 48 - 52 |
Lucius Geta | 54 |
Tiberius Claudius Balbillus Modestus | 55 - 59 |
Lucius Iulius Vestinus | 59 - 62 |
Gaius Caecina Tuscus | 63 - 65 |
Tiberius Iulius Alexander | 66 - 69 |
Lucius Peducius Colo | 70 |
Tiberius Iulius Lupus | 71 - 73 |
Valerius Paulinus | 73 - 74 |
Gaius Aeterius Fronto | 78 - 79 |
Gaius Tettius Priscus | 80 - 82 |
Lucius Laberius Maximus | 83 |
Lucius Iulius Ursus | 83 - 84 |
Gaius Septimius Vegetus | 85 - 88 |
Marcus Mettius Rufus | 89 - 92 |
Titus Petronius Secundus | 92 - 93 |
Marcus Iunius Rufus | 94 - 98 |
Gaius Pompeius Planta | 98 - 100 |
Gaius Minucius Italus | 100 - 103 |
Gaius Vibius Maximus | 103 - 107 |
Servius Sulpicius Similus | 107 - 112 |
Marcus Rutilius Lupus | 113 - 117 |
Quintus Rammius Martialis | 117 - 119 |
Titus Gaterius Nepos | 120 -124 |
Petronius Quadratus | 126 |
Titus Flavius Titianus | 126 - 133 |
Marcus Petronius Mamertinus | 133 - 137 |
Gaius Avidius Heliodorus | 137 - 142 |
Gaius Valerius Eudemon | 142 - 143 |
Lucius Valerius Proculus | 144 - 147 |
Marcus Petronius Honoratus | 147 - 148 |
Lucius Munacius Felix | 149 - 154 |
Marcus Sempronius Liberalis | 154 - 159 |
Titus Furius Victorinus | 159 - 161 |
Lucius Volusius Maecianus | 161 |
Marcus Annaeus Siriacus | 161 - 164 |
Titus Flavius Titianus | 164 - 167 |
Quintus Baienus Blasianus | 167 - 168 |
Marcus Bassius Rufus | 168 - 169 |
Gaius Calvisius Statianus | 170 - 174 |
Claudius Iulianus | 174 |
Gaius Calvisius Statianus | 174 - 175 |
Gaius Caecilius Salvianus | 175 - 176 |
Titus Pactumius Magnus | 176 - 177 |
Titus Taius Sanctus | 178 - 180 |
Titus Flavius Piso | 181 |
Decimus Veturius Macrinus | 181 - 183 |
Titus Longaeus Rufus | 185 |
Pomponius Faustinianus | 185 - 187 |
Marcus Aurelius Verrianus | 188 |
Tinius Demetrius | 189 - 190 |
Claudius Lucilianus | 190 |
Larcius Memor | 192 |
Lucius Mantennius Sabinus | 192 - 194 |
Marcus Ulpius Primianus | 195 - 196 |
Quintus Aemilius Saturninus | 197 - 200 |
Alfenus Appolinarius | 200 |
Quintus Maetius Laetus | 200 - 203 |
Claudius Iulianus | 203 - 206 |
Tiberius Claudius Aquila | 206 - 211 |
Lucius Baebius Aurelius Iuncinus | 212 - 215 |
Marcus Aurelius Heraclitus | 215 |
Aurelius Antinous | 215 - 216 |
Lucius Valerius Datus | 216 - 217 |
Iulius Basilianus | 218 |
Callistianus | 218 - 219 |
Geminius Chrestus | 219 - 221 |
Lucius Domitius Honoratus | 222 |
Marcus Aedinius Iulianus | 222 - 223 |
Marcus Aurelius Epagatus | 224 |
Claudius Masculinus | 229 - 231 |
Marcus Aurelius Zeno Ianuarius | 231 |
Maebius Honoratianus | 232 - 236 |
Lucius Lucretius Annianus | 236 - 240 |
Gnaeus Domitius Priscus | 241 - 242 |
Aurelius Basileus | 242 - 245 |
Gaius Valerius Firmus | 245 - 248 |
Aurelius Appius Sabinus | 249 - 250 |
Feltonius Restitutianus | 251 - 252 |
Lissenius Proculus | 252 - 253 |
Lucius Titinius Clodianus | 253 |
Titus Magnus Crescinianus | 253 - 256 |
Lucius Aemilianus | 258 - 261 |
Roman government in Egypt
Egypt under Roman control managed to keep much of the government under the Ptolemies. The Romans introduced important changes in the administrative system, aimed at achieving a high level of efficiency and maximizing revenue. The duties of the prefect of Egypt combined responsibility for military security through command of the legions and cohorts, for the organization of finance and taxation, and for the administration of justice.
