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Writer's Note:
This article is a response to the latest hit movie,
"The Gladiator," which is only minimally factual. Historically there were far
more Africans in the Roman Empire than what was depicted in the movie, but that
is Hollywood and Hollywood reflects racist American culture.
The ancient Greeks and Romans did not display any
hard core race prejudice as is evidenced today. What they did display was an
attitude that manifested itself as that of superior toward the subordinate.
The Romans were what could be considered a colonial power--actually a conquering
power is better--and they brought captives from different parts of the world--especially
Africa.
The point must be made at this juncture that not
all Africans in Rome were slaves, or servants. On the contrary, some were writers,
generals, philosophers, and emperors (a good example of a Roman general was
Septimius Serverus, whom the Antiochene chronicler, John Malalas, said was dark-skinned).
Moreover, a number of African slaves in Rome became prominent citizens and contributed
to Roman culture.
The African in the Roman Empire worked, lived without
fear of racial animosity, entertained, and in many respects worshipped the same
gods at the same place of worship together with other slaves, servants and freedmen.
Seneca, the Roman statesman, philosopher, and intellectual said that among his
own people the African's color was not noticeable.
It must be said that despite this statement by
Seneca there was some somatic classifying of Africans, Roman group stereotyping,
even Romanocentric behavior regarding the "Aethiops," a term widely used to
describe Africans. However, I will limit my brief study to the positive
aspects of the Africans in Rome. I am compelled to say, however, that the amicable relationship
that had existed between ancient Greece and Africa (Aethiops/Ethiopia) did not
develop in a continual progressive manner between Africans and Romans.
The Greeks told us through their art, literature and scholars of the |
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The Political & Spiritual Purpose of the
Holy Land
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greatness of Africans/Aethiops/Blacks.
The Romans, on the other hand, viewed the Africans from a political and cultural
perspective. This, I believe, was predicated on the fact that the Roman populace
had little contact with Africans prior to conquest, and most importantly their
subjugation by the African general, Hannibal of Carthage, left them with bitter
memories.
Carthage had flourished for seven hundred years
and was the seat of commercialism and education. The Romans after they conquered
Carthage, out of jealousy, destroyed the great libraries they found at Carthage.
some of the libraries (books and manuscripts) they gave to their Numidian allies.
The Carthaginians had records of all their achievements. Unfortunately, the
only Roman writers that referred to those manuscripts were Sallust and Pliny.
Excluding the above mentioned factors as they relate
to the early behavior and attitude of the Romans' toward the Africans, most
Africans/Aethiops were acknowledged for their cultural contributions to Roman
society, or rather the Roman Empire. There was no law which prohibited Africans
from assuming roles of responsibility and authority.
In fact, as stated earlier, Africans became emperors,
writers, philosophers, entertainers, generals and popes. After centuries of
subjugating African people, the Romans became more acquainted with their subjects
and their impeccable character and talents.
Historical models are: Tiro, an African born a
slave about the year 103 B. C. in Arpium, a city of Latium. He was born on the
estate of Cicero, the Roman statesman and lawyer. In fact, it was Tiro who invented
shorthand. When Cicero, who was still his slave master died, Tiro opened a shorthand
school in Rome. He died in 4 B. C.
Terence, another African was born about 190 B.
C. He was sent to Rome as a slave and was bought by a Roman Senator, Terentius
Lucanus, who named Terence after him. He was emancipated because of his extraordinary
talents. He wrote six plays and his works were studied with great interest.
He was/is highly regarded as one of the greatest humanists of all time. He wrote:
"Homo sum, humani nihil a me alienum puto" (I am a man and nothing human is
alien to me). Terence died in 159 B. C.
Fronto was another exceptional African writer;
he taught the Roman Emperor, Marcus Aurelius, who was up to a point depicted
accurately in the movie. There was Apuleius another African writer, and Slavius
Julians, an African who edited the Paraetorian Edict.
