4care-sites

AL-ŠAYḪ ʿIBĀDA (ANTINOOUPOLIS)

Place names

Greek	Ἀντινόου πόλις \| Νέοι Ἕλληνες
Coptic	antinoou \| antinwou
Arabic	انصنا \| الشيخ عبادة
English	El-Sheikh 'Abadah \| El-Sheikh Ibada \| Sheikh 'Abadah \| Sheikh 'Ibada \| Sheikh Abada \| Sheikh Abadah \| Sheikh Abbada \| Sheikh Ibada
French	Antinoé \| Antinoë \| Cheikh Abada \| Cheikh Abadeh \| Cheikh Abadèh \| Cheikh Ibada
German	Scheich Abade

Site map

Site information

DEChriM ID	23
Trismegistos GeoID	2774
Pleiades ID	756518
PAThs ID	53
Ancient name	Antinooupolis
Modern name	al-Šayḫ ʿIbāda
Latitude	27.808769
Longitude	30.876365
Date from	130
Date to	-
Typology	City
Dating criteria	-
Description	The site is located on the east bank of the Nile on a plain which extends from the riverbank to a desert cliff, approximately 10 km north of Mallawī, in the modern district of al-Minyā. The archaeological area lies immediately to the east of the modern village of al-Šayḫ ʿIbāda, which is built over and cover part of the ancient site. The earliest and most conspicuous attestations of a Christian presence in Antinoopolis come from textual sources: a notice in the Historia Ecclesiastica (6.11.2) indicates that Christianity had been established as early as the middle of the III century. Moreover, hagiographic literature confirms that the city was a bishopric by the beginning of the IV century when it was administered by a certain Timotheus (Stewart, 1991). The floruit of the centre is fixed to the fourth-fifth century, when a stable and important monastic activity is documented: Palladius' Historia Lausiaca mentions the existence of 12 nunneries and 1200 hermits present in and scattered around the town; the monastic community was still active in the sixth century, while Coptic texts also refers to places of worship of the relics of the saints Claudius and Colluthus (Stewart 1991; Coquin, Martin, Donadoni, Grossmann 1991). Despite the rich amount of textual information, the preserved archaeological evidence is somewhat dispersed but still rather impressive. The numerous churches mentioned in sources are no longer in existence, but the Italian archaeological missions identified and excavated several buildings in both marginal and central areas of the town (cf. Grossmann 2002, 430-436). In the north cemetery, which dates mostly to the fifth-seventh centuries, a small church complex has been identified, due to newly discovered papyri, as the martyrium of St. Colluthos, a local saint died under the Diocletian Persecution in the early fourth century (Manfredi 1966, 191; 1984, 90; Grossmann 2002, 433-434; 2008c; 2014). As it appears from numerous ex votos found in the area of the church and its attached buildings, the site functioned since the early sixth century also as a sanatorium where incubation rites were carried out. In addition, the large number of small biglietti recovered, containing petitions for assistance in decisions concerning cases of illnesses and other issues, clearly shows that the sanctuary was also an active Christian oracle centre. The architectural arrangement of the sanctuary consisted of a large, roughly rectangular area (C1) surrounded on all sides by thick and originally rather high boundary walls, whose core-structure is represented by the small church located in the northeastern sector, and articulated in a western narthex, a three-aisled nave, and a tripartite sanctuary (Grossmann 2014 figs. 1-2, pls. Ia-b). To the south, on the eastern side of an open courtyard, a series of four small rooms (1-4) was added, serving as incubation chambers; farther to the south, this original complex reached the boundary wall of an earlier built area (A). At a later stage, the area of the sanctuary was enlarged at its western and south-western sides (C2), extending until the already existing complexes D and B, where the entrance to the church area was finally created. Within this expanded area, some small houses (6-8) were then built in the southeastern corner of court C2, while all other units (9, 10) appear as slightly later additions. All these buildings remained in use approximately until the time of the Arab conquest, which apparently mark the end of cult of St. Colluthos. Later on, when the church complex had already been abandoned, a new boundary wall was constructed to surround the whole cemetery area, which ended up cutting through and covering the northern part of the earlier church building since its foundations stand high above the floor level of the church. Within the city, the plan and articulation of the church by the so-called eastern gate can be quite safely reconstructed despite the severe pillaging of the edifice (Uggeri 1974; Grossmann 2002, 430, fig. 52; 2010b, 165-171). It can be dated to the first third of the fifth century, on the basis of the associated pottery assemblage (Grossmann 2010b, 167). Part of the outer wall and the stylobate have been preserved, together with the crypt below the sanctuary, which is the most relevant feature; it was accessible by two symmetrical staircases on both sides of the central chamber, and had on the eastern wall a niche where probably a reliquary was originally placed Grossmann 2002, 430; 2011b, 114-117). Above, at the church level, it appears that the floor of the sanctuary, including the presbytery, consisted of marble slabs (Grossmann 2011b, pls. IIa-b), while limestone was used for the aisles and the western part of the central nave. The presbytery extended even far into the central nave of the church and had at its western margin a large central field (2x2 m) of opus sectile, of which only the bedding layer remains. On the other hand, the apse, which was located to the east of the crypt, has been completely lost so that its size and exact position can only be guessed; it should have run somewhat