The reforms of the early 4th century had established the basis for another 250 years of comparative prosperity in Egypt, at a cost of perhaps greater rigidity and more oppressive state control. Egypt was subdivided for administrative purposes into a number of smaller provinces, and separate civil and military officials were established; the praeses and the dux. By the middle of the 6th century the emperor Justinian was eventually forced to recognize the failure of this policy and to combine civil and military power in the hands of the dux with a civil deputy (the praeses) as a counterweight to the power of the church authorities. All pretense of local autonomy had by then vanished. The presence of the soldiery was more noticeable, its power and influence more pervasive in the routine of town and village life.
Economy
The economic resources that this imperial government existed to exploit had not changed since the Ptolemaic period, but the development of a much more complex and sophisticated taxation system was a hallmark of Roman rule. Taxes in both cash and kind were assessed on land, and a bewildering variety of small taxes in cash, as well as customs dues and the like, was collected by appointed officials. A massive amount of Egypt's grain was shipped downriver both to feed the population of Alexandria and for export to Rome. Despite frequent complaints of oppression and extortion from the taxpayers, it is not obvious that official tax rates were very high. In fact the Roman government had actively encouraged the privatization of land and the increase of private enterprise in manufacture, commerce, and trade, and low tax rates favoured private owners and entrepreneurs. The poorer people gained their livelihood as tenants of state-owned land or of property belonging to the emperor or to wealthy private landlords, and they were relatively much more heavily burdened by rentals, which tended to remain at a fairly high level.
Overall, the degree of monetarization and complexity in the economy, even at the village level, was intense. Goods were moved around and exchanged through the medium of coin on a large scale and, in the towns and the larger villages, a high level of industrial and commercial activity developed in close conjunction with the exploitation of the predominant agricultural base. The volume of trade, both internal and external, reached its peak in the 1st and 2nd centuries AD. But by the end of the 3rd century AD, major problems were evident. A series of debasements of the imperial currency had undermined confidence in the coinage, and even the government itself was contributing to this by demanding more and more irregular tax payments in kind, which it channeled directly to the main consumers, the army personnel. Local administration by the councils was careless, recalcitrant, and inefficient; the evident need for firm and purposeful reform had to be squarely faced in the reigns of Diocletian and Constantine.
Military
This wealthiest of provinces could be held militarily by a very small force; and the threat implicit in an embargo on the export of grain supplies, vital to the provisioning of the city of Rome and its populace, was obvious. Internal security was guaranteed by the presence of three Roman legions (later reduced to two), each about 6,000 strong, and several cohorts of auxiliaries. In the first decade of Roman rule the spirit of Augustan imperialism looked farther afield, attempting expansion to the east and to the south. Most of the early Roman troops stationed there were Greco-Macedonians and native Egyptians once part of the dissolved Ptolemaic army finding service for Rome. Eventually Romans were a majority.
Christian Egypt
Egyptian Christians believe that the Patriarchate of Alexandria was founded by Mark the Evangelist around 33, but little is known about how Christianity entered Egypt. The historian Helmut Koester has suggested, with some evidence, that originally the Christians in Egypt were predominantly influenced by gnosticism until the efforts of Demetrius of Alexandria gradually brought the beliefs of the majority into harmony with the rest of Christianity. While the collective embarrassment over their heretical origins would explain the lack of details for the first centuries of Christianity in Egypt, there are too many gaps in the history of Roman times to claim that our ignorance in this situation is a special case.
