History of Greek and Roman Egypt: Encyclopedia II - History of Greek and Roman Egypt - Roman Egypt

History of Greek and Roman Egypt - Roman Egypt

In 30 BC, following the death of Cleopatra, Egypt became part of the Roman Empire as the province Aegyptus, governed by a prefect selected by the Emperor from the Equestrian and not a governor from the Senatorial order, to prevent interference by the Roman Senate. The main Roman interest in Egypt was always the reliable delivery of grain to the city of Rome. To this end the Roman administration made no change to the Ptolemaic system of government, although Romans replaced Greeks in the highest offices. But Greeks continued to staff most of the administrative offices and Greek remained the language of government except at the highest levels. Unlike the Greeks, the Romans did not settle in Egypt in large numbers. Culture, education and civic life largely remained Greek throughout the Roman period. The Romans, like the Ptolemies, respected and protected Egyptian religion and customs, although the cult of the Roman state and of the Emperor was gradually introduced.

In his lifetime Strabo made extensive travels to among others Egypt and Ethiopia.

History of Greek and Roman Egypt - Roman rule in Egypt

The first prefect of Egypt, 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: 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.

From the reign of Nero onwards, Egypt 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 AD 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 Egypt, 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 Egypt'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 Egypt. 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 Roman Egypt was the introduction of Christianity in the 2nd century. 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.

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. In 272 Zenobia, queen of Palmyra, briefly conquered Egypt, 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 296 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.

History of Greek and Roman Egypt - Christian Egypt

Egyptian Christians believe that the Patriarchate of Alexandria was founded by Mark the Evangelist around AD 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 AD 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 the Great ended the persecution of Christians, and in 324 he made Christianity the religion of the Empire. Over the course of the 4th century, paganism gradually 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. They became the object of bitter hostility, and this may be seen as the beginning of anti-Semitism in the modern sense of the word.

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 mutation of the Ancient Egyptian language into Coptic, which became the liturgical language of Egyptian Christianity and remains so to this day.

History of Greek and Roman Egypt - 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 demise of the old Egyptian culture: with the disappearance of the pagan 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. The rule of the Church in alliance with the State grew more oppressive. But 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 the Trinity. The majority of the Christian world supported the orthodox view that God is three persons in one ( Father, Son and Holy Spirit), and that Jesus was therefore of the same nature as God. But Egypt was a stronghold of Monophysitism: the belief that God has only one nature, that of God the Father, and that Jesus (God the Son) and the Holy Spirit are of a different nature: they are from God but not of God. 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 orthodox position. 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.

Adapted from the Wikipedia article "Roman Egypt", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki