The chariot is the earliest and simplest type of horse carriage, used in both peace and war as the chief vehicle of many ancient peoples. Ox-carts, proto-chariots, were built in Mesopotamia as early as 3000 BC. The original horse chariot was a fast, light, open, two or four-wheeled conveyance drawn by two or more horses hitched side by side. The car was little else than a floor with a waist-high semicircular guard in front. The chariot, driven by a charioteer, was used for ancient warfare during the Bronze and Iron Ages, armor being provided by shields. The vehicle continued to be used for travel, processions and in games and races after it had been superseded for military purposes. Militarily, the chariot became obsolete as horse breeding efforts produced an animal that was large enough to ride into battle.
The word "chariot" comes from Latin carrus, which itself was a loan from Gaulish. A chariot of war or of triumph was called a car. In ancient Rome and other ancient Mediterranean countries a biga was a two-horse chariot, a triga used three horses and a quadriga was drawn by four horses abreast. Obsolete terms for chariot include chair, charet and wain.
The critical invention that allowed the construction of light, horse-drawn chariots for use in battle was the spoked wheel. The earliest spoke-wheeled chariots date to ca. 2000 BC and their usage peaked around 1300 BC (see Battle of Kadesh). Chariots ceased to have military importance in the 4th century BC, but chariot races continued to be popular in Constantinople until the 6th century CE (AD).
The animal-drawn wheeled vehicle probably originated in Mesopotamia about 3000 BC. The earliest depiction of vehicles in the context of warfare is on the Standard of Ur in southern Mesopotamia, ca. 2500 BC. These are more properly called wagons or carts, still double-axled and pulled by oxen or tamed asses before the introduction of horses ca. 2000 BC. Although sometimes carrying a spearman along with the charioteer (driver), such heavy proto-chariots, borne on solid wooden wheels and covered with skins, may have been part of the baggage train (e.g., during royal funeral processions) rather than vehicles of battle in themselves. The Sumerians had also a lighter, two-wheeled type of cart, pulled by four asses, but still with solid wheels. The spoked wheel did not appear in Mesopotamia until the mid-2000s BC.
The earliest fully developed chariots known are from the chariot burials of the Andronovo (Timber-Grave) sites of the Sintashta-Petrovka culture in modern Russia and Kazakhstan from around 2000 BC. This culture is at least partially derived from the earlier Yamna culture. It built heavily fortified settlements, engaged in bronze metallurgy on a scale hitherto unprecedented and practiced complex burial rituals reminiscent of Aryan rituals known from the Rigveda. The Sintashta-Petrovka chariot burials yield spoke-wheeled chariots. The Andronovo culture over the next few centuries spread across the steppes from the Urals to the Tien Shan, likely corresponding to early Indo-Iranian cultures which eventually spread to Iran, Pakistan and parts of India in the course of the 2nd millennium BC.
Chariots figure prominently in Indo-Iranian mythology. Chariots are also an important part of both Hindu and Persian mythology, with most of the gods in their pantheon portrayed as riding them. The Sanskrit word for a chariot is ratha, a collective *ret-h- to a Proto-Indo-European word *rot-o- for "wheel" that also resulted in Latin rota and is also known from Germanic, Celtic and Baltic.
Some scholars argue that the chariot was most likely a product of the ancient Near East early in the 2nd millennium BC.
The oldest testimony of chariot warfare in the Ancient Near East is the Old Hittite Anitta text (18th century BC), mentioning 40 teams of horses (40 ?Í-IM-DÌ ANŠE.KUR.RA?I.A) at the siege of Salatiwara. Since only teams are mentioned rather than explicitly chariots, the presence of chariots in the 18th century BC is considered somewhat uncertain. The first certain attestation of chariots in the Hittite Empire dates to the late 17th century BC (Hattusili I). A Hittite horse training text survives, attributed to Kikkuli the Mitanni (15th century BC).
