Zenobia
Septimia Zenobia was a third-century queen of the Palmyrene Empire in Syria. Many legends surround her ancestry; she was probably not a commoner, and she married Odaenathus, the ruler of the city of Palmyra. Her husband became king of Palmyra in 260, elevating Palmyra to supreme power in the Near East by defeating the Sasanian Empire of Persia and stabilizing the Roman East. After Odaenathus' assassination in 267, Zenobia became the regent of her son Vaballathus and held de facto power throughout his reign.
In 270, Zenobia launched an invasion that brought most of the Roman East under her sway and culminated with the annexation of Egypt. By mid-271 her realm extended from Ancyra, central Anatolia, to Upper Egypt, although she remained nominally subordinate to Rome. However, in reaction to the campaign of the Roman emperor Aurelian in 272, Zenobia declared her son emperor and assumed the title of empress, thus declaring Palmyra's secession from Rome. The Romans were victorious after heavy fighting; the empress was besieged in her capital and captured in late 272 by Aurelian, who exiled her to Rome, where she spent the remainder of her life.
Zenobia was a cultured monarch and fostered an intellectual environment in her court, which was open to scholars and philosophers. She was tolerant toward her subjects and protected religious minorities. The empress maintained a stable administration, which governed a multicultural, multiethnic empire. Zenobia died after 274, and many tales have been recorded about her fate. Her rise and fall have inspired historians, artists and novelists, and she is a patriotic symbol in Syria.
Name, appearance and sources
Zenobia was born c. 240–241, and bore the gentilicium Septimia. Her native Palmyrene name was Bat-Zabbai, an Aramaic name meaning "daughter of Zabbai". Such compound names for women were common in Palmyra, where the element "bt" means daughter, but the personal name that follows does not necessarily denote the immediate father, rather referring to the ancestor of the family. In Greek—Palmyra's diplomatic and second language, used in many Palmyrene inscriptions—she used the name Zenobia. In Palmyra, when written in Greek, names such as Zabeida, Zabdila, Zabbai or Zabda were often transformed into "Zenobios" and "Zenobia". The element "Zabbai" from Zenobia's native name means "gift of N.N. ", and the name Zenobia translates to "one whose life derives from Zeus". The historian Victor Duruy believed that the queen used the Greek name as a translation of her native name, in deference to her Greek subjects. The philologist Wilhelm Dittenberger argued that the name Bat-Zabbai underwent a detortum, thus resulting in the name Zenobia.The ninth-century historian al-Tabari, in his highly fictionalized account, wrote that the queen's name was Na'ila al-Zabba'. Manichaean sources, reporting the visit of the apostle Addai to the region during the time of Odaenathus, called Zenobia "Queen Tadi", wife of kysr. The name given to Zenobia in those Manichaean writings seems to derive from Tadmor, Palmyra's native name, and this is supported by the Coptic Acts Codex, where Zenobia is named Queen Thadmor.
No contemporary statues of Zenobia have been found in Palmyra or elsewhere, only inscriptions on statues bases survive, indicating that a statue of the queen once stood in the place; most known representations of Zenobia are the idealized portraits of her found on her coins. Sculptures of Palmyrene style were normally impersonal, unlike Greek and Roman ones: a statue of Zenobia in this style would have given an idea of her general style in dress and jewelry but would not have revealed her true appearance. The non-contemporary historian Edward Gibbon has described her as being “of a dark complexion” and considered “most lovely,” and that she “equalled in beauty her ancestor Cleopatra.” British scholar William Wright visited Palmyra toward the end of the nineteenth century in a vain search for a sculpture of the queen.
In addition to archaeological evidence, Zenobia's life was recorded in different ancient sources but many are flawed or fabricated; the Historia Augusta, a late-Roman collection of biographies, is the most notable source for the era. The author of the Historia Augusta invented many events and letters attributed to Zenobia in the absence of contemporary sources. Some Historia Augusta accounts are corroborated from other sources, and are more credible. The Byzantine chronicler Joannes Zonaras is considered an important source for the life of Zenobia.
Origin, family and early life
Palmyrene society was an amalgam of Semitic-speaking peoples, mostly Arabs and Arameans, and Zenobia cannot be identified with any one group; as a Palmyrene, she may have had both Arab and Aramean ancestry. Information about Zenobia's ancestry and immediate family connections is scarce and contradictory. Nothing is known about her mother, and her father's identity is debated. Manichaean sources mention a "Nafsha", sister of the "queen of Palmyra", but those sources are confused and "Nafsha" may refer to Zenobia herself: it is doubtful that Zenobia had a sister.Apparently not a commoner, Zenobia would have received an education appropriate for a noble Palmyrene girl. The Historia Augusta contains details of her early life, although their veracity is dubious; according to the Historia Augusta, the queen's hobby as a child was hunting and, in addition to her Palmyrene Aramaic mother tongue, she was fluent in Egyptian and Greek and spoke Latin. When she was about fourteen years old, Zenobia became the second wife of Odaenathus, the ras of Palmyra. Noble families in Palmyra often intermarried, and it is probable that Zenobia and Odaenathus shared some ancestors.
Contemporary epigraphical evidence
Basing their suppositions upon archaeological evidence, various historians have suggested several men as Zenobia's father:Julius Aurelius Zenobius appears on a Palmyrene inscription as a strategos of Palmyra in 231–232; based on the similarity of the names, Zenobius was suggested as Zenobia's father by the numismatist Alfred von Sallet and others. The archaeologist William Waddington argued in favor of Zenobius' identification as the father, assuming that his statue stood opposite to where the statue of the queen stood in Great Colonnade. However, the linguist Jean-Baptiste Chabot pointed out that Zenobius' statue stood opposite to that of Odaenathus not Zenobia and rejected Waddington's hypothesis. The only gentilicium, a hereditary name borne by people that was originally the name of one's gens by patrilineal descent, appearing on Zenobia's inscriptions was "Septimia", and it cannot be proven that the queen changed her gentilicium to Septimia after her marriage.
One of Zenobia's inscriptions recorded her as "Septimia Bat-Zabbai, daughter of Antiochus". Antiochus' identity is not definitively known: his ancestry is not recorded in Palmyrene inscriptions, and the name was not common in Palmyra. This, combined with the meaning of Zenobia's Palmyrene name, led scholars such as Harald Ingholt to speculate that Antiochus might have been a distant ancestor: the Seleucid king Antiochus IV Epiphanes or Antiochus VII Sidetes, whose wife was the Ptolemaic Cleopatra Thea. In the historian Richard Stoneman's view, Zenobia would not have created an obscure ancestry to connect herself with the ancient Macedonian rulers: if a fabricated ancestry were needed, a more direct connection would have been invented. According to Stoneman, Zenobia "had reason to believe to be true". The historian Patricia Southern, noting that Antiochus was mentioned without a royal title or a hint of great lineage, believes that he was a direct ancestor or a relative rather than a Seleucid king who lived three centuries before Zenobia.
On the basis of Zenobia's Palmyrene name, Bat Zabbai, her father may have been called Zabbai; alternatively, Zabbai may have been the name of a more distant ancestor. The historian Trevor Bryce suggests that she was related to Septimius Zabbai, Palmyra's garrison leader, and he may even have been her father. The archaeologist Charles Simon Clermont-Ganneau, attempting to reconcile the meaning of the name "Bat Zabbai" with the inscription mentioning the queen as daughter of Antiochus, suggested that two brothers, Zabbai and Antiochus, existed, with a childless Zabbai dying and leaving his widow to marry his brother Antiochus. Thus, since Zenobia was born out of a levirate marriage, she was theoretically the daughter of Zabbai, hence the name.