- The Artist Auta
There are only two artists of the period who are known by name. The one was a certain Auta, who is represented in a relief dating from some eight years after the change in the art had taken place. It is a significant fact that this personage held the post of master-artist to Queen Tiy; and it is possible that in him and his patron we have the originators of the movement. The king, however, was now old enough to take an active interest in such matters; and the other artist who is known by name, a certain Bek, definitely states that the king himself taught him. Thus there is reason to suppose that the young Pharaoh’s own hand is to be traced in the new canons, although they were instituted when he was but fifteen years old - Thothmes IV. slaying Asiatics
When Thothmes IV. ascended the throne he was confronted by a very serious political problem. The Heliopolitan priesthood at this time was chafing against the power of Amon, and was striving to restore the somewhat fallen prestige of its own god Ra, who in the far past had been the supreme deity of Egypt, but had now to play an annoying second to the Theban god. Thothmes IV., as we shall presently be told by Akhnaton himself,[8] did not altogether approve of the political character of the Amon priesthood, and it may have been due to this dissatisfaction that he undertook the repairing of the great Sphinx at Gizeh, which was in the care of the priests of Heliopolis. The sphinx was thought to represent a combination of the Heliopolitan gods Horakhti, Khepera, Ra, and Atum, who have been mentioned above; and, according to a later tradition, Thothmes IV. had obtained the throne over the heads of his elder brothers through the mediation of the Sphinx—that is to say, through that of the Heliopolitan priests. By them he was called “Son of Atum and Protector of Horakhte, ... who purifies Heliopolis and satisfies Ra,” and it seems that they looked to him to restore to them their lost power. The Pharaoh, however, was a physical weakling, whose small amount of energy was entirely expended upon his army, which he greatly loved, and which he led into Syria and into the Sudan. His brief reign of somewhat over eight years, from 1420 to 1411 B.C., marks but the indecisive beginnings of the struggle between Amon and Ra, which culminated in the early years of the reign of his grandson Akhnaton. - Akhnaton and his Wife and Children
In his capacity as Pharaoh and “son of God,” Akhnaton demanded and received a very considerable amount of ceremonial homage; but he never blinded himself to the fact that he was primarily but a simple man. He most sincerely wished that his private life should be a worthy example to his subjects, and he earnestly desired that it should be observed in all its naturalness and simplicity. He did his utmost to elevate the position of women and the sanctity of the family by displaying to the world the ideal conditions of his own married life. He made a point of caressing his wife in public, putting his arm around her neck in the sight of all men. As we have seen, one of his forms of oath was, “As my heart is happy in the Queen and her children....” He spoke of his wife always as “Mistress of his happiness, ... at hearing whose voice the King rejoices.” “Lady of grace” was she, “great of love” and “fair of face.” Every wish that she expressed, declared Akhnaton, was executed by him. Even on the most ceremonious occasions the queen sat beside her husband and held his hand, while their children frolicked around them; for such things pleased that gentle father more than the savour of burnt-offerings. It is seldom that the Pharaoh is represented in the reliefs without his family; and, in opposition to all tradition, the queen is shown upon the same scale of size and importance as that of her husband. Akhnaton’s devotion to his children is very marked, and he taught his disciples to believe that God was the father, the mother, the nurse, and the friend of the young. Thus, though “son of God,” Akhnaton preached the beauty of the human family, and laid stress on the sanctity of marriage and parenthood. - Akhnaton and Nefertiti with their three Daughters
The charm of family life, and the sanctity of the relationship of husband and wife, parents and children, seems to have been an important point of doctrine to him. He urged his nobles, also, to give their attention to their families; and in the tomb of Panehesy, for example, one may see representations of that personage sitting with his wife and his three daughters around him. - Akhnaton driving with his Wife and Daughter
Akhnaton driving with his Wife and Daughter - Horus, the son of Isis, leading the scribe Ani into the presence of Osiris, the god and judge of the dead
Horus, the son of Isis, leading the scribe Ani into the presence of Osiris, the god and judge of the dead; before the shrine of the god Am kneels in adoration and presents offerings. - Isis suckling Horus in the papyrus swamp