parallel to the frontal façade of the sanctuary, and from it the lateral pastophoria ‒ if they actually existed ‒ would have been accessible (Grossmann 2010b, 170). To the west of the church an atrium was added at a later stage (Uggeri 1974, 41; Grossmann 2010b, 170-171, pl. Ib, IIIb), and was characterised by square pillar resting on bases with Attic profile and surmounted by Corinthian capitals, as the stone fragments on the ground indicate. Finally, in the western part of the central nave a number of burials have been discovered, consisting of a shaft connected to the burial cave where the body was placed (Grossmann 2010b 169-170, fig. 2; pl. IVa). The deceased were mainly young women, but there were also two men and one child, each one of them having his/her own burial place. The openings into the burial caves were closed with reused stones from the church's walls, and the shafts filled completely with earth, a fact clearly indicating that these burials were excavated after the church was no longer in use, but also that the place maintained religious importance, perhaps because of a connection with an important saint-figure. Moreover, it appears that the area of the sanctuary was not disturbed (with the exception of one tomb), likely out of a sense of respect. Thus, there is the possibility that on special occasions the liturgy was still celebrated in the church (Grossmann 2010b, 170). The church by the east gate is now known to have been attached to a large basilica (labelled as church 2a), which has been identified immediately to the north of the latter, and excavated in recent years (Grossmann 2011b, 111-117; 2011c, 128-133; 2012). The building displays the traditional basilica plan characterised by a large central nave, two lateral aisles, and the sanctuary with semicircular apse and lateral pastophoria. Clearly a later addition to the church is the annex attached to the north-eastern side of the north pastophorium, which had an elaborated entrance on the western side giving access to a main rectangular hall with an apse at the eastern wall. These features, together with the elements of a large peristyle preceding the entrance (only partially investigated), make reasonable to interpret this space as a reception hall possibly belonging to an episcopal palace (episcopium) (Grossmann 2012, 77-82, pls. 2a-b, 3, 4a-b, 5a). The western end of the church is missing, but the remains of a partition wall have been uncovered, which evidently separated the sanctuary on the east from the narthex that was situated on the western part of the edifice. As for the entrance, a certain variation in the width of the northern aisle (as it can be presumed by preserved traces of the original pavement, seems to suggest the presence of a door on this side of the edifice). The basilica was certainly in use as early as the fifth century ‒ this is the date of the complex as indicated by the pottery finds from the adjoining small church ‒, but some elements of the architectural decoration can be assigned to the first half of the sixth century, and probably belong to later additions (Grossmann 2011b, 130, pl. Va-b). Two other church buildings, labelled d2 and d3 and dated to the fifth-sixth centuries, have been identified in the southeastern part of the city, few meters south of the great wadi (Mitchell 1982, 177-178), and fully investigated in recent years: the large building d2 has been identified as the episcopal church of the city, also on account of the presence of a series of rooms on its southeastern side, which include a small apsed chapel and are likely to belong to the episcopal palace of the city (Grossmann 2002, 430-431, fig. 53; 2008b, 227-239; 2009, 257-260). Despite the state of preservation, the spatial articulation of the building has been reconstructed in its essential features (Grossmann 2009, fig. 1): it had a cruciform ground-plan with the sanctuary being composed of a rather large apse flanked by a series of lateral chambers, of which the one adjoining the apse on the right contained a square baptismal font. A second font was located in the northeastern corner of the naos and belonged to the final phase of the edifice. Finally, the western end of the church was marked by a large court-like area serving as the atrium of the building. As for the chronology, the complex is dated to the fifth-sixth centuries. The analysis of the pottery finds sampled in different areas of the excavated church can be indeed assigned to at least three levels of occupation (Guidotti 2018, 81): the first one, dated to the late IV century, was actually associated to an early non-Christian cult building only partially investigated (cf. Grossmann 2009, 260; Guidotti 2008, 64-66, 80-81); the other two belong to the church complex and reflect, respectively, the phase of its construction and first use during the fifth century, and a later, final stage of fifth-sixth centuries. The other church (d3) displays the plan of a regular three-aisled basilica built with a complete series of tall ionic columns reused from an earlier but unknown imperial building (Grossmann 2002, 432-433, fig. 54; 2009, 261-266, fig. 2; 2010a, fig. 1; 2010c, fig. 1; 2011a, 81-85, fig. 1). The usual eastern transverse aisle, here as well as in the nearby church d2, was replaced by a broad fore-choir, while the sanctuary, which is elevated by two steps, consisted of an apse with a slightly wider porch and at least two, large lateral pastophoria. On the other hand, the most distinctive feature of the building marking its functional destination as a Christian healing centre based on incubation rites is represented by the numerous benches (klinai) distributed between the columns and along the lateral walls of the church (Grossmann 2009, pl. IIIa); additionally, a regular series