Room C

In this room, almost all of the finds were statuary of some sort.

Although the terracotta arm and hand have no measurements within our data, it can likely be assumed that it is a votive figure of some sort, probably on the smaller size.

Similarly, the head of the terracotta female is probably a votive figure. The comparanda we have selected is specifically the head of Aphrodite, but by all rights the Karanis head could be any goddess. Nor, of course, would it have to be as Hellenized as this figure.

The fragment of terracotta mask could be an funeral mask, such as the ones used in Rome. These masks were taken out for funerals and festivals, and represented the ancestors who had died. They were frequently molded out of wax directly on the ancestor's face after they died. This could be one of these types of masks- or it could be part of an Egyptian ancestor bust (which we will talk about in Room J).

The terracotta bull is interesting because it does indicate that the animal worship of the ancient Egyptians was still in effect. It could represent the Apis bull or it could indicate some Hellenization as well; the myth of Io, a woman changed into a cow, ended in Egypt, where she became deified. This is probably a votive figure as well.

The white marble head was originally assumed to be female; now it has been theorized that it is part of a herm statue.

The proliferation of potential votive figures would indiate that they were not merely part of temple worship, but everyday life as well. Although they were generally offered as a gift or bribe to the gods to intercede on behalf of the giver, it is possible that they were placed around the household altar, or even kept as representations of the gods within the household. (Teeter 2011, 88)

Simultaneously, the herm fragment and mask might indicate some Romanization and Hellenization. Perhaps these objects indicate the degree to which the Egyptians had conformed to their conquerors.