1. Isis suckling her child Horus in the papyrus swamps. 2. Thoth giving the emblem of magical protection to Isis. 3. Amen-Rā presenting the symbol of "life" to Isis. 4. The goddess Nekhebet presenting years, and life, stability, power, and sovereignty to the son of Osiris. 5. The goddess Sati presenting periods of years, and life, stability, power, and sovereignty to the son of Osir - The Creation
The god Nu rising out of the primeval water and bearing in his hands the boat of Rā, the Sun-god, who is accompanied by a number of deities. In the upper portion of the scene is the region of the underworld which is enclosed by the body of Osiris, on whose head stands the goddess Nut with arms stretched out to receive the disk of the sun. - The Elysian Fields of the Egyptians according to the Papyrus of Ani (XVIIIth dynasty)
The Elysian Fields of the Egyptians according to the Papyrus of Ani (XVIIIth dynasty) - The Elysian Fields of the Egyptians according to the Papyrus of Nebseni (XVIIIth dynasty)
The Elysian Fields of the Egyptians according to the Papyrus of Nebseni (XVIIIth dynasty) - The soul of Rā
The soul of Rā (1) meeting the soul of Osiris (2) in Tattu, The cat (i.e., Rā) by the Persea tree (3) cutting off the head of the serpent which typified night. - The weighing of the heart of the scribe Ani in the Balance in the presence of the gods
The weighing of the heart of the scribe Ani in the Balance in the presence of the gods. - Anhai bowing before her father and mother. The Elysian Fields. From the Papyrus of Anhai (XXIInd dynasty)
Anhai bowing before her father and mother. The Elysian Fields. From the Papyrus of Anhai (XXIInd dynasty) - Plato (from an ancient gem)
PLATO (B.C. 427 -374), whose name is so illustrious in philosophy has directly and indirectly largely influenced the course of intellectual development and scientific thought. Before Plato had become the disciple of Socrates, he had been a student of the philosophY of Heraclitus, one of whose prominent doctrines was that all things are in a state of ceaseless change, so that, for example, no one could ever be twice on the same river, inasmuch as the water is ever changing. About the age of twenty Plato became a disciple of Socrates, and continued so until the death of the latter, nine years afterwards. Plato then visited various countries, as Egypt, Persia, Sicily, and Italy. On returning to Athens he established his renowned school of philosophy amid the groves of Academus, near Athens; and this place has given a common title to schools of art, learning, and science throughout the world. Plato lived to an advanced age and left behind him many writings, now esteemed amongst the most precious legacies that antiquity has bequeathed to us. It was the practice of Socrates to constantly seek for definitions of justice, beauty, and so on, and this of course implied that he thought that in some things at least there was something permanent. Plato managed in his famous doctrine of Ideas to reconcile and combine the conflicting views of Heraclitus and of Socrates. This doctrine gave rise aftenvards to endless disputations, which for the most part diverted men's minds from the observation- of nature. - Hippocrates of Cos
Two other men with names greatly celebrated among the ancients may be referred to here, as representatives of what may be termed the Natural History group of sciences. One of them was a contemporary of Plato, the other was a pupil of Aristotle. The first is the famous physician HIPPOCRATES B.C. 470-375), to whom is attributed the foundation of medicine as a science. The healing of wounds and the cure of diseases is an art, and as such must have been practised in some form at a period coeval with the existence of mankind. The successful practice of this art depends largely upon knowledge of the causes, symptoms, and course of diseases, and upon a knowledge of the anatomy and physiology of the human body. - Hippocrates of Cos
Hippocrates - Binding and pulling grain in the Egypt of the pharaohs
Binding and pulling grain in the Egypt of the pharaohs - Chaldean Reeds (from a slab of Sennacherib)
Among the vegetable products of Chaldaea must be noticed, as almost peculiar to the region, its enormous reeds. These, which are represented with much spirit in the sculptures of Sennacherib, cover the marshes in the summer-time, rising often to the height of fourteen or fifteen feet. The Arabs of the marsh region form their houses of this material, binding the stems of the reeds together, and bending them into arches, to make the skeleton of their buildings; while, to form the walls, they stretch across from arch to arch mats made of the leaves. From the same fragile substance they construct their terradas or light boats, which, when rendered waterproof by means of bitumen, will support the weight of three or four men. - Wild-sow and pigs
The wild animals indigenous in Babylonia appear to be chiefly the following:—the lion, the leopard, the hyeena, the lynx, the wild-cat, the wolf, the jackal, the wild-boar, the buffalo, the stag, the gazelle, the jerboa, the fox, the hare, the badger, and the porcupine. The Mesopotamian lion is a noble animal. The wild-boar frequents the river banks and marshes, as depicted in the Assyrian sculptures. - Cuneiform Inscription