of incubation chambers almost equal in size run along the inner perimeter of the western atrium. From all these elements it can be deduced that the church-complex was dedicate to St. Colluthos. A date to the sixth century has been established for this building, also on the basis of the stylistic analysis of the various preserved elements of its architectural decoration (cf. Severin 2014). Finally, after the Arab conquest, when the complex had been abandoned, a small single-nave church was built in the eastern part of the earlier central nave, the plan of which, however, is no longer understandable in detail (Grossmann 2009, 266-267, fig. 3). It seems that this new building was very modest in size and probably was not provided of lateral aisles. Only the sanctuary has been partially preserved and consists of a central round apse flanked by two rectangular lateral chambers. On the other hand, it remains uncertain whether this church possessed a narthex at its western end. A completely different structure, for type and building technique, is the church located in the south cemetery outside the city (Grossmann 2000; 2002, 434-436, fig. 55). It is a long five-aisled basilica with a three-aisled middle section surrounded on all four sides by a rather narrow passage; with its rows of 22 columns, the edifice features among the longest churches in Egypt known so far. At its western end, the remains of the narthex can be recognised, with a stairwell in its north corner; how the front of the church was originally designed, however, cannot be ascertained. At the opposite, eastern end, there was an old-style sanctuary with a central apse flanked by irregularly shaped lateral rooms on both sides. The apse was decorated by an inner ring of applied columns with two smaller half-rounded entrances to form the sides of the central main opening. On the basis of such distinctive planimetric and architectural features, this church can be safely assigned to the fourth century. The city of Antinoopolis was also served by two cemeteries, placed outside the enclosure wall at the opposite end of the site: the southern one had a pre-Christian origin and was subsequently readapted by the Coptic community and marked by the building of the large early basilica; the northern one was characterised by many mausolea of different size, all built over an earlier necropolis of simple burial pits dug in the ground. Among these monumental structures, one must include the burial chapel of Theodosia, well known for its painted decoration. At the eastern edge of the north necropolis, a large complex has been excavated, with a central court surrounded by a colonnaded portico, which in all probability served as an appropriate area for the celebration of common memorial meals (refrigeria) by the relatives of the deceased who gathered there on regular occasions (Grossmann 2008b, fig. 1). Later, the complex lost his original purpose: the intercolumnia of the western colonnade were partly bricked up to get small chambers provided with independent entrances (Grossmann 2008b, 42). Some of them were also equipped with a staircase leading to an upper floor or to the roof. Apparently, after these transformations, this part of the peristyle-complex was destined to the civilian population as a residential area, while there are no indications yet that this area was inhabited by monks (Grossmann 2008b, 44). From the court of the peristyle, below the floor level, also come some burials. Most of these burials had been disturbed and the bodies were dispersed in the sand; some of theme, however, were still untouched at the moment of the excavations and yielded a large quantity of textiles (Pintaudi 2008, 11-12, figs. 74-94). Overall, the dating materials recovered (mainly coins and papyri) span from the third to the seventh century (Pintaudi 2008b, 12). Angelo Colonna (PAThs project)
Archaeological research	The archaeological fieldwork conducted at Antinoopolis has been extensive, and almost continuous since the late 19th century. The first official excavations of the site were initiated in 1895 under the direction of the French Egyptologist Albert Gayet, and continued until 1914. Alongside Gayet, the German philologist and Coptologist Carl Schmidt carried out work in the Christian necropolis in 1896. In 1898, Victor Loret was involved in excavations, and Urbain Bouriant conducted a topographic survey. The relevant publications concerning this fieldwork are extremely limited and of considerably poor quality. In 1910, Ernesto Schiaparelli, the director of the Turin Museum, was granted partial concession for a section of the site. This concession was quickly renounced, and excavations were briefly abandoned. In 1914, John de Monins Johnson of Oxford University initiated further excavations. Like his precursors, the publications were limited, comprising a few articles of narrow scope and a single field report. Eventually, the Istituto Papirologico “G. Vitelli” of Florence began excavating in 1935/6, under the direction of Evaristo Breccia. Sergio Donadoni, from the University La Sapienza, visited the site in 1939, leading to a collaboration between the two teams. After a large hiatus as a result of World War II, the two teams shared the concession from the mid-60s onwards, almost without interruption. Between 1993 and 2000, all field-work opportunities were restricted due to security measures which resulted in the closure of Middle Egypt. In 2000, the Istituto Papirologico “G. Vitelli” of Florence began work again, under the direction of Rosario Pintaudi, which is still on-going.

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Authors

Angelo Colonna, Rhiannon Williams, Victor Ghica, 2020

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AL-ŠAYḪ ʿIBĀDA (ANTINOOUPOLIS)