The Schist Disk

The Schist Disk: Egypt and “Advanced” Technology

Since discovered in 1936 in the Egyptian village of Saqqara, the so-called 

“Schist Disk” has been used to support the widely-held contention that the ancient Egyptian culture acquired technology far superior to their own at some point in their development from an outside source.

And while this disk may not be definitive proof of that contention, considering all that is known about the Egyptian culture after nearly two centuries of concerted study, theEgyptians of 3000 BCE did not have the capabilities to create such a sophisticated pieceof technology. Yet, they did.

 

The Schist Disk

The Mystifying Discovery

Uncovered by renowned British Egyptologist Brian Walter Emery while excavating the tomb of Prince Sabu, son of Adjuib Pharaoh, governor of the First Dynasty (circa 3000BCE), the Schist Disk was found among some common funerary objects (including stone vessels, flint knives, arrows, and a few copper tools) Emery initially cataloged as “a container in the form of a schist bowl.”

The term schist, derived from the Greek word σχ?ζειν meaning “to split” (referring to the relative ease with which this material can be split along the lateral plane), is a category of medium-grade metamorphic rock rich in what are termed “lamellar” minerals, which include mica, chlorite, talc, hornblende, and graphite.

Derived from clay and mud, which have undergone a series of extreme physical-chemical(transitioning from shale to slate to phyllite), most schists are made of mica, but graphite and chlorite are also quite common.

 

And while the existence of ancient objects made of this hard but brittle material is far from rare, the design and craftsmanship of this disk, in particular, is astounding—if not more than a little eerie. Not only did it require extraordinary practice and patience to create, but other similarly-crafted pieces also have never been found.

The Realm of Incredibility

Approximately one cm thick (approximately two-fifths of an inch), 61cm in diameter (24inches), and 10.6 cm (4.2 inches) in the centre, the method used to craft the Schist Disk remains unknown. It continues to confound craftsmen even after two centuries.

Resembling a plate or concave steering wheel of a car, it has three cuts or curved“shovels” that resemble the helix of a boat, and in the centre is an opening with a collar that would appear to function as the receptacle of some axis of a wheel or other unknown mechanism; perhaps a central hub designed to fit onto a wooden pole.

Although experimental archaeologists have offered several possible engineerings cenarios to explain how the Egyptians may have accomplished other incredible feats of construction, such as the pyramids and the Great Sphinx, the Schist Disk remains within the realm of: How could they possibly have conceived, let alone accomplished that?

But unlike the monumental works created by the Egyptians, which can be visually traced through several stages of technological success and failure, no earlier prototypes or unsuccessful attempts at constructing a schist disk have been discovered during decades of Egyptian excavation.

It is as if one and only one disk was created—perfect and flawless. However, renownedBritish Egyptologist Cyril Aldred rejects this idea asserting that regardless of what purpose the object was intended to serve, its design was, without a doubt, a replication of a previous, much older metallic object. (An object never discovered.)

Adding to the mystery of the object’s construction is the well-documented theory that the introduction of the wheel to Egyptian society didn’t occur until the Hyksos invasion of

 

the late Middle Kingdom (around 1640 BCE). The Hyksos are historically known to have employed the wheel on several devices but used it primarily on their military chariots.

Thus, one must ask: If the Schist Disk is not a wheel nor modeled after a wheel, from what was it conceived? And how could a culture that typically used crudely-made copper or bronze chisels to hew stone by hand have mastered a technique to work a material as delicate as mica to this extraordinary level of perfection?

And perhaps most importantly, why would the Egyptians invest the time, tools and skills needed to create this object if it didn’t serve some specific, very significant purpose?

Other-Worldly Origins?

Even after nearly a century of theorizing and speculation, the Schist Disk remains just as much an enigma as when first discovered.

For a growing number of both scholars and laypeople, this mysterious object has bee nadded to a growing list of accomplishments demonstrating technological and engineering feats far beyond the capabilities of what continues to be viewed as a“primitive” and “less advanced” culture.

In recent years, this belief has led to a growing number who support the assumption that the ancient Egyptians must have been provided advanced technological knowledge from an outside source (even, perhaps, aliens from beyond our solar system).

And while this assertion lacks credence with the modern scientific community, there can be no denying that the Egyptians somehow succeeded in technological accomplishments that should have been beyond their abilities–according to everything we know about them today.