Among the earliest of the monuments hitherto discovered are a set of bricks bearing the following cuneiform inscription. This inscription is explained to mean:—“Beltis, his lady, has caused Urukh (?), the pious chief, King of Hur, and King of the land (?) of the Akkad, to build a temple to her.” - Brick Vault at Mugheir
Next to their edifices, the most remarkable of the remains which the Chaldaeans have left to after-ages, are their burial-places. While ancient tombs are of very rare occurrence in Assyria and Upper Babylonia, Chaldaea Proper abounds with them. It has been conjectured, with some show of reason, that the Assyrians, in the time of their power, may have made the sacred land of Chai the general depository of their dead, much in the same way as the Persians even now use Kerbela and Nedjif or Meshed Ali as special cemetery cities, to which thousands of corpses are brought annually. At any rate, the quantity of human relics accumulated upon certain Chaldaean sites is enormous, and seems to be quite beyond what the mere population of the surrounding district could furnish. The brick vaults are found chiefly at Mugheir. They are seven feet long, three feet seven inches broad, and five feet high, composed of sun-dried bricks imbedded in mud, and exhibit a very remarkable form and construction of the arch. The side walls of the vaults slope outwards as they ascend; and the arch is formed, like those in Egyptian buildings and Scythian tombs, by each successive layer of bricks, from the point where the arch begins, a little overlapping the last, till the two sides of the roof are brought so near together that the aperture may be closed by a single brick. The floor of the vaults was paved with brick similar to that used for the roof and sides; on this floor was commonly spread a matting of reeds, and the body was laid upon the matting. It was commonly turned on its left side, the right arm falling towards the left, and the fingers resting on the edge of a copper bowl, usually placed on the palm of the left hand. The head was pillowed on a single sun-dried brick. - Chaldean Tomb
The clay coffins, shaped like a dish-cover, are among the most curious of the sepulchral remains of antiquity. On a platform of sun-dried brick is laid a mat exactly similar to those in common use among the Arabs of the country at the present day; and hereon lies the skeleton disposed as in the brick vaults, and surrounded by utensils and ornaments. Mat, skeleton, and utensils are then concealed by a huge cover in burnt clay, formed of a single piece, which is commonly seven feet long, two or three feet high, and two feet and a half broad at the bottom. It is rarely that modern potters produce articles of half the size. - Chaldean dish-cover tombs
The clay coffins, shaped like a dish-cover, are among the most curious of the sepulchral remains of antiquity. On a platform of sun-dried brick is laid a mat exactly similar to those in common use among the Arabs of the country at the present day; and hereon lies the skeleton disposed as in the brick vaults, and surrounded by utensils and ornaments. Mat, skeleton, and utensils are then concealed by a huge cover in burnt clay, formed of a single piece, which is commonly seven feet long, two or three feet high, and two feet and a half broad at the bottom. It is rarely that modern potters produce articles of half the size. - Chaldean Jar-Coffins
The third kind of tomb, common both at Mugheir and at Telel-Lahm, is almost as eccentric as the preceding. Two large open-mouthed jars (a and b), shaped like the largest of the water-jars at present in use at Baghdad, are taken, and the body is disposed inside them with the usual accompaniments of dishes, vases, and ornaments. The jars average from two and a half feet to three feet in depth, and have a diameter of about two feet; so that they would readily contain a full-sized corpse if it was slightly bent at the knees. Sometimes the two jars are of equal size, and are simply united at their mouths by a layer of bitumen (dd); but more commonly one is slightly larger than the other, and the smaller mouth is inserted into the larger one for a depth of three or four inches, while a coating of bitumen is still applied externally at the juncture. In each coffin there is an air-hole at one extremity (c) to allow the escape of the gases generated during decomposition. - Section of Drain