Nevertheless, by 200 it is clear that Alexandria was one of the great Christian centres. The Christian apologists Clement of Alexandria and Origen both lived part or all of their lives in that city, where they wrote, taught, and debated.
With the Edict of Milan in 312, Constantine I ended the persecution of Christians. Over the course of the 4th century, paganism was oppressed and lost its following, as the poet Palladius bitterly noted. It lingered underground for many decades: the final edict against paganism was issued in 390, but graffiti at Philae in Upper Egypt proves worship of Isis persisted at its temples into the 5th century. Many Egyptian Jews also became Christians, but many others refused to do so, leaving them as the only sizeable religious minority in a Christian country.
No sooner had the Egyptian Church achieved freedom and supremacy, however, than it became subject to schism and prolonged conflict which at times descended into civil war. Alexandria became the centre of the first great split in the Christian world, between the Arians, named for the Alexandrian priest Arius, and orthodoxy, represented by Athanasius, who became Archbishop of Alexandria in 326 after the First Council of Nicaea rejected Arius's views. The Arian controversy caused years of riots and rebellions throughout most of the fourth century. In the course of one of these, the great temple of Serapis, the stronghold of paganism, was destroyed. Athanasius was alternately expelled from Alexandria and reinstated as its Archbishop between five and seven times.
It was never easy to impose religious orthodoxy on Egypt, a country with an ancient tradition of religious speculation. Not only did Arianism flourish there, but other heresies, such as Gnosticism and Manichaeism, either native or imported, found many followers. Another religious development in Egypt was the monasticism of the Desert Fathers, who renounced the material world in order to live a life of poverty in devotion to the Church. Egyptian Christians took up monasticism with such enthusiasm that the Emperor Valens had to restrict the number of men who could become monks. Egypt exported monasticism to the rest of the Christian world. Another development of this period was the development of Coptic, a form of the Ancient Egyptian language written with the Greek alphabet supplemented by several signs to represent sounds present in Egyptian which were not present in Greek. Coptic is invented as a means to ensure correct pronunciation of magical words and names in "pagan" texts, the so-called Greek Magical Papyri. Coptic was soon adopted by early Christians to spread the word of the gospel to native Egyptians and it became the liturgical language of Egyptian Christianity and remains so to this day.
Byzantine Egypt
The reign of Constantine also saw the founding of Constantinople as a new capital for the Roman Empire, and in the course of the 4th century the Empire was divided in two, with Egypt finding itself in the Eastern Empire with its capital at Constantinople. This meant that within a few years Latin, never well established in Egypt, disappeared, and Greek reasserted itself as the language of government. During the 5th and 6th centuries the Eastern Roman Empire gradually became the Byzantine Empire, a Christian, Greek-speaking state that had little in common with the old Empire of Rome, which disappeared in the face of the barbarian invasions in the 5th century. Another consequence of the triumph of Christianity was the final oppression and demise of the pagan culture: with the disappearance of the old Egyptian priesthood, no-one could read the hieroglyphics of Pharaonic Egypt, and its temples were converted to churches or abandoned to the desert.
The Eastern Empire became increasingly "oriental" in style as its links with the old Græco-Roman world faded. The Greek system of local government by citizens had now entirely disappeared. Offices, with new Byzantine names, were almost hereditary in the wealthy land-owning families. Alexandria, the second city of the Empire, continued to be a centre of religious controversy and violence. Cyril, the patriarch of Alexandria, convinced the city's governor to expel the Jews from the city in 415 with the aid of the mob, in response to the Jews' nighttime massacre of many Christians. The murder of the philosopher Hypatia marked the final end of classical Hellenic culture in Egypt. Another schism in the Church produced a prolonged civil war and alienated Egypt from the Empire.