The Ongoing Mystery

Currently, the Schist Disk is housed in the first wing of the Egyptian Museum of Cairo and labeled an “incense container,” although there is no proof (nor even common consensus) to support this assertion.

What is certain, however, is that during the time of its construction, stone carving was amuch more sophisticated skill than modern scientists had initially imagined.

Even so, the Schist Disk continues to constitute one of the most perplexing Egyptian and ancient civilization mysteries, providing fuel for all those who flatly refuse to believe that such an advanced piece of technology could have been conceived and created by any ancient culture–without other-worldly help. Many even speculate that it was intended to serve some other-worldly purpose.

By James R. Coffey

Assassins

Unveiling the Enigmatic World of the Assassins: Tracing the Legacy of the Elusive Hashashins.

By Belal Nawar

Senior Journalist 

Photo Source: Medium

The TV series “Al Hashasheen”, starring the talented Karim Abdel Aziz, Sammy Sheik, Fathi Abdulwahhab, Nicolas Moawad, and Omar El Shenawy. and directed by the genius Peter Mimi has raised several questions regarding the origin story of the offers the organization known as the “Hashashin.” 

Who are they? What is their faith? These were the lingering questions that occupied the minds of the viewers as the show commenced on the first day of Ramadan. Therefore, we will provide answers and delve deeper into the history of this group.

The Assassins, also known as Hashashins, Hashishin, or Hashashiyyin, were a religious sect of Ismaili Shia Muslims hailing from Persia. Emerging in the 11th century, this sect became synonymous with political intrigue and covert operations in their search for more power. 

While their militant actions were often associated with targeting Crusaders, historians argue that their motives encompassed a broader scope, including opposition to Muslim rulers perceived as impious. Notably, the modern term “assassin” derives from this enigmatic group, which operated from 1090 to 1272.

At the heart of the Assassin’s narrative is the enigmatic figure of Hassan Al Sabah, believed to be the founder and leader of the Nizari Ismailiyyah faith. Raised in the city of Rayy, Hassan embraced the Ismaili faith in his youth. His unwavering commitment and rise within the Ismaili organization led him to seize the formidable fortress of Alamut in 1090, establishing a stronghold for the Assassins. 

Known for his Self-disciplined lifestyle and Rigorous regime, Al Sabah left a profound impact on the Assassins’ ideology and practices, emphasizing the acceptance of absolute authority in matters of faith.

The Hashashins employed a range of mischievous tactics to achieve their objectives without getting noticed. Infamous for their skill in political assassinations, they struck fear into the hearts of their enemies through targeted killings. 

Their reputation for stealth and precision made them a formidable force, as they exploited vulnerabilities and struck at critical moments. The Hashashins’ mastery of disguise, infiltration, and psychological warfare further contributed to their mystique, elevating them to legendary status in some historical accounts.

Over the centuries, the legends and tales surrounding the Assassins have captured the imagination of storytellers and historians alike. While some accounts may be speculative, the enduring legacy of the Hashashins has left an indelible mark on popular culture. 

Their shadowy or unnoticed presence, enigmatic rituals, and strategic assassinations continue to inspire intrigue, making them a subject of fascination in literature, film, and other forms of entertainment like the Ramadan Egyptian show as well as the game “Assassins Creed.” 

Mango

Mango season:

A look at one of Egypt’s favorite delights - Ghada Abdel-Kader,  Aug 2022 Ahram

MANGO

Ahram Online spoke to experts and traders in Souk El-Obour – one of the largest and most famous fruit markets in Cairo – about the sweet and flavourful fruit that is synonymous with Egypt in the summer.

                     

Mohamed Ali Pasha – who ruled the country between 1805 to 1848 and is popularly considered the founder of modern Egypt – brought mango shrubs to the country from his journeys to India and Ceilan. At that time, the mango fruit was very popular in Southeast Asian countries.

The first mango tree was imported from India in 1832 and planted in the Shubra palace garden. Only a few types of mangoes were grown in Egypt in those days, and were typically found in palaces across Egypt. The oldest mango trees in Egypt are found in the garden palace of Mohamed Ali Pasha which is now the premises of Ain Shams University Faculty of Agriculture.

Today, Egypt has more than 200 varieties of mangoes. Each type has its distinct flavour, smell and taste. The most popular Egyptian varieties are Awees, Fas, Taymour, Alfons, Hendi (Indian).