Besides the coffins themselves, some other curious features are found in the burial-places. The dead are commonly buried, not underneath the natural surface of the ground, but in extensive artificial mounds, each mound containing a vast number of coffins. The coffins are arranged side by side, often in several layers; and occasionally strips of masonry, crossing each other at right angles, separate the sets of coffins from their neighbors. The surface of the mounds is sometimes paved with brick; and a similar pavement often separates the layers of coffins one from another. But the most remarkable feature in the tomb-mounds is their system of drainage. Long shafts of baked clay extend from the surface of the mound to its base, composed of a succession of rings two feet in diameter, and about a foot and a half in breadth, joined together by thin layers of bitumen. To give the rings additional strength, the sides have a slight concave curve and, still further to resist external pressure, the shafts are filled from bottom to top with a loose mass of broken pottery. At the top the shaft contracts rapidly by means of a ring of a peculiar shape, and above this ring are a series of perforated bricks leading up to the top of the mound, the surface of which is so arranged as to conduct the rain-water into these orifices. For the still more effectual drainage of the mound, the top-piece of the shaft immediately below the perforated bricks, and also the first rings, are full of small holes to admit any stray moisture; and besides this, for the space of a foot every way, the shafts are surrounded with broken pottery, so that the real diameter of each drain is as much as four feet. By these arrangements the piles have been kept perfectly dry; and the consequence is the preservation, to the present day, not only of the utensils and ornaments placed in the tombs, but of the very skeletons themselves, which are seen perfect on opening a tomb, though they generally crumble to dust at the first touch. - Chaldean vases, drinking vessels and amphora of the second period
Chaldean vases, drinking vessels and amphora of the second period - Chaldean lamps of the second period
Chaldean lamps of the second period - Chaldean vases of the first period
Chaldean vases of the first period - Men's Hairstyles - Classic Greece
Men's Hairstyles - Classic Greece - The Toga Praetexta
The toga was draped on the figure by starting with point A at the left foot; the straight edge was taken over the left shoulder and arm, B. It was then passed across the back, and hung loose under the right arm, D, across the chest, over the left shoulder and arm again, E, with the remaining portion hanging down the back, finishing at point F. Having arranged the toga as described, it will be found that the straight edge at D under the right arm can be made, by turning it over, to form a second piece of curved drapery over the right upper leg. This is called the "sinus." Also, if the straight edge of the first portion (which passes over the left shoulder at B) is pulled out, and pouched over the top part which also crosses the left shoulder, the draped effect is obtained. This part, called the "umbo," was often used to envelop the right hand. The loose portion c at the back of the right shoulder was often drawn up over the shoulder, and attached to the belt at the waist, so as to form a sort of sleeve. It was also the custom to utilise this loose portion c alternatively as a head-covering; and it was in use for this purpose during all religious ceremonies—it also served as a protection from bad weather. The toga praetexta was used by noble youths. It had a straight band of purple or scarlet on the white toga. This toga praetexta, according to tradition, was also worn exclusively by kings at an earlier period. In later Republican times it was the distinctive garment worn by the higher magistrates (curule) and senators. It was awarded as a badge of `rank`. - A Goddess
This Doric chiton is often seen on statues and paintings of Greek goddesses. The shoulders and breast part were usually surmounted by the "AEgis," a sort of scaled cape-cuirass. Athena is generally represented wearing it - Discovery of loaves of bread baked 1800 years ago, at Pompeii
Pompeii was preserved, and not destroyed. To its inhabitant, on the day of the eruption it was destroyed; but for us who now look upon it, and study its history, it has been preserved. ... There was one oven which remained uninjured. It had two openings; the loaves went into one of these, in the shape of dough, and were taken out at the other opening baked. Everything seemed to be in a fine state of preservation, and the oven could be made use of again for a repetition of its work of eighteen centuries ago. The oven when found was full of bread. Some of the loaves were stamped to indicate that they were of wheat flour, and others to indicate that they were of bran flour. The oven had been carefully sealed, and there were no ashes in it. Eighty-one loaves were found in it, a little stale, to be sure, and very hard and black, but lying in the same order in which they were placed on the 23d of November in the year 79. - Greek Dancing Girl
Their education inculcated the practice of immorality. All ideas of modesty were by a deliberate public training obliterated from their minds. Scourged with the whip when young, taught to wrestle, box, and race naked before assemblages of men, their wantonness and licentiousness passed every bound. Marriage, indeed, was an institution of the state; but no man could call his wife his own. - Roamn Brothel- Imperial era
