Damn, Girl-Sappho, and her Immortal Daughters

The mysterious Sappho of Lesbos is one of the most influential poets in history. Her poems--what she called her "Immortal Daughters-- not only influenced the poets of her day but inspired the Romantic and Victorian writers of the nineteenth century. Plato so respected her that he called her "the Tenth Muse," putting her on par with the nine daughters of Zeus.

Fresco of a woman generally believed to be Sappho.
This may not be an accurate likeness, as it was
painted about a century after her death.
Sappho was described in her lifetime as being
"small, dark and ugly" and "violet haired, pure,
honey smiling."

Before we begin, it must be noted that very little is known about Sappho's life, and what is known is often contradictory. Given that so much of her work is lost, it's difficult to be certain of anything about her. New poems and sources on her are quite literally being dug up every day (well, every so often), so some facts presented here may be proved incorrect in the near future.

Sappho was born sometime between 610 and 620 BCE on the island of Lesbos. She was from the town of Mytilene, or the town of Eresus, where her parents were well-established and respected aristocrats. There is evidence that her father was from Anatolia, which would have made Sappho not entirely Greek.

The theory of Sappho's family being migrants comes from the name of her father, and the spelling of Sappho's name. Her father was named Scamandronymus¹, a name familiar to readers of the Iliad. In the Iliad, the hero Achilles fights the Scamander, the god of the river that surrounded Troy. The name Scamandronymus comes from that minor god. Greeks were not in the habit of naming their children after the gods of rival, defeated kingdoms. And while every generation and nationality has parents who enjoy giving their children "unique" names, it is reasonable to assume that Sappho's father may have come from farther afield. To further support this theory, the spelling of Sappho's name varies, also appearing as Psappha, which has Anatolian origins.

Sappho had three brothers: Larichus, Erigyius, and Kharaxos. Not much is known about Erigyiu--not even his name is certain. Larichus was a handsome and successful young man who served as a cupbearer to a noble family. Kharaxos was, by far, the most colorful of the three. Sappho disapproved of him, as he had fallen in love with Rhodips,² an Egyptian courtesan. They were deeply in love, and if that wasn't disreputable enough, Kharaxos had to turn to piracy to support his passion for the beautiful Rhodips.

Now, it must be noted that the Kharaxos story comes from Ovid, a Roman writer who lived hundreds of years after Sappho. Ovid wrote quite a bit about Sappho, but he was, to put it delicately, full of crap. Any story about Sappho put forward by Ovid should be taken with a large grain of salt. However, in the "Brothers Poem" discovered in 2014, Sappho wrote:

"...But you're always chattering that Kharaxos / comes, his ship with fully stuffed hold. As to that, / Zeus and the gods only know, but these thoughts should / not be in your head.

Instead let me go, having been commanded / to offer many prayers to Hera the Queen, / that his undamaged ship should deliver up / Kharaxos to us

here, finding us safe and serene. And as for / the rest of it, to higher spirits leave it / now, for calm seas often follow after the squalling of a storm..."

Sapphic fragment

Now, it must be remembered that Greek lyric poetry, the genre in which Sappho wrote, was highly personal and often autobiographical. It was a significant departure from the epic poetry of the previous centuries. Much like the later shift from the medieval art style to the Renaissance style, poetry went from epics, which were only concerned with the doings of gods and heroes, to lyrical poetry, which were interested in the individual. Sappho doesn't explicitly spell out that her brother was a pirate with a taste for Egyptian prostitutes; she tells us that he was a seafaring man of trade. The scurrilous details (true or not) come from Ovid.

In 604 BCE, Sappho and her family were exiled to the island of Sicily for non-specific political reasons. Sappho's parents were aristocrats with some political clout, and it is speculated that they may have made enemies with the wrong people. They settled in the city of Syracuse. There's no real record of what happened in Syracuse, but the city was later so proud of being the temporary home of Sappho that they later erected a statue of her and minted coins with her face on them.

While Sappho's remaining poetry isn't explicitly political, that Sappho may have written about politics isn't out of the question because so much of Sappho's poetry is lost. In her later life Sappho was a well-respected political figure; when she started talking politics isn't known, but it isn't out of the question that it was pre-exile. It's difficult to say because Sappho was somewhere between six and sixteen at the time of her family's exile.

Sappho's family returned to Lesbos some time in the 590s, and it was then when Sappho married Cercylas of Andros and had one daughter, Cleis, named after Sappho's mother.

Now, Sappho is synonymous with female homosexuality. The term "lesbian" takes its name from Sappho's home island of Lesbos, and the world "sapphic," a word used to describe female homosexuals of all stripes, takes its name from Sappho herself. While many historians and writers have tried to dismiss Sappho's more homoerotic poetry as "just gals being pals," only people reading Sappho in a state of willful ignorance would agree. In her poem "Gongyla," Sappho writes:

"Gongyla, thou golden / Maid of Colophon / Like the breath of morning / Or a breeze from the sea, / Fresh thy beauty smote me, / Virile of the north. / Startled by thy vision, / Transports half divine / Flooded hearts and bosom, / Shook me with desire."

The location of Lesbos (also called Lesvos.) Note the
proximity to Anatolia.

In Mnasidica, Sappho writes:

"Dica, Mnasidica, thou art shapely / With the flowing curves of Aphrodite; / ...All thy rays of loveliness concentered / Sun me till I swoon with swift desire."

And then, of course, the iconic and completely heterosexual:

"Sweet mother I cannot weave / Slender Aphrodite has overcome me with longing for a girl." 

While the above more than demonstrates Sappho's love for women, her sexuality is not definite. While she has become the poster girl for lesbianism, it is just as likely that Sappho was what we now classify as bi or pansexual. There are many men mentioned in the long list of Sappho's lovers, and she did have a daughter. And, don't forget, there was her husband, Cercylas of Andros.

However, "Cercylas of Andros" may be some ancient writer's idea of a joke, as the name of Sappho's husband roughly translates to "Prick of the Isle of Man." It is possible that Cercylas was fictional, an addition from later writers to sanitize Sappho, or, as was popular with later Greek writers, to make fun of her. It is certain that Cleis existed, as Sappho wrote of her:

"Sleep, darling/I have a small/daughter called / Cleis, who is

 like a golden / flower / I wouldn't take all Croesus' / kingdom with love / thrown in, for her"

Whether Cleis was Sappho's biological daughter, adopted daughter, or a particularly adored niece, it is evident from this fragment that Sappho adored her. This view of Sappho as a mother figure is unsurprising, given the large circle of women Sappho befriended and purportedly mentored.

Sappho had a lot of friends, that much is certain. However, her relationship with them is just as murky and uncertain as the woman herself. Were they friends? Were they students? The true answer is lost to history. Tradition holds that Sappho ran a thiasos, a sort of finishing school for young ladies. Modern theories posit that she was more the hostess of an Ancient Greek salon, or a hetairia.

Aphrodite. Of her, Sappho wrote:
"Aphrodite of the foam/Who hast
given all good gifts/And made Sappho
at thy will/Love so greatly and so much"

The idea that Sappho held a thaisos comes from the multiple young women she wrote poetry to as her students. Legend holds that her thiasos started out as a type of finishing school, where nobles would send their young daughters to be taught the womanly accomplishments they would need for marriage. However, over time Sappho's school evolved into a cult of Aphrodite and Eros, with Sappho as high priestess.