“The Egyptian mangoes are very popular and enjoyed all over the world. All kinds taste sweet and delicious, even the ones that are lower quality (El-Baladi),” says Abdul Hafeez Hussein, who is one of oldest and largest fruits traders in Souq El-Obour.

Hussein has been in fruit trade for 60 years now. He imports and exports different kinds of fruits from all over the world, including mangoes.

“All the Egyptian fruit traders respect newly implemented government policies to rationalize foreign imports and encourage the national industry. Now, we import only 10 percent of what we used to import in previous years,” Hussein adds.

“We regard the Fas as the father of Egyptian mango varieties. Awees mangoes are the most expensive, followed by Alfons (grown by Alfonse Greis - 1890's), Taymour (Timor Pacha -1880's), Hendi Menshawi, Kobania, Zebda, Mabrouka, Naomi, Foutouh, and then Arnaba,” said Farag El-Najawy, a seller in one of largest and oldest fruit trading institution.

He deals in all kinds of Egyptian fruits and has been working for 40 years selling fruit to a broad range of retailers and wholesalers.

“The high-income customers prefer to eat Fas, Awees and Alfons, while the rest like the more reasonably priced types like Zebda (butter) and sukari mangoes. The prices range between EGP 20 up to 60,” El-Najawy says.

“Zebda has a very soft [texture]. It is used in all fresh juices shops and restaurants,” he adds.

El-Najawy explained that Zebda mango is the only variety suitable for refrigerated storage, and can last up to 12 months at home.

He added that the best way to store mangoes fresh is to refrigerate them with the skin intact. “Leave them on the counter until they soften and are ready to use them. They can also, be peeled, cubed and placed in an airtight container in the freezer, where they will last for up to six months,” he said,

According to the latest statistics from the Economic Agricultural Affairs Sector at the Ministry of Agriculture and Land Reclamation in 2020, Egypt’s total area under mango cultivation reached 310,019 feddans with a total production of 1,203,743 tons.

In the year 2020, Egypt’s total quantity of mango exports were 231 tons with a total value 2,846 thousand pounds.

“Mangoes are the most important fruit crop cultivated in all Egyptian governorates from Matrouh to Aswan governorates,” Hussein adds.

Hussein said that in the past, Ismailia was the main mango producing governorate, growing the best quality fruit. Now, the finest quality is cultivated in the Al-Haram area in Giza governorate, in addition to in the desert districts, Wadi El-Natrun, Tehidi and Ragwa area on the Cairo-Alexandria desert road; Madinet El-Sadat in Menoufia; Abu-Ghaleb, Beni Salama in the Delta and El-Nobaria.

Mango harvest season in Ismailia governorate starts in mid-August and lasts until October. “The decline in mango production in Ismailia governorate was due to climate change and [the emergence of] several diseases. The mango trees in farms become older and less productive. The trees are between 50 or 60-years-old,” El-Najawy adds. 

The most popular and best selling mangoes are Fas, Awees, Alfons and sedika mangoes. “Sedika mango is a new Egyptian kind that has been cultivated for seven years now. These kinds are creamy with no fibre and have a unique sweet sugary taste and texture unlike other varieties,” says Fares El-Qott, a wholesaler specialized in high quality Egyptian mangoes. 

“All mango types are good this season and available with reasonable prices this year. The prices [this year] range from EGP 10-30 unlike last year or previous years,” El-Qott says.

“I export Egyptian mangoes to Yemen, United Arab of Emirates, Kuwait, Saudi Arabia, Libya and European Union countries,” he adds.

The most common foreign mango varieties are Kent, Keitt, Heidi, Naomi, Tommy Atkins and R2E2. “They are attractive with dark green, orange-yellow to red colours,” El-Qott says. “These kinds have mid to large size, elongated and pointed curved shape at one end. They are mostly available late in December after Egyptian national and local mango season ends,” he adds.

“Fresh Egyptian mangoes are the tastiest in comparison to other varieties across the world. They have distinctive sweet flavour, special fruity fragrance, beautiful appearance and mouthwatering taste and high nutritional value,” confirms Dr. Sanaa Ebeid, head of tropical fruits section at Horticulture Research Institute in Giza.

Ebeid is a researcher specializing in mangoes.

“Mangos have tremendous health benefits. They are considered the queen of fruits and fruit of happiness. Mango contains amino acid called tryptophan which helps in formation of serotonin known as ‘the happiness hormone’,” she adds.

