#19thcenturyce

The Roman Theatre of Orange

The Roman theatre of ancient Arausio (modern day Orange in southern France) is one of the best-preserved examples from antiquity. Built in the 1st century CE, it once had capacity for 9,000 spectators and is dominated by its massive stage wall with an ornate façade decorated with columns, doorways, and niches. The theatre was listed as a UNESCO World Heritage Site in 1981 CE.

Regional History

The Celtic site of Arausio, named after a spring deity, first attracted the interest of the Romans during the 2nd century BCE following a call from Massalia (modern Marseilles) for support against local tribes. A series of conflicts ensued which included battles with invading Danish tribes, the Cimbri, and Teutones. Eventually, the area of Provence was brought under Roman control and, between 44 and 27 BCE, Arausio was made available to veterans of the Legion II and given the status of a colony; its full official title being Colonia Iulia Firma Secundanorum Arausio. The city prospered due to its location on trade routes and fertile lands and was given the typical collection of Roman monumental architecture such as temples, a forum, a triumphal arch, Roman baths, and, of course, a theatre.

Upanishads

The Upanishads are the philosophical-religious texts of Hinduism (also known as Sanatan Dharma meaning “Eternal Order” or “Eternal Path”) which develop and explain the fundamental tenets of the religion. The name is translated as to “sit down closely” as one would to listen attentively to instruction by a teacher or other authority figure.

At the same time, Upanishad has also been interpreted to mean “secret teaching” or “revealing underlying truth”. The truths addressed are the concepts expressed in the religious texts known as the Vedas which orthodox Hindus consider the revealed knowledge of creation and the operation of the universe.

The word veda means “knowledge” and the four Vedas are thought to express the fundamental knowledge of human existence. These works are considered Shruti in Hinduism meaning “what is heard” as they are thought to have emanated from the vibrations of the universe and heard by the sages who composed them orally before they were written down between c. 1500 - c. 500 BCE. The Upanishads are considered the “end of the Vedas” (Vedanta) in that they expand upon, explain, and develop the Vedic concepts through narrative dialogues and, in so doing, encourage one to engage with said concepts on a personal, spiritual level.

There are between 180-200 Upanishads but the best known are the 13 which are embedded in the four Vedas known as:

Rig Veda

Sama Veda

Yajur Veda

Atharva Veda

The Rig Veda is the oldest and the Sama Veda and Yajur Veda draw from it directly while the Atharva Veda takes a different course. All four, however, maintain the same vision, and the Upanishads for each of these address the themes and concepts expressed. The 13 Upanishads are:

Brhadaranyaka Upanishad

Chandogya Upanishad

Taittiriya Upanishad

Aitareya Upanishad

Kausitaki Upanishad

Kena Upanishad

Katha Upanishad

Isha Upanishad

Svetasvatara Upanishad

Mundaka Upanishad

Prashna Upanishad

Maitri Upanishad

Mandukya Upanishad

Their origin and dating are considered unknown by some schools of thought but, generally, their composition is dated to between c. 800 - c. 500 BCE for the first six (Brhadaranyaka to Kena) with later dates for the last seven (Katha to Mandukya). Some are attributed to a given sage while others are anonymous. Many orthodox Hindus, however, regard the Upanishads, like the Vedas, as Shruti and believe they have always existed. In this view, the works were not so much composed as received and recorded.

The Upanishads deal with ritual observance and the individual's place in the universe and, in doing so, develop the fundamental concepts of the Supreme Over Soul (God) known as Brahman (who both created and is the universe) and that of the Atman, the individual's higher self, whose goal in life is union with Brahman. These works defined, and continue to define, the essential tenets of Hinduism but the earliest of them would also influence the development of Buddhism, Jainism, Sikhism, and, after their translation to European languages in the 19th century CE, philosophical thought around the world.

Early Development

There are two differing claims regarding the origin of Vedic thought. One claims that it was developed in the Indus Valley by the people of the Harappan Civilization (c. 7000-600 BCE). Their religious concepts were then exported to Central Asia and returned later (c. 3000 BCE) during the so-called Indo-Aryan Migration. The second school of thought, more commonly accepted, is that the religious concepts were developed in Central Asia by the people who referred to themselves as Aryans (meaning “noble” or “free” and having nothing to do with race) who then migrated to the Indus Valley, merged their beliefs and culture with the indigenous people, and developed the religion which would become Sanatan Dharma. The term 'Hinduism' is an exonym (a name given by others to a concept, practice, people, or place) from the Persians who referred to the peoples living across the Indus River as Sindus.