This theory is supported by the large volume of remaining poetry devoted to Aphrodite. And while there is no definitive proof of Sappho entering the priestesshood, she seems to have exercised an extreme level of devotion to the goddess of love and beauty. The only intact poem of Sappho's is her "Hymn to Aphrodite," and it ends with the provocative:

"All I long for; Lady, in all my battles / Fight as my comrade."

Now, while this sound like a completely normal thing for a religious person to say, it must be kept in mind that the Ancient Greeks didn't have the same sort of relationship with their gods as believers in Abrahamic religions. The Greek gods were capricious and cruel. Catching their attention ended in disaster 99% of the time.³ Enlisting the help of the gods was done with great caution and great reverence, normally in a temple with the appropriate sacrifices and offerings. This tender, personal entreaty to Aphrodite suggests that Sappho believed that she had a personal relationship with the goddess, priestess or no.

While Sappho may have thought herself to have a connection to Aphrodite, the amount of poetry dedicated to the goddess may exist because Sappho's bread and butter were wedding songs. (As a lyric poet, Sappho's poems were meant to be sung.) Ancient Greek weddings went on for several days, and singing was a major part of the celebrations. Songs comparing the groom to the great heroes of Greek lore, and the bride to the goddess Aphrodite or the infamous Helen were as much a staple of ancient weddings as Mendelssohn's Wedding March or Pachelbel's Canon are of modern weddings. In fragment 27, Sappho wrote:

"Raise high the roof beams, workers! / Hymenaeus! / Like Ares, here comes the bridegroom! / Hymenaeus! / Taller than the tallest men! / Hymenaeus!

In a different song, she wrote:

"Bride, of maidens all the fairest image / Mitylene treasures of the Goddess, / Rosy-ankled Graces / are thy playmates;"

Bust of the Poetess

It is possible that Aphrodite was just another love and beauty-centric subject for Sappho to write about and that Sappho held the goddess in no regard at all. It doesn't seem likely, but it's also possible that Sappho had purple hair and seven toes. With Sappho, most things are possible.

The idea that Sappho ran a hetairia comes from historians in the 20th and 21st centuries. Instead of running a school, it is believed that Sappho hosted a salon, exchanging artistic ideas with a diverse group of female poets and musicians. Even in this scenario, historical tradition portrays Sappho as being older than the rest of her gal pals and being in a mentoring position. While Sappho almost certainly did some instruction to the women performing her work, like any modern conductor would, there is no definitive proof that Sappho served as a teacher at all. In fact, Sappho's poetry suggests that she was more the member of an informal circle of friends. In a prelude, Sappho wrote:

"Deftly on my little / Seven-stringed Barbitos, / Now to please my girl friends / Songs I set to music"

In fragment eleven, she says:

"I will sing this skillfully to please my friends."

These lines make it clear that pleasing her friends, and having her friends' approval was important to Sappho, more important than the approval of a student generally is to a teacher. Furthermore, Sappho herself mentions her friends, writing in her poem "Damophyla":

"Sapphics thou has written, / Verses in my meter, / With a skill surpassing / In the melic art."

Sappho was clearly not the only poet in her social circle. Where then did this theory of Sappho being a school mistress or intellectual mentor come from? For hundreds of years, it has been an almost indisputable fact. This theory most likely comes from a misunderstanding of female friendships and Sappho's sexuality.

Since history has, until recently, been looked at from an exclusively masculine point of view (stay with me, gentlemen), historical women have been relegated to rigid roles, no matter the fact that women, just like men, are complex and cannot fit into a single defined category. It is easy to put Sappho in a teacher/mother category because of her poetry about her daughter. Her work, in certain lights--especially her work dedicated to her friends--might come off as instructional. However, looked at in a different light, her poems read more like a woman giving her best friend advice. For example, in fragment 75 she says:

"Oh Dica, set garlands upon your beautiful hair, / weaving plant strands with your delicate hands; for / those who wear attractive blossoms will surely / rank first, even among the Goddesses, who frown / upon those without garlands."

While more poetic, this has the same cant as a woman giving her friend fashion advice. Sappho goes beyond fashion advice, however. In fragment 66, she says:

"I believe the woman that has your wisdom will / never see the sunlight." 

This heartbreaking commiseration over the abominable treatment of women in Ancient Greece isn't the end of it. In Fragment 39, Sappho says:

 "But to you, Atthis, thinking of me is hateful, as you / flee to Andromeda"

This fragment has often been touted as definitive evidence that Sappho ran a school. Her student, Atthis, defected to a rival school run by Andromeda. However, if you scream this poem angrily, it becomes clear that it could also be interpreted as Sappho lashing out angrily at a friend who has betrayed her.

Then there's Fragment 33, which says:

"Foolish woman! Be not proud for a ring."

Here's Sappho reproaching a woman for vanity, poor money management, general bitchiness. Without more of the poem it's difficult to say. It is important to notice the subject is referred to as a woman instead of a girl.

Some of Sappho's poetry comes across as downright gossipy. Fragment 73 says:

"More pleasing is Mnasidika than tender Gyrinno"

And fragment 74:

"I never found someone more disdainful than you, O Anna." 

Sappho was clearly excellent at throwing shade.

"Pompe Dressing for a Dionysian
Festival" shows the typical Greek
fancy dress (or undress) for women.
Note the garlands.

Looking no farther than her poetry, it is clear that Sappho had a much more intimate relationship with her friends than that of a typical teacher. Sappho felt comfortable advising her friends. She clearly viewed them as equals and had no problem calling them out on their bullshit.

Sappho was often likened to Socrates, a noted pederast. Because of Sappho's equation with Socrates, and because historically society has had difficulty wrapping its collective heads around women and copulation, her sexuality was understood not from a female perspective but from a masculine perspective, and Ancient Greek male sexual norms were ascribed to her for centuries. It is only in recent years that Sappho's sexuality has been looked at from a female perspective.

The assumption of female homosexuality being exactly like male homosexuality brings in the interesting question of pederasty. Among Ancient Greek men, homosexuality was normalized within a pederastic context. An older nobleman found a hot piece of ass he wanted to "mentor," and the pair struck up a relationship. It was assumed that the same would apply to women. However, in no context does Sappho demonstrate a romantic and sexual love for a younger person. In fact, she makes her feelings on the matter quite explicit in fragment 72, saying:

"For if you love me, choose another, younger / spouse, for I will not suffer to live with you, as an / old woman with a young man."

Though she is speaking to a man (remember, bi- or pansexual) these lines make Sappho's preferences clear. And while there are poems where Sappho describes her love for a "maiden", there were several different Greek words for love, and this should not be taken as sexual love.

Furthermore, when Sappho does describe a "maiden" in a sexual way, it's a maiden with another maiden, not with Sappho herself. In her poem "Telesippa," Sappho writes:

"Sleep thou in the bosom / of thy tender girl friend,/ Telesippa, gentle / Maiden from Miletus"

The poem goes on to become more sexually explicit, saying:

"Warm from her desireful / Heart the flush of passion / On your cheek unconscious, / With her sighs shall deepen. / All the long sweet night-time, / Sleepless while you slumber, / She shall lie and quiver / With her love's mad longing."