Ebeid explains that mangos have other benefits, including being high in fibre, which acts as a natural laxative. It is rich in vitamins A, C, E, zinc, folate, B2, B6, iron, phosphorus, magnesium and calcium. They are a good source of the antioxidants and are anti-inflammatory. It has certain phytochemical which help in the treatment of constipation, indigestion and soothe uncomfortable symptoms of irritable bowel syndrome (IBS). It alleviates certain symptoms as such as fatigue and mood swings during the menstrual cycle.

Boxes of Mangos

                          

She said that the mango tree itself is used in making furniture and the fruit waste (skin and stone) can be fermented to make biogas. In addition, the oil extracted from kernel is used in medical cosmetics, while Arabic gum can be extracted from the tree’s bark. In ancient times, powder made from the bark and leaves was used to heal burns and skin rashes.

Vestments of the Coptic clergy

During mass and other religious occasions celebrated by Egypt’s Coptic Orthodox Church, all eyes are often drawn to the vestments of the clergy. While these are often visually beautiful, they are also in essence symbols of the sacred duties of those who wear them towards the Church. “The clergy and their assistants in religious rituals are obligated to wear special vestments for prayer,” said Christina Monir, PhD holder in Coptic art and antiquities. 

During prayer, the clergy don long, loose white garments designed to recall the appearance of the seraphim and cherubim described in the Bible with their six wings, two covering their heads, two covering their bodies, and two covering their feet and symbolising modesty during prayer. Hence, the Coptic clergy wear a long white garment known as a tonia along with a head covering.

There are also differences between the vestments used in the Coptic Church and those used in other denominations, said Milad Nabil, a doctoral researcher in Coptic history. “All the vestments trace their roots to the attire described as being worn by priests in the Old Testament, which were characterised by ornate and prayer-specific garments. But within the Coptic Church, vestments with specific details and elaborate decorations also distinguish the various ranks of the clergy,” 

“The attire worn by assistants to priests in the liturgical service, known as shamamsa or deacons, differs from that worn by priests and bishops, as do the vestments worn by the Pope of the Coptic Church. Wearing these different types of vestments is considered a religious duty observed by those who attain clergy rank.” Attaining the rank of clergy is a sacred responsibility granted to lay Christians deemed qualified by a priest to assist in religious rituals. The priest nominates those he has selected, and they are then ordained by a bishop to one of the ranks of deacons. They then serve the Church by chanting hymns, reciting liturgical readings, and performing other duties.

There is no specific age requirement to join the rank of diaconate. “I remember I was only 15 years old when I was ordained in the first rank among the five degrees of the diaconate. Since then, it has become my duty to memorise and chant hymns on religious occasions. I also wear the tonia, a white open-sided garment worn over my clothes when reciting hymns.” 

“The tonia is the most sought-after garment among the clergy, and it is worn by all ranks with additional pieces used to indicate hierarchy. It has ornate edges adorned with coloured thread on the sleeves, collar, and back, along with a prominent embroidered cross on the front and back. It has openings on the sides, allowing it to be worn over regular clothes during Mass and prayers,” said Keroloss El-Antony, owner of the El-Antony Vestments Shop in Cairo.

Deacons stand in a designated place in the church during services, and neither they nor the priests wear shoes inside the sanctuary during prayers, putting on telig, a kind of thick socks, instead. 

They can distinguish rank by wearing a white tonia with a coloured sash. “I only wore the Tonia as a chanter, but when I was ordained a reader, the second rank of deacon, my attire slightly changed, and I started wearing a sash called a patrashil over the Tonia, with one side in red adorned with gold and the other in dark blue or black.” 

During celebrations, the liturgy, and prayers throughout the year, Coptic deacons wear the patrashil sash with the red side facing out. However, during funerals and on Good Friday and during Holy Week dedicated to commemorating the crucifixion of Jesus Christ, they wear it with the dark side facing out.  Not only does the colour of the patrashil change, but so does that of the flags inside the church and the altar curtain. Throughout the year, they are crimson, symbolising the sacrifice of Jesus Christ with his body and blood on the cross. But in Holy Week, they change to either white or black, like the attire of the priests and the deacons, El-Antony explained.

