INTRODUCTION
Delving into the annals of lost civilizations is akin to exploring ancient, silent plays. An echo in time, these societies whisper tales of grandeur, rites, wars, and inventions that molded the world. One persistent thread woven into the fabric of each culture is the role and relevance of propaganda. Whether as an instrument of power, a tool for cultural regression or sometimes, a catalyst for revolution, propaganda has served as a manipulative apparatus used by rulers and elites to sway public opinion and consolidate authority. This article sets out to analyze propaganda and power dynamics in lost civilizations, unravel theories and interpretations, address mysteries and controversies, emphasize symbolism and cultural significance, underline modern investigations, and conclude with their legacies.
HISTORICAL BACKGROUND
The wheels of propaganda began turning, arguably, with the advent of written language. Arguably, the Bas-reliefs of Sumer circa 3000 BC – used to glorify their kings and gods – can be viewed as an early form of propaganda. Fast forward to Ancient Egypt, and Pharaoh Akhenaten embellished history through public art and stelae to propagate the supremacy of the god Aten and understate the influence of traditional Egyptian gods. Around 500 BC, Darius I of Persia adopted a similar strategy when he proclaimed himself a deity in the Behistun Inscription and selectively presented historical events to calculate a specific narrative.
Concurrently, in Greece, propaganda assumed an intellectual turn with rhetoric and persuasion reigning supreme. Sophists enticed audiences with their compelling arguments, while figures like Aristotle, Plato, and Isocrates delineated principles of persuasive speaking. In 44 BC, during the Late Republican period in Rome, Julius Caesar published the Commentarii de Bello Gallico, promoting his military exploits to rope in political support.
THEORIES AND INTERPRETATIONS
Propaganda in lost civilizations was often painted with the brush of heroic narratives and divine mandates to legitimize authority and inspire social order. The Epic of Gilgamesh stands as an embodiment of Sumer’s worldview. It delivers a potent message about the indispensability of camaraderie, the vanity of mortal pursuits, and the inevitability of death. By enveloping this narrative in the personage of Gilgamesh, a demi-god king, Sumerians cleverly infused their social, political ethos into an engaging narrative.
One prominent interpretation by Dr. Sarah B. Pomeroy argues that gender politics in both Greece and Rome was rampant with propaganda. The relative absence of female representations and their frequent portrayal as disruptive forces served to cement patriarchal hegemony. In Inca civilization, known for its competent administrators, propaganda was used as a tool to unify their multicultural empire through state-controlled art and architecture, a theory proposed by Terence N. D’Altroy.
MYSTERIES AND CONTROVERSIES
No treatment of propaganda in history is complete without the Mayans, whose hieroglyphic texts at monumental sites leave an indelible print of state propaganda. However, the precise interpretation has stirred controversies. For instance, regarding Tikal’s Stela 31, some scholars propose it commemorates the accession of a foreign ruler, while others see it as a Tikal king asserting control over a subordinate city. Regardless, Stela 31 exemplifies Mayan rulers’ attempts to shape history and public perception through propaganda.
Within the Indus Valley Civilization, the absence of any discernable royal propaganda puzzles historians, given ubiquitous instances in contemporaneous civilizations. This has spurred theories suggesting a decentralized society, an egalitarian utopia, or conversely, an efficient surveillance state with no need for propaganda.
SYMBOLISM AND CULTURAL SIGNIFICANCE
Propaganda often morphed into vivid symbols infused with cultural significance. In ancient Egypt, Pharaoh Akhenaten’s representation with rays of the sun god Aten touching him symbolized divine communication. The burial mask of Tutankhamun, projecting the young pharaoh as the god Osiris, served to legitimize his lineage and propagate the belief in the afterlife—a cornerstone of Egypt’s cultural ethos.
For Greeks, statues embodying civic virtue, like the Charioteer of Delphi or the statue of Athena Parthenos in Athens, were clear representations of state propaganda asserting the city-states’ cultural values.
MODERN INVESTIGATIONS
Modern investigations centered on propaganda in ancient civilizations involve deciphering texts, analyzing art, and examining archaeological remnants using sophisticated technology like 3D scanning and photogrammetry. Techniques like reflective transformation imaging help to scrutinize inscriptions and reliefs that have faded or been damaged.
Recent studies, such as Dr. Mary Jane Cuyler’s research at Palatine Hill in Rome, revolve around analyzing how propaganda was embedded in the lavish homes of wealthy Romans to display their power, wealth, and political support to Caesar’s principate.
In the digital era, crowd-sourcing and collaborative software have made it possible for academics and enthusiasts worldwide to collectively decipher and translate ancient inscriptions—a crucial tool in unearthing propaganda texts.
LEGACY AND CONCLUSION
The legacy of propaganda in lost civilizations resounds through the corridors of our contemporary world. It enhances our understanding of leader-follower dynamics, the legitimization of power, the impact of public sentiment, and the instrumental role of art and language in narrative crafting.
Propaganda has underscored the nuances of statecraft, the construction of identity, and the dynamics of power since antiquity. As keen students of history, such rich, sophisticated propagandic practices engage us in a dialogue across millennia, presenting a mirror to our culture and politics, simultaneously humbling and enriched by the power of human creativity and ambition.