Telesippa is clearly engaging in an affair but with a person of her own age. Sappho doesn't project herself as Telesippa's lover, nor does she act the part of the voyeur. In fact, the poem could almost be seen as Sappho giving Telesippa a pep talk, assuring her of great things to come.

Whatever the dynamic of Sappho's friend group, Sappho garnered fame throughout the ancient world and not for her "school." She was referred to as "the poetess," an allusion to Homer, who was frequently called "the poet." This epitaph demonstrates that, in her own time, Sappho was though to be on par with Homer, who continues to remain the most influential male poet of antiquity.

Her fame was well deserved. Sappho was the vanguard of a new type of poetry, lyric poetry. Personal, introspective, and meant to be sung, lyric poetry was a big departure from epic poetry, which had been the zeitgeist for decades previously. In modern terms, Sappho was more of a singer-songwriter than a poet.

Much of Sappho's poetry was set in what we now call "Sapphic meter," which consists of four lines--three long, the last short. The combination of stressed and unstressed syllables⁴ gives Sappho's poetry a distinct character that has been copied over and over again since she conceived it.

Woman playing the pectis

In addition to revolutionizing poetry, Sappho also made her mark on music. Sappho was a talented musician and vocalist herself and was noted for performing and leading performances of her own work. Based on her success, it is not unreasonable to assume that she must have been a good conductor as well. She was credited by her contemporaries with the invention of the pectis, a triangular harp, the plectrum, a type of proto-guitar pick, and the Mixolydian mode, a proto-scale that would survive into medieval music and make a comeback in modern popular music⁵.

There are two theories put out about the end of Sappho's life--the plausible and the dramatique. The plausible theory is that she died of old age in the 550s. The more theatrical story, put about by our old buddy Ovid⁶, is that, distraught over her unrequited love for a man named Phaon. This incident is referred to as the "Lucadian Leap," and appears multiple times in Greek mythology.

The connection of Sappho with the Lucadian Leap may have been an attempt at humor. It could be that this story of Sappho, a known homosexual, throwing herself from a cliff for love of a man could have been an attempt to satirize romantic love. Or an attempt to make fun of Sappho and her overblown love of love. Or, it's possible that when talking about the Lucadian leap, later writers weren't even talking about the Poetess Sappho of Lesbos, but instead another Sappho who was a courtesan working on Lesbos⁷.

Sappho was well respected during her lifetime. As mentioned, she was placed on the same level as Homer. Several of her turns of phrase entered Ancient Greek as common expressions. Phrases like "love, that sweet loosener of limbs," "I am of two minds," and "more golden than gold" entered the vernacular.

The philosophers Plato and Solon were big fans of hers. Solon, who wasn't known for his displays of emotions, reportedly:

"...heard his nephew sing a song of Sappho's over wine, and since he liked the song so much, he asked the boy to teach it to him. When someone asked him why, he said: so that I may learn it, then die."

Plato referred to her as "the tenth muse." Even Ovid gave her credit, saying, "What did Sappho of Lesbos teach girls but to love?"

The tale of the Lucadian Leap may have originated
from this myth about Aphrodite.

While Sappho's work was largely passed around orally, her complete works were also gathered into a nine-volume book by the scholars at the Library of Alexandria in the 200s. The books were most likely organized by meter, and each contained somewhere around 1,300 lines of poetry. Unfortunately, these books no longer exist in their original form.

A lot of the myths swirling around Sappho come from stories put around by New Comedy writers after her death. Her sexual habits were exaggerated and mocked. She was dismissed as a licentious deviant. This led to her work being banned by Roman censors and burned by Pope Gregory VII.

Much of Sappho's work is lost, not just because of censors and the tragic loss of the Library of Alexandria, but because Aeolic, the dialect of Greek Sappho wrote in, is incredibly difficult to translate. Even a few centuries after her death Sappho was a hard read, so her works weren't constantly transcribed like the works of other writers. However, archaeologists are still digging up new Sapphic fragments. Her poetry has been found in the wrappings of Egyptian mummies, and occasionally turns up in the collections of private individuals. With any luck, new Sappho poems will keep turning up, and our knowledge of this pioneering poetess will continue to grow.

In fragment 30, she predicted:

"I believe men will remember us in the future."

She certainly wasn't wrong.

Sappho, by John William Godward

¹Or Scamander, Simon, Eunomius, Eumenus, Eerigyus, Erigyius, Ecrytus, Semus, Camon, or Etarchus. Sources disagree, but Scamandronymus is the most common.
²Rhodopis is also sometimes known as Doricha.
³Artistic license has been taken with the statistic, but, despite not being based in actual fact, 99% probably isn't too far off.
⁴For a much better, and painfully exact description of what Sapphic Meter is, click the hyperlink.
⁵For more information about modes, go here for a comprehensive explanation.
⁶This theory may have also originated from the Greek dramatist Menander, or the Roman writer Lucian.
⁷However, the existence of other Sappho is also disputed. She is often used to explain later stories of Sappho the Poetess being a prostitute. The tenuous existence of other Sappho is supported by the shaky claim that other Sappho was born in Eresus, instead of Mytileneans, where the Poetess was from. Other Sappho could have been a real person, but she may also have been a later invention meant to polish up the image of Sappho the Poetess, and absorb the malevolent stories put out about her.

This article was edited by Mara Kellogg.

Sources
Sappho: the Complete Works by Delphi Classics
Early Greek Poet's Lives: Shaping the Tradition by Maarit Kivilo (Chapter seven)
"Sappho, Schoolmistress" by Parker N. Holt
"Ancient Greek Wedding Songs: the Tradition of Praise" by Rebecca H. Hague

"Sappho's Company of Friends" by Anne L. Klinck

"Sappho's Prayer to Aphrodite" by A. Cameron

Sappho-Poets.org
Sappho-Poetry Foundation
Sappho-Britannica
Sappho-Ancient History Encyclopedia
Sappho-Ancient Literature

Perfect Balance is a Little Creepy

Classical Greek and Roman sculpture is known for its beauty and true to life detail. These sculptures were inspiration for the masters of the renaissance, and for an entire style of art and architecture in the 1700s. However, Greek sculpture wasn't always Venus de Milo and Laocoon and his Sons, early Greek sculpture and art was vastly different, and a little...unsettling.

A prime example of the Archaic Smile

The archaic period of ancient Greece is the time previous to the fourth century BCE. This was the period of time in which Greece was still figuring out how to Greece. They were working out the kinks of democracy, experimenting with black figure pottery, and hosting their first Olympics. The archaic period is when a lot of the things that characterize our modern idea of Ancient Greece sprung into being.

It was from here that the archaic smile sprung. The archaic smile is a tiny smirk seen on most statues from the period. It's the sort of smile that someone might give as a joke now, preferably with a double or triple chin, but it  wasn't a joke in Ancient Greece.

There are several theories surrounding the reason for this creepy little smile. The most pervasive are:

• This small smile was used to indicate that the subject was in good health, and was happy.
• Carving a full smile was simply too difficult. (Which, honestly, is fair.)
• Greek art of the time was about idealizing and showing perfect bodies. This smile was simply the ideal and perfect smile. The Greeks wanted their sculpted bodies to be in perfect balance and harmony, this smile brought balance to the face.