“The way the patrashil is worn varies depends on the deacon’s rank. ‘Readers’ and ‘assistant deacons’ who hold the second and third ranks, respectively, wear it by wrapping it around their waists from the front and crossing it behind their backs, imitating the image of carrying a cross. They then bring it back over their shoulders to both sides and tuck it in at the waist, creating a belt-like appearance with two vertical lines of the sash.” 

“The remaining ends hang down in front of their feet. The way the patrashil is tied in the shape of a cross symbolises the deacons’ readiness to serve and assist Jesus Christ in carrying the cross.”

“In a way that is designed to emulating the angels, the fourth and fifth ranks of the deacons, called deacons and archdeacons, tie the patrashil over one shoulder and under the other, leaving it to dropdown like angel wings. They also wear a round head covering that is golden and white during prayer and black outside the church.” 

“The first ranks of deacons are allowed to wear black garments outside the church, but they are not permitted to grow beards like priests.”

PRIESTS’ ATTIRE: Remembering the day he was chosen as a priest at the Virgin Church in Mokattam, Father Basileos Gerges said that “Bishop Raphael presented me, after nomination by the church I was serving in as deacon, to [then head of the Coptic Church] pope Shenouda III for ordination as a priest.

“After I became a priest, I had to give up wearing regular clothes outside the church and wear the black garments of the clergy for the rest of my life. These can be adorned with crosses and patterns on the pockets and sleeves or kept plain,” Gerges said.

Priests wear distinctive garments when compared to deacons. “A priest wears a black head covering, and during the liturgy, he replaces it with a white head cover adorned with gold patterns, called the taylasan” 

“This is high at the top and extends down the back, with a piece of fabric reaching the feet. On religious occasions, the priest adds a sadra over his tonia, with an opening for the neck extending down to the feet in the front of him, while being shorter to the shoulders from the back. On the front of the sadra, there are embroidered images of the 12 disciples. In addition to the sadra, a priest may wear a sleeveless bornos with crosses and ornamental designs on it during rituals.”

It is only on certain occasions that the priest wears his full celebratory garments, Father Gerges explained. “While I wear the black head covering and clergy garments outside the church, I dress in white and gold for the prayers and liturgy. When I was ordained as a priest, I obtained a tonia and taylasan to pray in as an assistant priest. I then added the bornos and sadra when I became a main priest,” he said.

“I wore this complete set of garments on various occasions, including on my ordination day, as well as during vespers, the evening prayer on the same day, and during the liturgy the following day. Now, I wear the tonia and taylasan regularly, reserving the bornos and sadra for special events.” 

The rank of bishop is only bestowed upon those who pursue a monastic life within the Coptic Church. Monks wear the black garments of the clergy throughout their lives, along with a black hood called a qalansuwa that is embroidered with six crosses on each side representing the disciples and a large cross in the centre symbolising Jesus Christ. “When performing prayers, the monks wear a white tonia and qalansuwa over their black garments” 

“One of the monks may be chosen as a bishop, being responsible for several churches. In this case, he wears the black clergy garments adorned with crosses and a black head covering. During prayer and religious rituals, a bishop wears a white tonia and a bornos over his black garments and replaces the black head covering with a white one in the same style embroidered with golden thread. The bishop also wears a sadra similar to that of a priest.”

Bishops’ hats, which the pope also wears on non-formal occasions, are among the most challenging head coverings to make in the Coptic Church. According to Jihan Ayad, who makes special head coverings for bishops, priests, and deacons, making a bishop’s hat takes approximately 24 hours and is divided into multiple stages. 

“The process begins with creating a mould, followed by cutting strips of satin fabric and using them to construct the hat. The difficulty lies in building the outer structure of the hat by adding one satin strip after another,” Ayad said. “Despite the similarities in priests’ and bishops’ attire, there are distinct differences and subtle details that indicate the rank of each,” Monir explained. “Bishops and the pope wear bornos that differ in design from those of priests and are more decorated. Bishops also wear a wide linen or silk belt over their chests and fastened at the front. This indicates the need for vigilance and the bishops’ role as the shepherds of the Church.”

“Bishops may also wear a balien, a piece of fabric worn over the usual head covering and fastened cross-shaped over the chest and back. Today, the wearing of this has declined, like the narrow sleeves that priests used to wear over the wide tonia sleeves to facilitate their movements, but some are working on reviving both traditions.” she said.

