jay mcanally
BA, Hons, University of Western Australia (Perth), Classics and Ancient History, 2004
Junior Research Fellow, Australian Centre for Ancient Numismatic Studies, Macquarie University (Sydney), 2006
Royal Numismatic Society (UK), Martin Price Fund Award Recipient, 2008
PhD Candidate, University of Western Australia (Perth), Current
Honorary Research Fellow, University of Western Australia (Perth), Current
Supervisors: Professor A. B.Bosworth (deceased); Professor John Melville-Jones; Doctor Lara O'Sullivan
Junior Research Fellow, Australian Centre for Ancient Numismatic Studies, Macquarie University (Sydney), 2006
Royal Numismatic Society (UK), Martin Price Fund Award Recipient, 2008
PhD Candidate, University of Western Australia (Perth), Current
Honorary Research Fellow, University of Western Australia (Perth), Current
Supervisors: Professor A. B.Bosworth (deceased); Professor John Melville-Jones; Doctor Lara O'Sullivan
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Papers by jay mcanally
Ethnic identities in antiquity are difficult to define, and sometimes even to detect: that of Carians is no exception. In fact, it is sometimes one of the more difficult identities to detect and define, given the lack of self-representation made by Carians in, for example, literary sources. The Carians, descended from a Bronze Age Anatolian Luwian culture group, became well known in antiquity for their reputation as mercenaries. Serving different kings, they travelled to Lydia and Egypt and adopted elements of these cultures. Considered to have been Hellenisers later, Carians were also Persian-influenced, leading modern scholarship to refer to the Creolisation of Carian identity. The principal source of Carian inscriptional evidence from the sixth century consists of the funerary stelae discovered at Saqqara in Egypt, some having artwork depicting Carians in ways that suggest how they sought to be seen. The archaeological evidence of the stelae bearing emic representations is addressed, and in combination with the etic literary evidence of the Greek author Herodotus, a coherent aspect of Carian identity is outlined. In particular, the evidence left by the Carian mercenaries with the Mwdon- ethnonym – those who served the Säite king Amasis – is addressed.
The works of Xanthus of Lydia (FGrH 765) survive in fragments, one of which will be discussed. The fragment has a complex path of transmission, coming from a citation of Nicolaus of Damascus by the compiler of the Suda. The text was repaired by Felix Jacoby in a way which produced a genealogical stemma, and so a mytho-genealogical line of identity. Jacoby’s constructed genealogy will be challenged. In doing so, other texts referring to Carian mytho-genealogical identity will be tested against the Xanthian material in order to ascertain its value as a mytho-genealogical statement of Carian identity.
Conference Presentations by jay mcanally
Ethnic identities in antiquity are difficult to define, and sometimes even to detect: that of Carians is no exception. In fact, it is sometimes one of the more difficult identities to detect and define, given the lack of self-representation made by Carians in, for example, literary sources. The Carians, descended from a Bronze Age Anatolian Luwian culture group, became well known in antiquity for their reputation as mercenaries. Serving different kings, they travelled to Lydia and Egypt and adopted elements of these cultures. Considered to have been Hellenisers later, Carians were also Persian-influenced, leading modern scholarship to refer to the Creolisation of Carian identity. The principal source of Carian inscriptional evidence from the sixth century consists of the funerary stelae discovered at Saqqara in Egypt, some having artwork depicting Carians in ways that suggest how they sought to be seen. The archaeological evidence of the stelae bearing emic representations is addressed, and in combination with the etic literary evidence of the Greek author Herodotus, a coherent aspect of Carian identity is outlined. In particular, the evidence left by the Carian mercenaries with the Mwdon- ethnonym – those who served the Säite king Amasis – is addressed.
The works of Xanthus of Lydia (FGrH 765) survive in fragments, one of which will be discussed. The fragment has a complex path of transmission, coming from a citation of Nicolaus of Damascus by the compiler of the Suda. The text was repaired by Felix Jacoby in a way which produced a genealogical stemma, and so a mytho-genealogical line of identity. Jacoby’s constructed genealogy will be challenged. In doing so, other texts referring to Carian mytho-genealogical identity will be tested against the Xanthian material in order to ascertain its value as a mytho-genealogical statement of Carian identity.