Given that we cannot ask any Archaic Greek artists about the meaning behind their art, it is difficult to say which of these theories are correct. However, no matter the meaning behind, the archaic smile distinguishes any piece of artwork from the era, making Archaic Era art instantly recognizable.

Sources
"The Archaic Smile: A Commentary on the Arts in Times of Crisis" by Francis Henry Taylor
Archaic Smile-Britannica
Archaic Smile in Ancient Greek Sculpture: Definition and Concept
Greek Archaic Period

The Indus Valley Civilization-The Secrets of Two Cities

Called 'The Priest King' this iconic
Harappan statue was found in
Mohenjo Daro

Existing several hundred years after the Varna Culture, and home of one of the worlds first major urban center, the Indus River Valley Civilization, or Harappa Civilization, was almost forgotten to history until the early 20th century. Contemporaries with Egypt and Sumer, the Harappa civilization has some of the earliest and finest examples of urban planning, writing, and a standardized system of weights and measures. Unlike their neighbors, they didn't pursue conquest, or build large monuments. This, along with the fact that scholars have yet to decipher the Harappa system of writing means that unfortunately very little is known about this great civilization.

Harappa was rediscovered (by a white person) in 1826 CE by British Army deserter, James Lewis. Lewis was wandering the Punjab region of the then British India in search of ancient artifacts, and, presumably, in avoidance or people who would take him back to the army. At the time Lewis, and the archaeologists who later followed him, assumed that the city dated to around the era of Alexander the Great. However, later discoveries of artistic seals identical to ones found in Sumer would prove that the Harappa civilization is much, much older.

Beginning somewhere around 2500 BCE, and ending about a millennium later, the mysterious Harappa Civilization left little behind except their enigmatic cities. Because the Harappan script has yet to be deciphered, information on the Harappans has to be gleaned from the remains of their cities.

Ruins at Harappa

There are two major sites associated with the Harappa civilization--Mohenjo Daro in Sindh Pakistan, and Harappa itself, in Sahiwal. These cities are laid out in similar fashions, and artifacts found have confirmed that these two cities were most likely part of the same civilization, if not quite the same country. It is widely speculated that, much like in Greece, Harappa and Mohenjo Daro were each sovereign city states participating in a wider culture. There is clear evidence of communication between the two, and it seems likely that they shared common laws and customs. Many archaeologists speculate that, of the two, Mohenjo Daro was the 'capital city', but this is, as of now, conjecture.

Harappan cities are laid out on a grid system, with streets aligning with the cardinal directions (north, east, south, west.) These streets were paved, and there were separate residential and commercial streets. In addition to planned streets, there was also a general sewer system, which was connected with every home.  In general, most houses had latrines and a bathing facility. Additionally, houses were located nearly public wells and fountains so that citizens had access to fresh water.

An interesting feature of Harappan cities is the uniformity of their building materials. Buildings were made of mud bricks covered in plaster. Brick size seems to have been standardized across the Harappan civilization, as bricks in Mohenjo Daro are the same size as the bricks in Harappa, and all bricks in the city are the same size.  Additionally, the durability of these bricks have led to them being constantly reused in new building projects. At the time of Harappa's rediscovery most of the bricks had been stripped away from the city to build the Lahore Railroad. It is a testement to the Harappans' skill that over 100 miles (161 kilometers) of railroad was paved using those bricks.

The 'Great Bath' in Mohenjo Daro. Though little is known
about Harappan religion, it is speculated that bathing was
an important religious ritual.

Based on archaeological findings, the Harappa Civilization seems to have been a somewhat egalitarian society. Residences, by and large, contain the same levels of luxary, and there is no indication of any sort of monarchy. It is speculated that the Harappans were governed by elected rulers.

The disappearance of the Harappa Civilization as traditionally been attributed to an invasion from Aryan peoples. (No, not those aryans). For many years it was believed that the Aryans had wiped out the Harappa Civilization when they conquered India. However, recent discoveries have called this theory into question. The lack of evidence of mass slaughter, and the genetic continuity between remains from Harappans and the modern people of Punjab and Sindh suggest that the Aryans may have arrived after the Harrapans had left. It is now hypothesized that shifting climate and overcrowding caused the Harrapans to leave their cities, and disperse to other settlements in the region, abandoning Harappa and Mohenjo Daro. This theory is hardly satisfactory, and undoubtedly continuing research will see this theory modified within the next decade.

Sources
Indus Valley Civilization
Indus River Valley Civilizations
Indus Civilization
Early Civilization in the Indus Valley
The Ancient Indus Civilization
Harappa: An Overview of Harappan Architecture and Town Planning
Harappa
The Harappan Civilization
The Lost City of Mohenjo Daro
Mohenjo Daro
Mohenjo Daro and Harappa

The Varna Gold

At the height of communism, proof of a pre-historic class stratified society was found behind the Iron Curtain. An ancient cemetery was found in the Bulgarian city of Varna when digging trenches for the electrical foundation of a new cannery. Much like the discovery of Kennewick Man in 1996, the discovery of what would come to be known as the Varna Chalcolithic Necropolis would completely reshape our understanding of prehistoric society. Unlike the discovery of Kennewick Man, archaeologists found something shinier, more telling, and worth far more money than bones--gold. 138 pounds (63 kg) of gold to be exact.

Gold animal ornament found at Varna. This would most
likely be sewn onto clothing.

In October of 1972 Raycho Marinov found a dirty bracelet in the bucket of his excavator. He was digging in West Varna, where it wasn't too uncommon to find historical artifacts. Farmers frequently dug up copper coins in their fields, so Raycho didn't think too much of it. He gathered up the bracelet, as well as a few other pieces of jewelry he found lying in the area, and put them in a shoebox with his boots. He forgot about the box for a couple of weeks before giving the gold to his old teacher, and curator of the local history museum, Dimitar Zlatarski. Zlatarski, recognizing the value of the pieces, called in experts from the Varna Archaeological Museum.

Upon examination, it turned out that what Marinov had found was far more valuable than the copper coins found in nearby fields. The jewelry dated back to the Copper Age, and Marinov's find was the biggest find of Copper Age artifacts at the time.

A full fledged excavation began almost immediately. Though it had been months since Marinov found the original pieces of jewelry, the dig site remained mostly intact. Archaeologists descended on the site in droves, and a near constant dig was in progress from 1972 to 1991.

This clay head, adorned with gold, was found in one
of the 'ceremonial graves'. These clay figurines were
most likely buried for religious purposes.

What archaeologists found in Varna was a vast graveyard belonging to the long vanished Varna Culture, a Copper Age society living in Eastern Europe long before the invasion of Indo-Europeans. Hundreds of graves littered the landscape, buried under years of debris.

Much like many other societies, the people of the Varna Culture buried their dead with funerey goods--presumably to help the deceased in the afterlife. These grave goods gave insight into the dress and customs of the Varna Culture. The quality of (or lack thereof) of the goods proved that the Varna Culture had a system of social classes, making them one of the first cultures in the world to do so.