The pope’s staff, also known as a shepherd’s staff, is topped with two metal serpents symbolising the serpent that Moses is described as mounting on a staff to save those who looked upon it in the Old Testament of the Bible. According to Monir, the staff is one of the most significant parts of the Pope’s attire.

Pope Tawadros II

“The pope’s attire is not significantly different from that of the bishops. He wears the same head covering on most occasions, for example, except during celebrations when the pope’s crown is higher than those of the bishops,” she added.

Despite the similarity in clothing, the pope stands out from the bishops owing to his crown adorned with pearls and crystals and intricately embroidered with golden thread, El-Antony said. “This crown takes at least 15 days to make by two workers. One makes the base, while the other embellishes it with embroidery and final additions. The crown is adorned with the images of saints and topped with an upright cross.”

The pope only wears the ceremonial crown during official celebrations and holidays. When reading the Bible during Mass, the pope also removes the crown and substitutes a white qalansuwa. 

Coptic Wedding In Montreal

“Among the ecclesiastical garments in the Coptic Museum in Cairo, there is a ceremonial crown given as a gift by the emperor Menelik II of Ethiopia to pope Kyrillos V, who donated it to the museum,” said Hayam Rushdi, head of the Coptic Museum’s Scientific Department.“In the 12th room of the museum, which contains ecclesiastical vestments, there are pieces dating back to the 19th century, including sadras, tonia, sleeves, and an altar curtain. Some of the pieces are adorned with images of the Virgin Mary carrying the baby Jesus, as well as saints, angels, and various crosses,” Rushdi said.

“Other pieces have images of Christ’s disciples written in Arabic on them and the Islamic date written out alongside the Coptic date,” she concluded.

This article was published by Al-Ahram newspaper on August, 30-2023.

TARO

“Dinner is ready!” As mom calls us for dinner, I begin to notice a delicious aroma that I had almost forgotten. I look to see what it is — the annual mouthwatering green soup with white cubes in the middle.

Whether it is eaten with bread, rice, or simply on its own, cooked taro is an essential dish in every Coptic Christian household on the Feast of the Epiphany. Although some children dislike it, others anticipate this feast to enjoy its taste. The celebration will not be complete on the Feast of the Epiphany without having cooked taro.

TARO SOUP - KOLCAS

Epiphany (Eid Al Ghitas) is annually celebrated on 19 January, 12 days after Christmas on January 7. In the Christian faith, the feast commemorates the baptism of Jesus Christ by John the Baptist.

In the Coptic Orthodox Church, baptism is the process of immersing a child into holy water, representing a new life for newborns.

Symbolic for this holy sacrament, taro also needs to be submerged in water to be thoroughly cleansed and cooked, since raw taro is poisonous. A deep-rooted Coptic tradition, Copts cook taro in celebration of this feast because it symbolizes the purity that Christians believe they receive upon baptism.

Taro also has a dark and muddy skin which has to be peeled off to reveal the white flesh that is later cooked and eaten. In the same way, Christians are freed from the sinful human nature that they believe they are born with only after baptism.

Moreover, taro roots are generally buried underground before being pulled out to be cooked for food. This is another symbolism of baptism marking death, burial, and resurrection in Jesus Christ. Copts cook taro in celebration of this feast because it symbolizes the purity that Christians believe they receive upon baptism.

Taro also known as Jewish Artichoke

Inspired by the Biblical verse, “Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” (Romans 6:4)

Aside from its Coptic references, taro has multiple health benefits. As it is rich in nutrients, taro contributes to improving digestion, controls high blood pressure, and helps maintain a healthy immune system.

Since the Feast of the Epiphany was just around the corner, below is the most common recipe to cook taro in a Coptic home.

Article by MARINA MAKARY 

HISTORY OF TARO

Taro is one of the most ancient cultivated crops. Taro is found widely in tropical and subtropical regions of South Asia, East Asia, Southeast Asia, and Papua New Guinea, and northern Australia and in Maldives. Taro is highly polymorphic, making taxonomy and distinction between wild and cultivated types difficult. It is believed that they were domesticated independently multiple times, with authors giving possible locations as New Guinea, Mainland Southeast Asia, and northeastern India, based largely on the assumed native range of the wild plants. However, more recent studies have pointed out that wild taro may have a much larger native distribution than previously believed, and wild breeding types may also likely be indigenous to other parts of Island Southeast Asia.