The new religious controversy was over the nature of Jesus Christ. The issue was whether Christ had two natures (Human and Divine) or one. This may seem an arcane distinction, but in an intensely religious age it was enough to divide an empire. The Monophysite controversy arose after the First Council of Constantinople in 381 and continued until the Council of Chalcedon in 451, which ruled in favour of the position that Christ was "In two natures". This belief was not held by the monophysites as they stated that Christ was out of two natures in one nature called the "Incarnate Logos of God". Many of the monophysites claimed that they were misunderstood, that there was really no difference between their position and the orthodox position, and that the Council of Chalcedon ruled against them because of political motivations. But Egypt and Syria remained hotbeds of Monophysite sentiment, and organised resistance to the orthodox view was not suppressed until the 570s.
The reign of Justinian (482–565) saw the Empire recapture Rome and much of Italy from the barbarians, but these successes left the Empire's eastern flank exposed.
Persian conquest
The Persian conquest of Egypt, beginning in 619 or 618, was one of the last Sassanid triumphs in the Roman-Persian Wars against Byzantium. Khosrow II Parvêz had begun this war in retaliation for the assassination of Emperor Maurice (582-602) and had achieved a series of early successes, culminating in the conquests of Jerusalem (614) and Alexandria (619). A Byzantine counteroffensive launched by Emperor Heraclius in spring 622 shifted the advantage, however, and the war was brought to an end by the fall of Khosrow on 25 February 628 (Frye, pp. 167-70). The Egyptians had no love of the Emperor in Constantinople and put up little resistance. Khosrow's son and successor, Kavadh II Šêrôe (Šêrôy), who reigned until September, concluded a peace treaty returning territories conquered by the Sassanids to the Eastern Roman Empire.
The Persian conquest allowed Monophysitism to resurface in Egypt, and when imperial rule was restored by Emperor Heraclius in 629, the Monophysites were persecuted and their patriarch expelled. Egypt was thus in a state of both religious and political alienation from the Empire when a new invader appeared.
Arab conquest
An army of 4,000 Arabs led by Amr Ibn Al-Aas was sent by the Caliph Umar, successor to Muhammad, to spread Islamic rule to the west. The Arabs crossed into Egypt from Palestine in December 639, and advanced rapidly into the Nile Delta. The Imperial garrisons retreated into the walled towns, where they successfully held out for a year or more. But the Arabs sent for reinforcements, and in April 641 they captured Alexandria. Most of the Egyptian Christians welcomed their new rulers: the accession of a new regime meant for them the end of the persecutions by the Byzantine state church. The Byzantines assembled a fleet with the aim of recapturing Egypt, and won back Alexandria in 645, but the Muslims retook the city in 646, completing the Muslim conquest of Egypt. Thus ended 975 years of Græco-Roman rule over Egypt.
Note
References
- Bowman, Alan Keir. 1996. Egypt After the Pharaohs: 332 BC–AD 642; From Alexander to the Arab Conquest. 2nd ed. Berkeley: University of California Press
- Chauveau, Michel. 2000. Egypt in the Age of Cleopatra: History and Society under the Ptolemies. Translated by David Lorton. Ithaca: Cornell University Press
- Ellis, Simon P. 1992. Graeco-Roman Egypt. Shire Egyptology 17, ser. ed. Barbara G. Adams. Aylesbury: Shire Publications Ltd.
- Hill, John E. 2003. "Annotated Translation of the Chapter on the Western Regions according to the Hou Hanshu." 2nd Draft Edition. [1]
- Hill, John E. 2004. The Peoples of the West from the Weilue 魏略 by Yu Huan 魚豢: A Third Century Chinese Account Composed between 239 and 265 CE Draft annotated English translation. [2]
- Hölbl, Günther. 2001. A History of the Ptolemaic Empire. Translated by Tina Saavedra. London: Routledge Ltd.
- Lloyd, Alan Brian. 2000. "The Ptolemaic Period (332–30 BC)". In The Oxford History of Ancient Egypt, edited by Ian Shaw. Oxford and New York: Oxford University Press. 395–421
- Peacock, David. 2000. "The Roman Period (30 BC–AD 311)". In The Oxford History of Ancient Egypt, edited by Ian Shaw. Oxford and New York: Oxford University Press. 422–445