The evidence of some sort of class structure became evident when archaeologists opened what is now called Grave 43. It contained the bones of a man positively dripping in gold. The man wore bracelets, necklaces, rings, and carried a scepter. Gold disks, presumably once sewn to his long disintegrated clothing, surrounded him, as well as a gold sheathe for his penis. Though the archaeologists had found that some graves were nicer than others, they hadn't found a grave with such riches.

The fact that the skeleton was a male was particularly interesting to the archaeologists, because it challenged the contemporary theory that prehistoric Europe was a matriarchal society, and didn't become a patriarchal society until the invasion of the Indo-Europeans. Grave 43 was the first instance of a man who had been buried with a large amount of precious grave goods. Though some archaeologists suggest that this man could have lived during a period of transition, Grave 43 still leaves more questions than it answers.

The contents of Grave 43

Actual humans weren't the only ones to be buried with tons of gold. Several graves full of gold and clay heads were also excavated. It is speculated that these are 'ceremonial graves', and that the gold jewelry is an offering for the deities represented by the clay heads.

Unfortunately, about 30% of the dig site remains unexplored. Excavation stopped in 1991 due to a lack of funds, and archaeologists have been unable to raise the money to begin again. Much of the discovered gold resides at the Varna Archaeology Museum, and the gold frequently tours museums across Europe.

The find at Varna represents a major piece of the puzzle that is pre-historic European society. Though these discoveries raise many more questions than they answer, the provide valuable insight into the wealth of the society, the size of the Varna Culture, and into their religious beliefs and practices.

Sources
Varna Man and the Wealthiest Grave of the 5th Millennium BC
The Oldest Gold Treasure in the World
Mystery of the Varna Gold

Damn, Girl-Arsinoe II, Three Times a Queen

To start off, Arsinoe is pronounced ar-SIN-o-ay. The only reason I bring this up, is because I recently discovered that I've been pronouncing it wrong for years. What can I say? I read way too many books, and don't talk to nearly enough people.

Bust of Arsinoe made in Alexandria.
Though she was often portrayed in
the Egyptian style, this sculture
has a distinctive Hellenic influence.

Born 316 BCE, Arsinoe, later known as Arsinoe Philadelphus, was wife to three kings. She has gone down in history as a schemer. She's been accused of vile crimes, such as propositioning her husband's son, ordering the banishment of her husband's other wives, and ordering the execution of men who threatened her son's places in the line of succession. The truth is much more tame, and reveals not a black-hearted schemer, but a talented and ambitious woman who wanted to see her sons on the throne of Egypt.

 Arsinoe was the daughter of Ptolemy I Soter and his second wife, Berenice I. Not much is known about her early life, as she doesn't make much of an appearance in historical record until 299-- the year of her marriage to the 60 year old Lysimachus, king of Thrace, Anatolia, and Macedonia.

Lysimachus, like Arsinoe's father Ptolemy, was one of the heirs to the vast empire of Alexander the Great. Unlike Ptolemy, Lysimachus was having a little trouble keeping his kingdom under control. It was hoped that his marriage to Arsinoe would not only establish good relations between the two kingdoms, but help bring stability to Lysimachus' lands.

Lysimachus must have liked the 17 year old Arsinoe, because they had three children in rapid succession, Ptolemy in 297, Lysimachus Jr.¹ in 294, and Philip in 293. He renamed the city of Ephesus  after her, and gave her at least three cities from around his empire. Though Lysimachus had other wives (polygamy was IN for Hellenic monarchs), Arsinoe was a clear favorite, especially after her full-brother (meaning same mother, same father. Keep this in mind, it'll be important later) Ptolemy II ascended the throne of Egypt.

Lysimachus, Arsinoe's first
husband.

For 17 years Arsinoe had a relatively quiet life. She enjoyed her time as the second most prominent person at court (after her husband), built religious buildings, and took care of the cities under her command. Unfortunately, as the 280 BCE's came on, she began to clash with Agathocles, Lysimachus' eldest son and heir apparent.

Now, it is important to note that the idea of primogeniture, and the eldest son of the first wife inheriting the father's title and position hadn't come around yet. During this time, King's chose their heir based off ability to rule, and while Agathocles, being Lysimachus' only adult son, was most likely going to inherit the throne and kingdom, it wasn't a sure thing, especially since Arsinoe's sons were nearing majority.

Tradition has it that around 283 Arsinoe propositioned Agathocles, who was only a few years older than her. Agathocles turned her down, and, incensed, Arsinoe convinced Lysimachus to execute his eldest son. This is very likely untrue. Agathocles was a full grown man, and could have expected to share in the duties (and perks) of kingship, but Lysimachus was stubbornly clinging on to his throne. Discontented, Agathocles had begun to plot against his father, and Lysimachus ordered his son's execution.

Enter Lysandra, Arsinoe's half sister, Agathocles' widow, and political schemer out for revenge. She had fled to Babylon with her brother Ptolemy Ceraunus, and was pouring ideas into the ear of King Seleucus, one of Lysimachus' main rivals.

Seleucus was king of what is modern Syria and Iran, and he wanted into Anatolia. Lysandra and Ptolemy C. convinced him to invade in Agathocles' name, and claim the country for himself. Seleucus happily complied, and with Ptolemy C. in the lead, invaded Lysimachus' European holdings. Lysimachus died in the chaos, and Ptolemy C. personally assassinated Seleucus, taking Lysimachus' kingdom for himself.

Ruins at the city of Ephesus. The city was renamed Arsinoea

by Lysimachus, but the name was changed back to Ephesus

after his death.

Arsinoe had fled with her sons to the city of Cassandrea. Located in modern Greece, the city had strong walls which Arsinoe kept manned by soldiers loyal to her. She was safely ensconced when Ptolemy C's emissaries came courting on his behalf.

Ptolemy Ceraunus was the son of Ptolemy I, and Arsinoe's half brother. He'd been passed over as king of Egypt in favor of his brother, and had fled abroad to make trouble. He'd been living in Lysimachus' court since 285, and recognized Arsinoe's political power. As the wife of the former king, she exerted significant pull with the government, and she was well loved by the common people for her piety. Throw in her Egyptian contacts, and Arsinoe was an ideal bride. Though they'd been mortal enemies weeks before, Ptolemy C. was ready to propose.

It is difficult to say what Arsinoe was thinking when she accepted his proposal. Ptolemy C. was well known for being someone who could not be trusted, and he'd contributed significantly to the death of Arsinoe's late husband. Arsinoe took every precaution--she insisted on a very public marriage ceremony, she made Ptolemy C. adopt her sons as his heirs--but the union still unsettled most people. Arsinoe's son Ptolemy was so against the union that he left before the wedding ceremony, a move which saved his life. Shortly after their marriage, Ptolemy C. had Arsinoe's younger sons killed, and Arsinoe fled to Egypt.

Ptolemy II, also known as Ptolemy Philadelphus (from here out, Ptolemy P.) was king of Egypt, and Arsinoe's full brother. He was already married (to a woman named Arsinoe, incidentally) with several sons when his sister returned to the land of her birth. Ptolemy P. welcomed his sister with welcome arms. She was well known for her political savvy, and she was ready to put that to work in Egypt. Unfortunately, this put Arsinoe II at odds with Arsinoe I. This eventually led to Ptolemy P. banishing his wife, and marrying his sister, making her co-pharaoh.