The second claim has wider scholarly support because proponents are able to cite similarities between the early religious beliefs of the Indo-Iranians (who settled in the region of modern-day Iran) and the Indo-Aryans who migrated to the Indus Valley. These two groups are thought to have initially been part of a larger nomadic group which then separated toward different destinations.

Whichever claim one supports, the religious concepts expressed by the Vedas were maintained by oral tradition until they were written down during the so-called Vedic Period of c. 1500 - c. 500 BCE in the Indo-Aryan language of Sanskrit. The central texts of the Vedas themselves, as noted, are understood to be the received messages of the Universe, but embedded in them are practical measures for living a life in harmony with the order the Universe revealed. The texts which deal with this aspect, which are also considered Shruti by orthodox Hindus, are:

Aranyakas – rituals and observances

Brahmanas – commentaries on the rituals

Samhitas – benedictions, mantras, prayers

Upanishads – philosophical dialogues in narrative form

Taken together, the Vedas present a unified vision of the Eternal Order revealed by the Universe and how one is supposed to live in it. This vision was developed through the school of thought known as Brahmanism which recognized the many gods of the Hindu pantheon as aspects of a single God – Brahman – who both caused and was the Universe. Brahmanism would eventually develop into what is known as Classical Hinduism, and the Upanishads are the written record of the development of Hindu philosophical thought.

Bible

The Bible takes its name from the Latin Biblia ('book' or 'books') which comes from the Greek Ta Biblia ('the books') traced to the Phoenician port city of Gebal, known as Byblos to the Greeks. Writing became associated with Byblos as an exporter of papyrus (used in writing) and the Greek name for papyrus was bublos.

Although the Bible is often considered a single, cohesive, work, it is actually an anthology of ancient writings by many different authors over many centuries, which were collected in a single book. The Bible contains works of poetry, religious-themed narratives, philosophical musings such as The Book of Ecclesiastes, epistles, and the apocalyptic masterpiece known as The Book of Revelation.

The common thread in all these collected works is the existence of an all-powerful deity who is the creator of the universe and has an interest in the personal lives and final fate of human beings. The books of the Christian Bible were arranged in the sequence one finds them in today to tell the story of the creation of the world by a supreme deity, the fall of man from paradise, and humanity's redemption by the Son of God but these books were not written in that sequence nor would the original authors of the Old Testament works have had that particular story in mind.

The Bible of Judaism (collected and authorized by c. 3rd century BCE) contains the Torah (the first five books of the Bible) and the Tanakh (the stories of the judges and prophets) and makes no mention of Jesus Christ. The God of the Bible in these works is the God of Judaism - a single all-powerful deity - and, prior to the appropriation of Hebrew scriptures by early Christianity, the stories which made up the Bible told the story of God's care for and intervention in the affairs of the Israelites of the Middle East.

Structure of the Bible

In Judaism, the scriptures are called the Tanakh and are recognized as comprising 24 books divided into three categories: The Pentateuch (or Teachings of the Five Books of Moses), The Prophets, and The Writings. Christianity, which appropriated the Tanakh and claimed it as their own early theological history, call it the Old Testament. Early Christian writers, years after the probable date of the death of Jesus, penned the gospels and The Book of Acts. Paul the Apostle wrote most of the epistles which make up the 27 books of the Christian New Testament and whose theology informs the gospels. The Book of Revelation, attributed to John of Patmos, is the last book of the Christian Bible.

It is difficult to accurately date the composition of the books which make up the Bible, but scholars generally agree that the Pentateuch dates to the 10th and 6th centuries BCE and that the Tanakh was fixed as scripture well before the 1st century CE. The books of the Christian New Testament were composed between 60-110 CE (the Gospels), 45-130 CE (the Epistles), and 68-100 (The Book of the Revelation of St. John). Many people of the ancient world, and even today, believe the Bible to have been written by God. It is held to be the bestselling book in history and has influenced religious thought worldwide for centuries.

Upanishads

The Upanishads are the philosophical-religious texts of Hinduism (also known as Sanatan Dharma meaning “Eternal Order” or “Eternal Path”) which develop and explain the fundamental tenets of the religion. The name is translated as to “sit down closely” as one would to listen attentively to instruction by a teacher or other authority figure.

At the same time, Upanishad has also been interpreted to mean “secret teaching” or “revealing underlying truth”. The truths addressed are the concepts expressed in the religious texts known as the Vedas which orthodox Hindus consider the revealed knowledge of creation and the operation of the universe.