Another is afforded by the account of the two men whom Joshua sent out as spies. They came into a harlot’s house at Rabbah—a brothel, in fact, where, as at Rome in the Imperial age, the woman sat impudently, without a veil, at the door, and solicited the passers by. They wore peculiar clothing. - A Greek Clinic of 400 BC
A Greek Clinic of 400 BC In the centre sits a physician holding a lancet and bleeding a patient from the median vein at the bend of the right elbow into a large open basin. Above and behind the physician are suspended three cupping vessels. To the right sits another patient awaiting his turn; his left arm is bandaged in the region of the biceps. The figure beyond him smells a flower, perhaps as a preservative against infection. Behind the physician stands a man leaning on a staff; he is wounded in the left leg, which is bandaged. By his side stands a dwarfish figure with disproportionately large head, whose body exhibits deformities typical of the developmental disease now known as Achondroplasia; in addition to these deformities we note that his body is hairy and the bridge of his nose sunken; on his back he carries a hare which is almost as tall as himself. Talking to the dwarf is a man leaning on a long staff, who has the remains of a bandage round his chest. - Achilles bandaging Patroclus,
A kylix from the Berlin Museum of about 490 b. c. It bears the inscription ΣΟΣΙΑΣ ΕΠΟΙΗΣΕΝ, Sosias made (me), and represents Achilles bandaging Patroclus, the names of the two heroes being written round the margin. The painter is Euphronios, and the work is regarded as the masterpiece of that great artist. The left upper arm of Patroclus is injured, and Achilles is bandaging it with a two-rolled bandage, which he is trying to bring down to extend over the elbow. The treatment of the hands, a department in which Euphronios excelled, is particularly fine. Achilles was not a trained surgeon, and it will be observed, from the position of the two tails of the bandage, that he will have some difficulty when it comes to its final fastening! - Illustrating Galen’s physiological teaching
The basic principle of life, in the Galenic physiology, is a spirit, anima or pneuma, drawn from the general world-soul in the act of respiration. It enters the body through the rough artery (τραχεῖα ἀρτηρία, arteria aspera of mediaeval notation), the organ known to our nomenclature as the trachea. From this trachea the pneuma passes to the lung and then, through the vein-like artery (ἀρτηρία φλεβώδης, arteria venalis of mediaeval writers, the pulmonary vein of our nomenclature), to the left ventricle. Here it will be best to leave it for a moment and trace the vascular system along a different route. - Lioness and young, from an Ionian vase of the sixth century B. C
Lioness and young from an Ionian vase of the sixth century b. c. found at Caere in Southern Etruria (Louvre, Salle E, No. 298), from Le Dessin des Animaux en Grèce d’après les vases peints, by J. Morin, Paris (Renouard), 1911. The animal is drawing itself up to attack its hunters. The scanty mane, the form of the paws, the udders, and the dentition are all heavily though accurately represented. - Painting of fish on plates
Sargus vulgaris In Attica, was early developed a characteristic and closely accurate type of representation of marine forms, and this attained a wider vogue in Southern Italy in the fourth century. From the latter period a number of dishes and vases have come down to us bearing a large variety of fish forms, portrayed with an exactness that is interesting in view of the attention to marine creatures in the surviving literature of Aristotelian origin - Paintings of fish on plates
Crenilabrus mediterraneus. Uranoscopus scaber? In Attica, too, was early developed a characteristic and closely accurate type of representation of marine forms, and this attained a wider vogue in Southern Italy in the fourth century. From the latter period a number of dishes and vases have come down to us bearing a large variety of fish forms, portrayed with an exactness that is interesting in view of the attention to marine creatures in the surviving literature of Aristotelian origin - Reducing Dislocated Jaw
Reducing Dislocated Jaw - Reducing Dislocated Shoulder
Reducing Dislocated Shoulder - Greek costume of the Classic Period
A drawing made from the Pandora Vase, dated 460 B.C., in the Ashmolean Museum, and is given as an example of the treatment adopted by Greek artists in delineating the following garments It represents Zeus (on the left), Hermes and Hercules, wearing respectively the himation, chlamys, and kolobus. Pandora wears the Ionic crinkled chiton, and a small himation, which is nothing more than a veil, over an elaborate stephane. Eros is holding her girdle. - The Ionic Chiton