Arsinoe II and Ptolemy P. on a coin.

A marriage between full siblings didn't sit super well with the ancient Greeks, though it didn't seem to bother the Egyptians too much. However, Ptolemy P. and Arsinoe quashed objections to their marriage by associating themselves with Zeus and Hera, Osiris and Isis, two other pairs of married siblings, and the monarchs of their respective spheres. This association with deity would lead to Arsinoe being worshiped as a goddess both during and after her life.

Arsinoe adopted Ptolemy P.'s sons by Arsinoe I, putting an end to her dreams of her remaining son taking a throne. However, Arsinoe was just as much the pharaoh as Ptolemy P. She inspected troops, led the state cult, and appeared on the coinage, sometimes alone. She was widely venerated, especially in the countryside by the common people. Unfortunately, she died just five years after arriving in Egypt.

We remember Arsinoe today because of her masterful political maneuvering. She wasn't noted for her charitable works like similar schemers, but rather for her swift rises to power. She became the favorite wife of two men who already had wives, and prompted the banishment of her enemies. It is impossible to say if Arsinoe did all this maliciously, but it is certain that she must have had a forceful personality. Though she drew significant criticism after her death, both for the disappearances of her enemies and marrying her brothers (though it is important to note that no children came of the union of Arsinoe and Ptolemy P.) she was an important, and valued politician of her time.


¹Not his actual historical designation.

Sources
Arsinoe II Philadelphus
Arsinoe II, Queen of Thrace and Egypt
Arsinoe II
A Portrait of Arsinoe Philadelphos  by Dorothy Burr Thompson 

Punt, the Mythical Land of Where?

Though there is archaeological evidence that people have been to Punt, there is no actual archaeological evidence of Punt itself. No structures, tombs, or definitively 'Puntite' artifacts have been found. Everything we know about the Land of Punt comes from the Ancient Egyptians who traded with them.

A Puntite chieftain and his wife.

Most of what we know about the land of Punt comes from the mortuary temple of the Egyptian pharaoh, Hatsheput. Hatsheput, who is noted for having led Egypt into an era of wealth and prosperity, launched the largest recorded expedition into Punt. She was so proud of this expedition that she had it recorded on the walls of the temple dedicated to her. The brightly colored carvings depict a lush land, with beehive shaped houses set on stilts. It depicts Egyptians bringing back live trees, as well as animal skins and gold. The roots of the depicted trees can been seen around her temple.

Punt was very important to the Egyptians economically, and the two countries were close trade partners. As opposed to the deserts of Egypt, Punt was lush and brimming with life. They provided Egypt with incense trees, wood, and animal skins, while the Egyptians brought them jewelry, metal, and tools.

While Punt was certainly a wealthy land, trade wasn't the only reason the Egyptians were so intrigued about it. For the Egyptians, Punt was the land of their gods. Hathor, the goddess Hatsheput claimed as a mother, lived there, as did Ra. Many of the symbolic objects used in Egyptian religious practices came from Punt, and the Ancient Egyptians viewed Punt as their ancestral homeland.

Egyptian soldiers on the expedition to Punt

The civilizations of Punt and Egypt flourished alongside each other for centuries, yet to this day the location of Punt has been 'lost'. While archaeologists have, and still are, plundering the sands of Egypt for answers about the past, archaeologists and scholars alike are still scratching their heads about Punt. As mentioned above, no structures or artifacts that are distinctively 'Puntite' in nature have been found, so no exact location can be pinned down, but thanks to Egyptian records, artwork, and writing, there are several working theories as to where Punt is.

The oldest (and least credible) theory is that Punt was located on the west coast of the Arabian Peninsula to the Northeast of Egypt. Put forward in 1850, this theory was based purely on the aromatic trees and gums that the Egyptians brought back from the land of Punt. Frankincense, one of the most recognizable trees brought from Punt, grows almost exclusively in the Southern Arabian Peninsula (modern Oman and Yemen), and around the Horn of Africa (modern Somalia, Djibouti, Eritrea, into Ethiopia).

Puntite house surrounded by trees.

However, further reexamination of the reliefs on Hatsheput's temple disproved this theory. The reliefs depicted elephants, rhinoceroses, and giraffes--none of which are indigenous to Arabia. They are, however, indigenous to the Horn of Africa.

Coincidentally (or not!), Frankincense and myrrh trees are also indigenous to the horn. Additionally, the methods of transportation described by the Egyptians make sense for traveling to the Horn of Africa. The reliefs on Hatsheput's temple depict the Egyptians sailing in boats. The fish depicted below the boats can be positively identified as species which still live in the Red Sea. The Egyptians most likely sailed down the Red Sea, hugging the coast until they reached Punt. Additionally, they could have sailed down the Nile, dissembled their ships, and walked over land to Punt, returning the way they came or via the Red Sea.

From the Horn of Africa there are two major contenders for the location of the Land of Punt--the state of Puntland in Somalia, and a region in East Sudan/North Ethiopia.

Egyptian soldiers loading the boat for the expedition to
Punt. Note the fish under the boat.

The largest evidence in favor of Somalia is the linguistic and cultural similarities between current Somali society and Ancient Egyptian society. Somali shares several words with the same language spoken by the Ancient Egyptians, and historically they Somalis called their region 'Bunn', which the Egyptians could easily have translated as 'Pwenet', which has been translated to Punt. In addition, traditional Somali dances are very similar to the dances depicted in Ancient Egyptian reliefs.

In the favor of Sudan/Ethiopia is descriptions from the Greek traders who made it there as well. Greek writing about expeditions to Punt include descriptions of what is most likely today's Lake Tana, as well as Lake Awsa and the Island of Dak. There are several other descriptions that match geographical features in Ethiopia and Sudan. Add in the fact that there are large regions of incense tree (frankincense and myrrh) producing lands in these regions, it seems just as likely that Punt could be in the region that is now East Sudan and North Ethiopia.

Unfortunately, despite strong evidence for many of these places, there is no definitive archaeological proof of any of them, and it seems likely that the same scholarly argument started in the 1800s will continue for a while more. Personally, I'm dying of curiosity, so if you're an archaeologist, please move finding Punt to the top of your 'to-do' list.

Sources
Punt
Somalia: the Ancient Lost Kingdom of Punt is Finally Found
Will We Ever Discover the Elusive Land of Punt?
Where is Punt?
Punt, Historical Region, Africa

The Facts are in the Feces

Hippocrates, widely considered to be the father of modern medicine, proposed some pretty crazy hypothesis. Four humors, wandering womb, many of his theories have since been discredited.¹ However, Hippocrates' documentation of parasites in the Ancient Greeks has recently been confirmed by archaeologists digging on the Greek island of Kea.

Hippocrates

According to Hippocrates, there were three different types of parasites that could be found in the human digestive system--Helmins strongyle, Ascaris, and Helmins plateia. He detailed the symptoms of each type of worm, and his proposed treatments in the Hippocrates Corups, a collection of his writings.

While the likelihood of the Ancient Greeks having parasites was never in doubt, historians and archaeologists were confused as to exactly what parasites Hippocrates was referring to. There was no archaeological evidence of parasites from Hellenic times, so it was generally assumed that Hippocrates' three worms were all different variants of pin worms.