Archaeological traces of taro exploitation have been recovered from numerous sites, though whether these were cultivated or wild types cannot be ascertained. They include the Niah Caves of Borneo around 10,000 years ago, Ille Cave of Palawan, dated to at least 11,000 year ago; Kuk Swamp of New Guinea, dated to between 8250 BC and 7960 BC; and Kilu Cave in the Solomon Islands dated to around 28,000 to 20,000 years ago. In the case of Kuk Swamp, there is evidence of formalized agriculture emerging by about 10,000 years ago, with evidence of cultivated plots, though which plant was cultivated remains unknown.

Taro were carried into the Pacific Islands by Austronesian peoples from around 1300 BC, where they became a staple crop of Polynesians, along with other types of "taros", like Alocasia macrorrhizos, Amorphophallus paeoniifolius, and Cyrtosperma merkusii. They are the most important and the most preferred among the four, because they were less likely to contain the irritating raphides present in the other plants.Taro is also identified as one of the staples of Micronesia, from archaeological evidence dating back to the pre-colonial Latte Period (c. 900 - 1521 AD), indicating that it was also carried by Micronesians when they colonized the islands. Taro pollen and starch residue have also been identified in Lapita sites, dated to between 1100 BC and 550 BC. Taro was later spread to Madagascar as early as the 1st century AD.

WHAT MAKES A PERFECT EGYPTIAN SHORBET KOLKAS OR TARO SOUP?

A decadent Taro soup calls for:

a. Good Quality Broth

Alternatively, you can either use homemade or low-sodium store-bought vegetable or beef stock.  

b. Fresh Greens Cooked to Perfection

To cook the greens, first blend the Swiss chard with 1 cup of broth, run the mixture through a fine mesh sieve, add the green liquid to the rest of the broth and let it simmer.  Add the Taro cubes to the simmering soup.

Now, cook the solids. In a frying pan, add the butter over low heat, once it sizzles, add the crushed garlic and the green solids and cook for 2-3 minutes. Add the crushed coriander to the green solids, butter, and garlic and cook until it’s fragrant. Add this garlic-greens’ solids and coriander to the Taro soup, adjust the seasoning. When the diced Taro becomes soft and fork tender turn off the heat.

What is Taklia?

Taklia is an old Egyptian cooking technique where crushed garlic and ground coriander are cooked in sizzling ghee, butter or oil, until the mixture becomes fragrant and then it is added to a simmering soup of stew. In addition to Taro Soup, this technique is used to amp up the flavour of the iconic soup Molokhia. 

Kolkas (Taro-Greens) Soup 6 servings

INGREDIENTS:

1 medium taro, diced (Frozen ready packs) 2 packs for 6 servings.

2 springs chard and/or spinach/Coriander (Included in the frozen pack)

1 spring cilantro

1 cup and 1 1/2 cups vegetable or bone broth.

2 tablespoons butter or ghee

4 garlic cloves, crushed

Salt and pepper

1 lemon, juiced

Peel the Taro: Don’t wash the Taro root, it gets too slimy to handle. With gloved hands and a sharp knife, peel the taro horizontally, then slice it in 1 inch thickness, dice the slices and then soak them in the fridge overnight or no less than 5 hours to get rid of its sliminess. 

Taro Leaves

Cook the Taro: Heat the broth in a heavy bottom pan, when it starts simmering, add the diced Taro. Let the Taro boil while you prepare the greens and make the Taklia.

Prepare the greens: Remove the stems, and keep the leaves of the chard and fresh cilantro. In a blender, blend the greens’ leaves with 1 cup of stock. Run it through a fine mesh sieve, add the green liquid to the remaining broth and keep the solids to cook them with the crushed garlic and ground coriander.

Prepare the Taklia:  Heat the butter in a frying pan over low heat, add the crushed garlic and the greens’ solids, cook until the solids gets slightly darker, add the crushed coriander and stir for one minute, or until the mixture is fragrant. Turn the heat and immediately add the Taklia to the simmering soup. Taste and adjust the seasoning of the soup.  

Serve: This soup is best served hot, along with vermicelli rice and lemon wedges.

NOTES:

Don’t wash the Taro before cubing it as the water makes the skin too slimy to grab and peel away. To sharpen the taste of the soup, it is possible to add a cube of beef or vegetable bouillon.  You can create an easy vegan version of this soup by using vegetable oil instead of butter and vegetable broth instead of beef bone broth.