Jennifer Cromwell, British Museum
For the better part of three months, I’ve been obsessed with wine and monks.
The monks in question were residents of an Egyptian (Coptic) monastery dedicated to Apa Thomas and located in Wadi Sarga, a valley in central Egypt, dating from the sixth to late eighth centuries AD (from the fourth century, Egypt was one of the most important centres of monasticism in the early Christian world). The site was excavated in a single season before the First World War and the British Museum was the principal recipient of objects found at that time: almost 2,800 objects made from pottery, glass, metals, wood, stone, bone, and textiles. The Museum’s Department of Ancient Egypt and Sudan also holds the original excavation notes and photographs of the excavator Reginald Campbell Thompson. Despite this wealth of material, the monastery is often overlooked in studies on Egyptian monasticism.
One of the reasons for this is that less than 15% of this material has been published. My three-month postdoctoral fellowship in the Department of Ancient Egypt and Sudan has been part of the process to rectify this, as part of Wadi Sarga at the British Museum, a larger project under the direction of curator Elisabeth O’Connell. This project brings together specialists from across the UK and overseas, focussing on different aspects of the collection. My focus is on the written evidence from the site.
Some 385 texts written on pieces of pottery, or potsherds (the standard writing medium at the site, known as ostraca), limestone stelae, papyrus (now in the British Library), and wall graffiti were published in 1922. Over 1,000 additional items bear text of some type, from letters to lists to labels. My first task was to photograph all this material. A search for “Wadi Sarga ostracon” in the Museum’s collection online now returns 1,441 objects with images. This resource is available for everybody interested in this topic, and means that I can continue my own work on the monastery upon my return to Australia (Macquarie University, Sydney).
My main interest is how these monks lived and how the monastery functioned: how they spent their time, what they ate and drank, and who they communicated with in the outside world and why. In everything, wine looms large.
The monastery owned vineyards throughout Egypt, as far north as the Fayum, almost 400 km away along the Nile. Somewhere between 10,000 and 20,000 litres of wine entered the monastery each year. A proportion of this wine was used to pay labour wages for camel herders, craftsmen, and goods suppliers and was sent out to other communities. But the monks also consumed a fair share themselves. Wine was the main drink in this period of Egyptian history and the monks were no exception; remains of glass goblets (currently being studied by my colleague Jane Faiers) attest to its consumption on site. In addition to standard wine, which didn’t have the same alcoholic content as that which we consume today, we find “new” wine, “old” wine (probably not “vintage” — there was no Château-Lafite Rothschild being supped over dinner), and “unmixed” (pure) wine. After consuming the wine, many amphorae, easily identifiable by their thick pitch internal coating, were broken and used to write other texts, often themselves mentioning wine.
The names of many monks are known, but it’s difficult to build biographies of most of them and to understand who they were. We know even less about what they looked like, but every now and again we are treated with a more personal glimpse. Two unpublished ostraca preserve broken visages. The first, EA 70766, has a doodle of a shaggy-haired monk with a thick mono-brow above two heavy eyelids. This (self?-) portrait was drawn in a moment of boredom from practicing writing exercises and is one of a couple of doodles on this school text. The second, EA 69879, is part of a bowl with the name Phib scratched into the surface. On the broken base of this bowl are the scratched-in eyes, nose, hair, and hands of Phib, his hands waving at us from over 1,300 years ago.
The texts, as part of a large body of material from Wadi Sarga, provide an excellent source for understanding life in these centuries, and are the next best thing to actually sitting down with Phib over a glass of wine and picking his brain.
A select number of items from Wadi Sarga is on display in Room 66: Ethiopia and Coptic Egypt.
Find out more about the Wadi Sarga at the British Museum research project