However, recently excavated corpses on Kea have shown differently. Feces, an incredibly useful archaeological find, generally dissolves into the dirt within a few years of having been placed there. However, skeletons on Kea were found with flecks of feces on the pelvis, giving archaeologists a chance to analyze it.

The findings were insightful. Not only did they find pin worms, but roundworms were found in the feces as well. This conclusively proves that Hippocrates discovered the pin worm centuries before it came to be known by that name, and that he also had knowledge of other types of parasite.



¹Though many of Hippocrates' theories have been discredited, and some may sound ridiculous today, he was a remarkable man. Hippocrates basically invented modern medicine, and he made a series of great discoveries. This is pretty huge considering that he had very little prior knowledge to work with.

Sources
Ancient Poo is the First Ever Confirmation that Hippocrates Was Right About Parasites
Poop Proof: Ancient Greeks Suffered From Gut Parasites
History of Medicine: Ancient Poop Reveals Parasitic Worms as Described By Hippocrates 2500 Years Ago

Holy Harlots, Hammurabi!

One of my giant pet peeves as a thinking person is when people try to claim that people past upheld strict codes of moral virtue, and that today's world of casual sex and prominent sexuality would have shocked the ancients. This is, of course, complete nonsense. Sexuality has been a favorite topic of humankind since the world began, no matter how much governments try to suppress it.¹ One of the biggest examples of this is the Mesopotamian practice of sacred harlotry.

Figurine of the goddess
Ishtar, who later became the
goddess Inanna

There were two major sacred prostitution practices in ancient Mesopotamia²--The Great Marriage, an annual fertility right, and Sacred Prostitution, an act carried out by women to show their devotion to the love and fertility goddess Inanna.

The Great Marriage was an important part of Mesopotamian religion where the reigning king or high priest of a city would engage in ritual intercourse with the high priestess of Inanna. This was done as part of an acting out of the myth of the marriage of Inanna with Dumuzi--an agriculture god. Echoing the tale of Persephone and Hades, Inanna marries the god Dumuzi, and for a while they are happy. While they are happy, crops grow and the land is fertile. However, after a few months Dumuzi dies (in some myth versions Inanna kills him), and he descends to the underworld. During this time nothing grows, and the people are in danger of starvation. At the end of the myth, Inanna descends to the underworld to retrieve her husband, and they are remarried--beginning the cycle again.

This ceremony makes sense when put into the context of the volatile fertile crescent. Though a lush and plentiful land, Mesopotamian civilizations relied on the unpredictable and often violent floods of the Tigris and Euphrates rivers. Appeasing their large pantheon of uncaring gods was important to survival, and honoring Inanna and Dumuzi was a great way to do some appeasing.

Ruins of a Mesopotamian temple or Ziggurat 

What makes slightly less sense is the story of the 'Temple Harlots'. Herodotus claims, as well as some fragments from The Epic of Gilgamesh, that women, young and old, would at least once in their lives go to the temple of Inanna, and offer up their body to any passing man who felt inclined. The silver that the man gave the woman after sex would then be donated to the temple. By doing this, the women were inviting the goddess to be a part of their lives, and this practice was considered necessary to appease Inanna.

Now, it must be said that there is a lot of dispute among scholars about if women actually offered themselves as prostitutes for Ishtar/Inanna/Astarte. The main sources in favor of it--Herodotus and James George Frazer-- aren't considered to be the most credible, and several modern scholars have written extensively against the idea that Mesopotamian women engaged in ritual prostitution. Despite this, the idea of sacred prostitution in Mesopotamia is taught in many schools³, and is still held as a belief among many historians.

¹Victorian England and modern countries under Sharia law, I'm looking at you.

²Evidence points to these practices being carried out in Sumer, Assyria, and Babylon, so all three civilizations will be referred to by their umbrella term--Mesopotamia.

³This was taught to me and my classmates in a much more kid-friendly way when I was 12. We were taught that Mesopotamian women had to wait at the temple for a man to come around, and drop a silver coin in her lap. This indicated that he would marry her, and that she could leave the temple. This myth was forcefully dispelled by my college history professors.

Sources

Sacred Marriage and Sacred Prostitution in Ancient Mesopotamia

Temple/Sacred Prostitution in Mesopotamia Revisited

Sacred Sexuality-Mesopotamia Holy Harlot

Damn, Girl-Sammuramat and Semiramis-The Woman and the Legend

Ancient Assyria was brutal. Warmongering and conquest was an enormous part of the culture, and women had no place in war or political leadership¹. Queen Sammuramat, however, had a place in both.

Semiramis Hears of the Insurrection of Babylon
by Giovanni Francesco Barbieri

Unfortunately, there's not a lot of definitive, reliable information about Sammuramat. She lived before 1000 BCE, and it's difficult to retrieve written, official records from that era. However, it's a pretty good bet that Sammuramat was something special, because she's the basis for the legendary Semiramis, and legends don't usually spring out of nowhere.

But first the facts. We know that Sammuramat was the wife of king Shamshi-Adad V, and that after he died in battle she took the throne as regent for her son, Adad-Nirari III. She was involved in invasions of Armenia² and India, and she was a great builder. We also know that she held her throne for between 30-40 years--pretty impressive for a ruler of that time period.

And that would be about the end of the stone cold fact for Sammuramat, the rest is guesswork based off the myths of Queen Semiramis. There are enough similarities between Semiramis and Sammuramat to presume that Semiramis is based off of Sammuramat, Hellenization of her name aside.

According to the myths, Semiramis was the the daughter of Derceto, a Syrian fish goddess, and a handsome youth who served Derceto. Ashamed at having done the deed with a mortal, Derceto killed the youth, and abandoned Semiramis on the banks of a river to die. Luckily for Semiramis, the local avian community decided to keep her alive. Doves brought her food and milk, and covered her for warm. They nourished her until the keeper of the king's herds--Semmis-- found her and adopted her. All of this demi-goddess and dove nonsense later led to Semiramis being associated with Ishtar/Inanna/Astarte after her death.

Map of the Assyrian Empire

Semiramis possessed, or course, an unearthly beauty, and so when Onnes, the governor of Syria, saw her, he immediately asked for her hand in marriage. Semmis agreed, and the pair married. According to legend, they were quite in love, and had two sons together. Legend also claims that not only was Semiramis really attractive, she was also really smart. Smart enough that Onnes consulted her before doing pretty much anything. So when the king asked Onnes to go to war, it wasn't long before Onnes asked Semiramis to join him.
The Assyrian army had been unsuccessfully attacking the city of Bactra in modern day Afghanistan when Semiramis turned up. She had been wearing long robes that covered her skin and made it impossible to tell if she was male or female³. When she arrived on the battlefield, she saw Assyrian soldiers besieging the city from every angle except at the raised acropolis, which was  undefended. Choosing a group of soldiers skilled at climbing, Semiramis led the men, and captured the acropolis, bringing down the city.

Shamshi-Adad was, understandably, intrigued to see who had captured the city he'd been going after for forever. When Onnes introduced him to his lovely wife, Shamshi-Adad fell instantly in love. He ordered Onnes to let him have Semiramis. Though the king said that Onnes could marry his daughter as recompense, Onnes wasn't too keen on that, and he went and hanged himself. Semiramis' feelings are unknown.

