British Museum blog

Horses and human history


Nigel Tallis, Exhibition Curator, British Museum

For 5000 years the horse has been an ever-present ally in war and peace. Civilisations have risen and fallen on their backs and evidence of the horse’s use is everywhere to be seen. Yet somehow, following the increasing pace of mechanisation in the 1930s, we have so quickly forgotten how indebted we are to the domestication of this animal.

Before the development of the steam locomotive in the early 1800s, the only way to travel on land faster than human pace was by horse. Since travel is one of the defining features of human development, so the history of the horse is the history of civilisation itself.

The upcoming exhibition The horse: from Arabia to Royal Ascot (opening 24 May) explores how horses have helped to shape our history for thousands of years.

Oxus chariot model, Achaemenid Persian, 5th-4th century BC

Oxus chariot model, Achaemenid Persian, 5th-4th century BC

Horses were first domesticated in around 3500 BC, probably on the steppes of southern Russia and Kazakhstan, and introduced to the Ancient Near East in about 2300 BC. Before this time, people used donkeys as draught animals and beasts of burden. The adoption of the horse was one of the single most important discoveries for early human societies. Horses and other animals were used to pull wheeled vehicles, chariots, carts and wagons and horses were increasingly used for riding in the Near East from at least c. 2000 BC onwards.

Horses were used in war, in hunting and as a means of transport. They were animals of high prestige and importance and are widely represented in ancient art, often with great insight and empathy.

The exhibition looks at how and why Middle Eastern horses, especially Arabians, were especially sought after and introduced into Britain for selective breeding between the 17th and 18th centuries, and shows how the vast majority of modern Thoroughbred racehorses are descended from just three celebrity stallions.

Paintings, including famous works by George Stubbs and William Powell Frith, prints, silverware and memorabilia explore horses in British society, especially in recreation and competition, from race meetings through to modern Olympic equestrian events.

So, how indebted are we to the horse?

We hope that this exhibition will help remind us of the long and fruitful alliance between humans and horses.

 

The horse: from Arabia to Royal Ascot is free and open from 24 May to 30 September 2012.

The exhibition is supported by the Board of Trustees of the Saudi Equestrian Fund, the Layan Cultural Foundation and Juddmonte Farms. In association with the Saudi
Commission for Tourism & Antiquities.

Filed under: The horse: from Arabia to Royal Ascot

One Response - Comments are closed.

  1. zankaj says:

    I thought this post had interesting facts on horses and their impact on human history. I always find little historical cultural titbits like this interesting. I don’t know why I just do.

    Like

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Although this gilded cartonnage mask of a mummy conveys vitality and alertness, the features are more bland and idealised than those of other masks. The eyes, ears, nose, mouth and chin are highly stylised and not fully integrated into the face. The collar, the wig and the necklace with an ankh (‘life’) pendant, are attributes showing that the deceased has entered the afterlife and been assimilated with the gods. A winged scarab beetle on the top and images of gods on the back also emphasise the funerary character of the mask.

The use of gold was connected to the belief that the sun god Re, with whom the mummy hoped to be united, had flesh of pure gold. The back of the wig is decorated in many colours, with a row of deities, a ba and falcon with outstretched wings and seven short columns of near-unintelligible hieroglyphs.

See this cartonnage mask in our exhibition #8mummies – now extended until 19 April 2015.
#MummyMonday #mummies Another #MummyMonday space: it's Room 63 – together with Room 62 known as the Roxie Walker Galleries of Egyptian death and afterlife: mummies. Possibly the most famous galleries in the Museum, they are the next spaces in our #MuseumOfTheFuture series. Death and the afterlife held particular significance and meaning for the ancient Egyptians. Complex funeral preparations and rites were thought to be needed to ensure the transition of the individual from earthly existence to immortality.
Mummification, magic and ritual are investigated through the objects on display in Rooms 62–63. These include coffins, mummies, funerary masks, portraits and other items designed to be buried with the deceased. Modern research methods such as x-rays and CT scans are used to examine the mummification process. As it's #MummyMonday here's Room 62 – together with Room 63 known as the Roxie Walker Galleries of Egyptian death and afterlife: mummies. Possibly the most famous galleries in the Museum, they are the next spaces in our #MuseumOfTheFuture series. Death and the afterlife held particular significance and meaning for the ancient Egyptians. Complex funeral preparations and rites were thought to be needed to ensure the transition of the individual from earthly existence to immortality.
Mummification, magic and ritual are investigated through the objects on display in Rooms 62–63. These include coffins, mummies, funerary masks, portraits and other items designed to be buried with the deceased. Modern research methods such as x-rays and CT scans are used to examine the mummification process. It's time for our next #MuseumOfTheFuture gallery space. This is Room 61, the Michael Cohen Gallery of Egyptian life and death (the tomb-chapel of Nebamun). The British Museum acquired 11 wall-paintings from the tomb-chapel of a wealthy Egyptian official called Nebamun in the 1820s. Dating from about 1350 BC, they are some of the most famous works of art from ancient Egypt.
Following a 10-year period of conservation and research, the paintings were put on display together for the first time in 2009. They give the impression of the walls of colour that would have been experienced by the ancient visitors to the tomb-chapel.
Objects dating from the same time period and a 3D animation of the tomb-chapel help to set the tomb-chapel in context and show how the finished tomb would have looked. (There is no Room 60 in the British Museum.) To start the week, here's the next three gallery spaces in our #MuseumOfTheFuture series. Rooms 57–59 are the Raymond and Beverly Sackler Galleries of the Ancient Levant. This pic is of Room 59. The Ancient Levant corresponds to the modern states of Syria (western part), Lebanon, Israel, Palestine and Jordan. Rooms 57–59 present the material culture of the region from the Neolithic farmers of the 8th millennium BC to the fall of the Neo-Babylonian Empire in 539 BC, within the context of major historical events.
Objects on display illustrate the continuity of the Canaanite culture of the southern Levant throughout this period. They highlight the indigenous origins of both the Israelites and the Phoenicians.
The display compares this culture with that of the peoples of central inland Syria, the Amorites and the Aramaeans. To start the week, here's the next three gallery spaces in our #MuseumOfTheFuture series. Rooms 57–59 are the Raymond and Beverly Sackler Galleries of the Ancient Levant. This pic is of Room 58. The Ancient Levant corresponds to the modern states of Syria (western part), Lebanon, Israel, Palestine and Jordan. Rooms 57–59 present the material culture of the region from the Neolithic farmers of the 8th millennium BC to the fall of the Neo-Babylonian Empire in 539 BC, within the context of major historical events.
Objects on display illustrate the continuity of the Canaanite culture of the southern Levant throughout this period. They highlight the indigenous origins of both the Israelites and the Phoenicians.
The display compares this culture with that of the peoples of central inland Syria, the Amorites and the Aramaeans.
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