On another note as it relates to our subject, Lusius
Quietus was one of Rome's greatest African generals (in the movie it is Maximus,
he was of minor significance). Quietus served under Emperor Trajan. The Emperor
named him his successor to the Imperial Purple. Quietus and other African soldiers
defended the Dacians. Moreover, when the Jews revolted, Trajan sent Quietus
to suppress the revolt, which he did with extreme severity. The Jews called
the rebellion "The War of Quietus."
Similarly, African soldiers distinguished themselves
under the reign of Emperor Diocletian.
Interestingly, at least ten Africans became Emperors
of Rome. They are listed on the historical record as the following: Macrinu,
Firmus, Emilianus, Septimius Serverus, Pescennius Niger, Aquilus Niger, Brutidius
Niger, Q. Caecilus Niger, Novius Niger, and Trebius Niger who was a proconsul
in Spain. Africans were authorities on medicine and they were often quoted by
Caelius Aurelianus and Galen. Other noted Africans were Domituis Afer, orator,
Arnobius Afer, Christian writer; and Victorianus Afer, a scholar of rhetoric
whose statue was erected in the forum of Emperor Trajan.
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Continuing with religion, Saint Benedict the Moor
is a saint of the Catholic Church. He was born at Fradella, a village of the
Diocese of Messina in Sicily in 1526; he died April 4, 1589. His parents were
slaves from Ethiopia. Because of Benedict's religious piety, their master freed
him. Furthermore, owing to his strict virtues he was made superior of the monastery
of Santa Maria de Jesus at Palermo. He devoted his life to caring for the sick
and needy. He became known as "The Holy Negro." He was sought by persons from
every class on matters of religion and other human concerns. He died at the
age of 63; as a consequence of his God-filled life, a vigorous cult developed
immediately after his death. His veneration became especially popular in Italy,
Spain, and South America. The city of Palermo chose him as its patron saint.
He was pronounced Blessed in 1743 by Pope Benedict XVII and was canonized in
1807 by Pope Pius VII.
In conclusion, color prejudice seems to have developed
in the first century A. D. as a phase of the struggle among Christianity, Judaism,
and Paganism. Furthermore, the French anthropologist, Topinard, believes the
Rabbis of the fifth century were the first to stress differences of race and
color. The historical record asserts that he is correct.
Topinard states, "In the first century when Christianity
was beginning to establish itself in Rome the doctrine of a separate creation
for whites and Africans was defended by the Babylonian Rabbis and later by Emperor
Julian. In 415 A. D. when one council was debating whether the Ethiopians/Africans
were descended from Adam and the theory they were not was making considerable
progress, St. Augustine in his "City of God" interjected and declared that no
true Christian would doubt that all men, of no matter what form, color, or height
were of the same protoplasmic origin.
These early Rabbis did say with conviction that
a Black skin was the result of a "curse" on them by Noah. The signs of this
"curse" said the Rabbis were a "Black skin, misshapen nose, lips and twisted
hair."
Lastly, Africans in ancient Rome before the philosophical
structure of color prejudice and racism, like others conquered by the Romans,
were treated as captives. There is no historical record from my studies that
suggest wanton cruel treatment on the basis of color or ethnicity. A slave was
a slave whether he was a Syrian, Thracian, or an African.
The Romans after becoming accustomed to Africans
from various parts of Africa and their varying complexions treated them with
consideration and respect.
References:
Romans and Blacks, By Lloyd A. Thompson (University
of Oklahoma Press, 1990)
Septimius Serverus: The African Emperor, By Anthony R. Birley (Yale University
Press, 1988)
Blacks in Antiquity: Ethiopians in the Greco-Roman Experience, By Frank M. Snowden
(Cambridge University Press, 1970)
Before Color Prejudice, By Frank M. Snowden (Cambridge University Press, 1984)
African Glory The Story of Vanished Negro Civilizations, By J. C. deGraft Johnson
(Black Classic Press, 1986)
History of The African People Vol. II Africans in Europe, By G. K. Osei (The
African Publication Society, 1971) .
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