The word veda means “knowledge” and the four Vedas are thought to express the fundamental knowledge of human existence. These works are considered Shruti in Hinduism meaning “what is heard” as they are thought to have emanated from the vibrations of the universe and heard by the sages who composed them orally before they were written down between c. 1500 - c. 500 BCE. The Upanishads are considered the “end of the Vedas” (Vedanta) in that they expand upon, explain, and develop the Vedic concepts through narrative dialogues and, in so doing, encourage one to engage with said concepts on a personal, spiritual level.

There are between 180-200 Upanishads but the best known are the 13 which are embedded in the four Vedas known as:

Rig Veda

Sama Veda

Yajur Veda

Atharva Veda

The Rig Veda is the oldest and the Sama Veda and Yajur Veda draw from it directly while the Atharva Veda takes a different course. All four, however, maintain the same vision, and the Upanishads for each of these address the themes and concepts expressed. The 13 Upanishads are:

Brhadaranyaka Upanishad

Chandogya Upanishad

Taittiriya Upanishad

Aitareya Upanishad

Kausitaki Upanishad

Kena Upanishad

Katha Upanishad

Isha Upanishad

Svetasvatara Upanishad

Mundaka Upanishad

Prashna Upanishad

Maitri Upanishad

Mandukya Upanishad

Their origin and dating are considered unknown by some schools of thought but, generally, their composition is dated to between c. 800 - c. 500 BCE for the first six (Brhadaranyaka to Kena) with later dates for the last seven (Katha to Mandukya). Some are attributed to a given sage while others are anonymous. Many orthodox Hindus, however, regard the Upanishads, like the Vedas, as Shruti and believe they have always existed. In this view, the works were not so much composed as received and recorded.

The Upanishads deal with ritual observance and the individual's place in the universe and, in doing so, develop the fundamental concepts of the Supreme Over Soul (God) known as Brahman (who both created and is the universe) and that of the Atman, the individual's higher self, whose goal in life is union with Brahman. These works defined, and continue to define, the essential tenets of Hinduism but the earliest of them would also influence the development of Buddhism, Jainism, Sikhism, and, after their translation to European languages in the 19th century CE, philosophical thought around the world.

Early Development

There are two differing claims regarding the origin of Vedic thought. One claims that it was developed in the Indus Valley by the people of the Harappan Civilization (c. 7000-600 BCE). Their religious concepts were then exported to Central Asia and returned later (c. 3000 BCE) during the so-called Indo-Aryan Migration. The second school of thought, more commonly accepted, is that the religious concepts were developed in Central Asia by the people who referred to themselves as Aryans (meaning “noble” or “free” and having nothing to do with race) who then migrated to the Indus Valley, merged their beliefs and culture with the indigenous people, and developed the religion which would become Sanatan Dharma. The term 'Hinduism' is an exonym (a name given by others to a concept, practice, people, or place) from the Persians who referred to the peoples living across the Indus River as Sindus.

The second claim has wider scholarly support because proponents are able to cite similarities between the early religious beliefs of the Indo-Iranians (who settled in the region of modern-day Iran) and the Indo-Aryans who migrated to the Indus Valley. These two groups are thought to have initially been part of a larger nomadic group which then separated toward different destinations.

Whichever claim one supports, the religious concepts expressed by the Vedas were maintained by oral tradition until they were written down during the so-called Vedic Period of c. 1500 - c. 500 BCE in the Indo-Aryan language of Sanskrit. The central texts of the Vedas themselves, as noted, are understood to be the received messages of the Universe, but embedded in them are practical measures for living a life in harmony with the order the Universe revealed. The texts which deal with this aspect, which are also considered Shruti by orthodox Hindus, are:

Aranyakas – rituals and observances

Brahmanas – commentaries on the rituals

Samhitas – benedictions, mantras, prayers

Upanishads – philosophical dialogues in narrative form

Taken together, the Vedas present a unified vision of the Eternal Order revealed by the Universe and how one is supposed to live in it. This vision was developed through the school of thought known as Brahmanism which recognized the many gods of the Hindu pantheon as aspects of a single God – Brahman – who both caused and was the Universe. Brahmanism would eventually develop into what is known as Classical Hinduism, and the Upanishads are the written record of the development of Hindu philosophical thought.

Vigiles

The Vigiles (or cohortes vigilum) were formed during the reign of Augustus to act as ancient Rome's permanent firefighting service. Evolving from earlier slave teams, the vigiles were organised as an urban military unit and eventually recruits came from the Roman citizenry. The body, with a permanent camp of its own and equipment stations dotted around the city, patrolled the streets of Rome each night and also performed certain nocturnal policing duties to ensure public order.