Cuneiform on a rock near Van, Armenia. This writing
is sometimes attributed to Semiramis in myths

Sources disagree upon how exactly Semiramis came to the throne, but the most common story is that she convinced Shamshi-Adad to let her have power for five days. He agreed to do so, and in the biggest power move of the BCEs, Semiramis had him executed, and declared herself regent.

Next Semiramis started engaging in the traditional hobbies of kings--conquest, building, and sex. According to the legends, she was a master of all three. She lead a successful invasion of Armenia, kept stability in the restless Assyrian empire, and led an invasion of India that may or may not have gone well depending on who you ask. Semiramis for sure built the embankments at Babylon, but she's also credited with building the city of Babylon and the famous hanging gardens. (Spoiler alert, she didn't do either of those things) According to Armenian legends, she carved wisdom on the unbreakable stones near modern day Van.

And, of course, the most lurid myths about Semiramis are the myths about her insatiable sexual appetites. Wherever famous and powerful women go, myths about their voracious lust follow them. In Semiramis' case, the myths are that she never remarried in order to preserve her power, but instead took lovers from an elite regiment of guards in her army. After one night of passion, she had her lover executed to prevent endangering the political stability she worked so hard for.

Semiramis Inspecting the City of Babylon
by Degas

Sammuramat, while definitely a colorful character, could not possibly have done all the things that the mythical Semiramis did. Historical dating of the ruins of Babylon prove that it existed long before she did, and the writing in the caves above Van, while written in Cuneiform, is not written in the Assyrian language. What is true, however, is that myths and legends grow up around powerful and exceptional people. A woman holding power, and for that long, in ancient Assyria was completely unprecedented, it only follows that myths would spring up around her, if not only to justify the status quo. By making Sammuramat a demigoddess with superhuman skills the Assyrians guaranteed that she would be the exception, not the rule. By making Sammuramat the exception, it was ensured that it would be incredibly difficult for another woman to hold the throne.

¹Enheduanna, remember, was Sumerian. The Sumerians and Assyrians, though they share a homeland and are often lumped together under the term 'Mesopotamian', are different civilizations.
²The Armenians aren't too fond of her
³Some myths attribute Semiramis with the invention of the chador.

Sources
Semiramis
Sammu-ramat
Sammu-Ramat and Semiramis: The Inspiration and the Myth
The True Story of Semiramis, Legendary Queen of Babylon
Sammuramat

Damn, Girl-Enheduanna, High Priestess of Ur and the World's First Author Known by Name

Living more than 2000 years before the common era, Enheduanna was, without a doubt, one of the most important religious and political figures of ancient Mesopotamia. Not only was she one of the first women to serve as high priestess to the moon god Nanna, but she successfully integrated the Sumerian and Akkadian pantheons, uniting the Sumerians and Akkadians into one people under the rule of her father, Sargon the Great.

Alabaster disk depicting Enheduanna and three unknown
males. She is the second from the left, and the largest
figure, showing her importance. 

To really explain why Enheduanna is such a remarkable woman, I need to explain the political situation of her era. Enheduanna was born into ancient Mesopotamia--arguably one of the most bloody and turbulent civilizations to exist. Located in modern Iraq, the ancient state of Sumer was in the process of being unified (read as 'conquered') by an upstart, fatherless Akkadian named Sargon. Sargon was eventually successful, but he didn't just want to conquer unify all of Sumer. No, Sargon dreamed big, Sargon wanted the impossible; he wanted peace.

The Mesopotamians had a whole pantheon of violent and angry goods whom they relied on very much. Being located between the Tigris and Euphrates rivers might have given them lush farmland, but the rivers were wildly unpredictable, and violent floods could happen at any moment. To try and keep the rivers, as well as more bloodshed, at bay, the Sumerians were devout worshipers. Their lives depended on it.

The Akkadians worshiped a different set of gods. Sargon came to the conclusion that to unite his people, he should unite them under one religion. That's when he asked his daughter, Enheduanna, to step in.

Now, before I go further, I must note that Enheduanna may not have been Sargon's literal daughter. Sargon may have designated her his 'daughter' as a symbolic gesture to link his kingship with the gods. However, if Enheduanna was Sargon's literal, biological daughter, it would certainly explain the Sumerian tradition of appointing princesses as high priestesses.

Clay tablet of Enheduanna's poetry

Sargon appointed Enheduanna as high priestess to the moon and creator god Duanna. It is presumed that Enheduanna changed her name to Enheduanna to reflect her position. Enheduanna's job was to unite the Akkadian and Sumerian gods into one pantheon; a job Enheduanna set to with relish. To do this, she picked up her scribe, and proceeded to dictate several hundreds of hymns and religious texts.

Though Enheduanna was priestess to Duanna, she was much more interested in Inanna, goddess of fertility, love and beauty. She seemed to have considered Inanna her goddess, and most of her surviving works are devoted mainly to Inanna, not Nanna.

Enheduanna was also quite interested in the Akkadian goddess Ishtar. Ishtar was similar to Inanna--goddess of love, fertility, etc.--but she was also the goddess of war. In her hymns to Inanna, Enheduanna started to slowly combine the aspects of Inanna with the aspects of Ishtar--depicting Inanna on the battlefield, sword of judgement in her hand.

Enheduanna was briefly exiled from Ur during a coup d'etat orchestrated by political enemy Lugal-Ane. Lugal-Ane overthrew Enheduanna's father Sargon, and forced Enheduanna out of the city. Enheduanna had proclaimed Lugal-Ane unworthy and ungodly because of his treatment of the priestesses. It was in response to this exile that Enheduanna wrote her seminal work.

Inanna with a lion.

The Temple Hymn, Enheduanna's most famous work, was preserved in stone on pillars in her temple. It is a poem starting in the third person, then gradually moving to the first, praising Inanna, calling Inanna to rid Enheduanna of her enemies, telling the story of Enheduanna's exile from Ur, then telling the story of Enheduanna's triumphant return. In reading of the poem, Enheduanna seems to take on the place of Inanna as a goddess herself. Unsurprisingly, there is evidence saying that Enheduanna may have been worshiped as a deity after her death.

Despite having lived more than 4,000 years ago Enheduanna is well known because of the many copies of her works that exist today. Hundreds of clay tablets have been excavated that contains copies of her poetry. Additionally, in 1929 an alabaster disk containing Enheduanna's image was found. This disk portrays Enheduanna as the central character, and confirms that she held a great position of importance in Sumerian society.

In addition to the many great things she did politically, Enheduanna has quite a few literary firsts to her name. She is the first (known) author in the world. While there are certainly texts written before Enheduanna's hymns and poetry, all are written anonymously; Enheduanna was the first to claim credit for her work. In addition, Enheduanna is the first (known) author to have written in the first person.

Enheduanna was an exceptional woman for many reasons. She effected tremendous change in the politics, religion, and literature of her time, and those changes made history. Sumer wouldn't have been who it was without her contributions to their religion. Though she isn't well known, Enheduanna life's work is still taught in schools today.

Sources
Enheduana-Ancient History Encyclopedia
Enheduana-Dr. Roberta Binkley
Enheduana-New World Encyclopedia
Enheduanna, Daughter of King Sargon. Princess, Poet, Priestess. 2300 BC