The costume of these people consisted practically of only two garments for men and women alike—nothing more than rectangular pieces of material—but the manner of wearing them required care, management and perfect taste. These garments were called by the Greeks: THE CHITON and THE HIMATION, but are commonly known to us as "The Tunic" and "The Mantle." The last six centuries B.C. and the nineteenth and twentieth centuries A.D. share a distinction in the history of costume, as being the only periods in which women have dominated the fashions. The women were compelled by law to change their attire, as it was found that the large pins by which the earlier "peplos"* was fastened proved dangerous weapons in the hands of infuriated women, whereas the Ionic chiton generally required no pins. - The Crinkled Ionic Chiton
The top part. The crinkled Ionic chiton was shaped like the original garment, but made of even thinner material, almost transparent, for the limbs could be seen through it. It was necessarily thinner, as more material was required in its width. It is seen on statues, the top part being crinkled in some way, in zig-zag or wavy lines, to about the hip level, where it is turned under and secured by an invisible waist-belt. It was fastened by buttons or clasps, or sewn as described earlier, to form sleeves. The skirt part was not crinkled, but, being very full, it hung in many flat folds, which gave a zig-zag effect at the bottom edge. - The Doric Chiton
The Doric Chiton, 550 B.C. {circa)-A.D. 100 About the same time, or shortly after the introduction of the Ionic chiton, a variation of the peplos was adapted under the name of the Doric chiton. It was worn simultaneously with the Ionic chiton, even to the end of the first century A.D., as may be seen on many vase paintings and pieces of sculpture. It was made of fine woollen material and woven complete in itself - The Himtation. A garment worn in Greece and Rome between 550 B.C. and 300 A.D.
From this time onward another garment, distinct in itself, came into general use, and remained until the end of the Classic Greek Period. This was the himation, an essential part of a Greek woman's costume, and indispensable with the Ionic chiton. It was often worn in the house, and always out of doors. In shape it resembled a shawl, and was an oblong piece of woollen or linen material, twelve to fifteen feet long, and in breadth about equal to the height of the wearer. - Hairdressing and Head-dresses 600 BC - 146 BC
Hair dressed with a wave on the temples was the most important feature of hairdressing at the beginning of this period, and during the first two centuries the elaborate stiff waving had the effect of a scalloped edge {left picture). On top of these waves, a series of stiff curls, pointing downwards, was often arranged. Another style in vogue at the same time was the dressing of the front hair to form a coronet of circular curls, all round the head from ear to ear {middle picture). The side ringlets, "braided tresses," were still retained, coming from behind the ears, and brought forward on to the shoulders, and the back portion (left picture) was allowed to hang down behind in waves or ringlets. Above this was tied a band, or fillet, of ribbon or metal, also encircling the head behind the row of waves or curls. Late in the sixth century the fillet became a little wider in the band, and was more upstanding on the head, forming a coronet that was often richly ornamented {right picture), and this was the early form of the stephane. - The Age of Pericles and down to the year 338 B
The Age of Pericles and down to the year 338 B - The Chiton
The early chiton. At the beginning of the sixth century B.C. men followed the example of the women by adopting the Ionic chiton for general use. The masculine variety was a shortened version of the original worn by the women, and reached to just above the knees. In its early stage (sixth century B.C.) it was no more than a rectangular piece of linen, or wool, folded round the body and fastened on each shoulder by buttons or brooches, and round the waist by a girdle; or it could be girded under the arms. It was worn open down one side, and these two edges were usually finished off with a fringe, probably the raw edges left in the weaving. - The Crinkled Chiton and the Clamys (left) and the Chiton (right)
The later chiton. Approximately at the beginning of the fifth century B.C., the chiton was made on the same principle as the women's Ionic chiton using wider material; and was bound or worked at the top edge, with the portion covering the upper arms slightly gathered. This part was buttoned or clasped back to front, and. later on sometimes sewn together, to form a sleeve. It was girded at the waist and under the arms. It eventually became customary to sew up the open side, thus making the garment a cylinder in shape. The figure on left is a young man wearing a crinkled chiton under the chlamys. His long hair is twisted up and banded. He carries his petasos in his hand. The figure on right represents a young man dressed in accordance with the fashion of the fifth century B.C., but his hair is of the sixth and fifth centuries. The lyre is a development of the more primitive instrument of an earlier Age. - The Kolobus, 400-146 B. C.