Evolution

The vigiles were created by Augustus in 6 CE to meet the high risk of fires in the capital presented by its high population density and widespread use of wooden housing and other buildings which had timber parts. It was not the first time such a force had been created for the avaricious Marcus Licinius Crassus, one of Rome's all-time richest men, had spotted the chance of making money by offering low prices for burning buildings and then having his team of slaves extinguish the fire so that it could be saved for redevelopment. If the property owner refused Crassus' offer, then the fire was left to rage on unabated.

The next step towards a proper fire service was taken by the aedile Egnatius Rufus who, like Crassus, created a force of slaves to put out fires but, unlike Crassus, seems to have been more motivated by issues of public safety. He may have sought political cachet from his creation, but it did not do him much good as the Senate later dealt him the death sentence for conspiring against the state. Another idea to protect the city, particularly at night, was the creation of the tresviri nocturni - three magistrates set on night watch. Yet again, this trio's workforce was composed of slaves, and it was their duty to prevent any disturbances in the city. Some wealthy private individuals even formed their own personal fire brigades, though, such was the need for a larger ever-present response team to fires.

C. 21 BCE Augustus took matters in hand and reorganised what was left of Rufus' slaves, creating a force of 600 slaves to fight fires if and when they arose. The aediles were put in charge of this new force, but they seem to have been ineffectual for, following serious fires in 7 BCE, Augustus reorganised them again. This time the force was split to cover 14 zones, each further divided into vici. Thus each of the 265 vici had its own designated group of firefighting public slaves commanded by the viciomagister. This was an improvement on the previous system, but there remained problems with coordination between different vici. This led to Augustus finally creating a single force, the vigiles.

Ancient Egyptian Medicine: Study & Practice

In Europe, in the 19th century CE, an interesting device began appearing in graveyards and cemeteries: the mortsafe. This was an iron cage erected over a grave to keep the body of the deceased safe from 'resurrectionists' - better known as body-snatchers. These men would dig up freshly interred corpses and deliver them, for cash, to doctors wishing to study anatomy. Dissection of a human being was illegal at the time, and until the Anatomy Act of 1832 CE, the only corpses a doctor could work with were those who had been executed for capital crimes.

These did not provide physicians with the number of corpses, nor the assortment of causes of death, they required to better understand anatomy, physiology, and pathology. Doctors recognized that the best way to treat a patient was to understand how the organs of the body worked together and what could affect them, but they were denied access. These physicians paid the resurrectionists large sums of money over the years for dead bodies and would most likely have been surprised or even amused to learn that, in ancient Egypt, the practice of dissection was routine but that no one in the medical field of the time thought to take advantage of it.

The ancient Egyptian embalmers did not discuss their work with the doctors of the time, and the doctors never seem to have given a thought to inquire of the embalmers. Physicians in Egypt healed their patients through spells, practical medical techniques, incantations, and the use of herbs and other naturally occurring substances. Their understanding of anatomy and physiology was weak because although Imhotep (c. 2667-2600 BCE) had argued that disease could be naturally occurring in his treatises, the prevailing understanding was that it was due to supernatural elements. A study of internal medicine, therefore, would have been considered a waste of time because sickness came to a person from external sources.

The Nature of Disease

Until the 19th century CE, the world had no understanding of germ theory. The work of Louis Pasteur, later confirmed by British surgeon Joseph Lister, proved that illness is caused by bacteria and steps can be taken to minimize one's risks. The ancient Egyptians, like every other civilization, had no such understanding. Disease was thought to be caused by the will of the gods (to punish sin or teach one a lesson), through the agency of an evil spirit or spirits, or brought on by the presence of a ghost.

Even in cases where a diagnosis suggested some definite physical cause for a problem, such as liver disease for example, this was still thought to have a supernatural origin. Egyptian medical texts recognize liver disease but not the function of the liver. In this same way, doctors understood the function of the uterus but not how it worked nor even its connection to the rest of a woman's body; they believed it was an organ with access to every other part of the body. The heart was considered the seat of intellect, emotion, and personality while the brain was believed to be useless, even though there are documented cases of brain surgery. It was understood that the heart was a pump and that veins and arteries moved blood through the body, and heart disease was diagnosed and treated by measures recognizable today (such as changing one's diet), but the root cause of the disease was still thought to come from supernatural agencies.