The figure represents a man of this particular epoch (400-146 B.C.) wearing the kolobus ornamented with bands of embroidery. It is girded at the waist, and a himation of small dimensions is draped over the left shoulder, ready for the other end to be thrown over it. He wears the pilos and his hair has been allowed to grow longer than heretofore, in accordance with the new fashion of this age. If this young man had desired to be in the height of fashion, he would have had long close-fitting sleeves added to his kolobus. - The Himation, 600-146 B.C.
The Himation was not exclusively a feminine garment; it was also worn by men. It was an oblong piece of material, woven with a border, and in dimensions approximately eighteen feet by six feet. During the sixth century of the Classic Period, it was often the sole garment worn. How to wear it. It was draped over the left arm, with one end hanging in front, the rest of the material being drawn across the back, round the body on the right side, and over the left shoulder again. As civilisation progressed, it was deemed necessary by ordinary men to add an under-garment—either the chiton or the kolobus. - Peasants (600 - 146 BC)
The following excerpt from Homer's Odyssey, XXIV. 225, gives details of the costume worn by peasants of an earlier period, and this description applies equally to the dress of peasants between the years 600 and 146 B.C. He was clothed in a filthy chiton, patched and unseemly, with clouted leggings of ox-hide bound about his legs, against the scratches of the thorns, and long sleeves over his hands by reason of the brambles, and on his head he wore a goatskin cap. "Sleeves " did not mean arm-coverings in the way the term is generally understood, but were pieces of hide tied or laced round the forearm, wrist and hand, leaving the fingers free, with possibly a hole for the thumb. This was the first Glove. - The Peplos
The peplos was the chief garment of the Achaean women of the early Archaic Period (circa 1200-600 B.C.). In shape it was a rectangular piece of material, often heavily embroidered and consequently of a solid texture. It was put on in the manner of the Doric chiton, but being made of more substantial stuff it was wrapped tightly round the figure without folds, girded at the waist and open up one side, the top part falling back over the chest and back. It was fastened on the shoulders, and often down the side,by large pins. - The Paenula
A cloak of cloth copied from the Greek peasants. It was in common use among all classes, both men and women, as a travelling or rain cloak, and was an important garment with the peasantry. In colour it was dark, and in shape a semicircle with the straight edges fastened down the centre-front, converting it into a bell or funnel. Alternatively, the edges were sewn together down the front; but in either case it fitted close round the figure. A hole was left for the head, which was usually encircled with a hood. - Colobium
Shape. This garment varied in width across the shoulders. The greater the distance between the neck-hole and the edge of the top corner (see A B), the more the upper arm was hidden. This has the misleading effect of a sleeve to the elbow. The Romans had a great aversion to anything in the nature of a close arm covering, so the fashion of wearing long shaped separate sleeves, set by Alexander the Great, was not followed at Rome, as it was considered unmanly; besides, such sleeves were worn by foreigners and barbarians, so naturally this mode was distasteful to the patriotic intolerance of a Roman citizen. The Greek " kolobus," called by the Romans the "colobium." Another name for this garment was the "tunica". When more than one was worn, the under ones were called the "tunica interior" or "subucula." A long tunica was called "tunica talaris." - Burning of Incense
The conventional Egyptian representation of the burning of incense and the pouring of libations - Dragon from the Ishtar Gate of Babylon
Dragon from the Ishtar Gate of Babylon - Babylonian Weather God
Babylonian Weather God