The Hittites were renowned charioteers. They developed a new chariot design that had lighter wheels, with four spokes rather than eight, and which held three warriors instead of two. It could hold 3 warriors as the wheel was placed in the middle of the chariot and not at the back as in the Egyptian chariots. Hittite prosperity largely depended on their control of trade routes and natural resources, specifically metals. As the Hittites gained dominion over Mesopotamia, tensions flared among the neighboring Assyrians, Hurrians and Egyptians. Under Suppiluliuma I, the Hittites conquered Kadesh and eventually the whole of Syria. The Battle of Kadesh in 1299 BC is likely to have been the largest chariot battle ever fought, involving some five thousand chariots.
The chariot, together with the horse itself, was introduced to Egypt by the Hyksos invaders in the 16th century BC and undoubtedly contributed to their military success. In the remains of Egyptian and Assyrian art there are numerous representations of chariots, from which it may be seen with what richness they were sometimes ornamented. The chariots of the Egyptians and Assyrians, with whom the bow was the principal arm of attack, were richly mounted with quivers full of arrows. The Egyptians invented the yoke saddle for their chariot horses in ca. 1500 BC. The best preserved examples of Egyptian chariots are the four specimens from the tomb of Tutankhamun.
The Persians succeeded Elam in the mid 1st millennium. They may have been the first to yoke four horses (rather than two) to their chariots. They also used scythed chariots. Cyrus the Younger employed these chariots in large numbers. Herodotus mentions that the Libyans and the Indus satrapy supplied cavalry and chariots to Xerxes the Great' army. However, by this time cavalry was far more effective and agile than the chariot, and the defeat of Darius III at the Battle of Gaugamela (331 BC), where the army of Alexander simply opened their lines and let the chariots pass and attacked them from behind, marked the end of the era of chariot warfare.
In the Armenian Kingdom of Van (Urartu), the chariot was used by the nobility and the military. In Erebuni (Yerevan), Armenia King Argishti of Urartu is depicted riding on a chariot which is dragged by two horses. The chariot has two wheels and each wheel has about eight spokes. This type of chariot was used around 800 BC.
Chariots are frequently mentioned in the Old Testament, particularly by the prophets, as instruments of war or as symbols of power or glory. First mentioned in the story of Joseph (Genesis 50:9), "Iron chariots" are mentioned also in Joshua (17:16,18) and Judges (1:19,4:3,13) as weapons of the Canaanites. 1 Samuel 13:5 mentions chariots of the Philistines, who are sometimes identified with the Sea Peoples or early Greeks. Such examples from the KJV here include:
Chariots figure prominently in the Rigveda, evidencing their presence in India in the 2nd millennium BC. They were most likely brought to the region by the Indo-European-speaking migrants from Central Asia, probably derived in part from their moving wagons. Among Rigvedic deities, notably Ushas (the dawn) rides in a chariot, as well as Agni in his function as a messenger between gods and men.
There are a few depictions of chariots among the petroglyphs in the sandstone of the Vindhya range. Two depictions of chariots are found in Morhana Pahar, Mirzapur district. One is shows a team of two horses, with the head of a single driver visible. The other one is drawn by four horses, has six-spoked wheels, and shows a driver standing up in a large chariot-box. This chariot is being attacked, with a figure wielding a shield and a mace standing at its path, and another figure armed with bow and arrow threatening its right flank. It has been suggested that the drawings record a story, most probably dating to the early centuries BC, from some center in the area of the Ganges–Jamuna plain into the territory of still Neolithic hunting tribes. The drawings would then be a representation of foreign technology, comparable to the Arnhem Land Aboriginal rock paintings depicting Westerners. The very realistic chariots carved into the Sanchi stupas are dated to roughly the 1st century.
The scythed chariot was invented by the King of Magadha, Ajatashatru around 475 BC. He used these chariots against the Licchavis. A scythed chariot was a war chariot with a sharp, sickle-shaped blade or blades mounted on each end of the axle. The blades, used as weapons, extended horizontally for a meter on the sides of the chariot.
The earliest chariot burial site in China, discovered in 1933 at Hougang, Anyang of central China's Henan Province, dates to the rule of King Wu Ding of the late Shang Dynasty (ca. 1200 BC). But chariots may have been known before, from as early as the Xia Dynasty (17th century BC) . During the Shang dynasty, members of the royalty were buried with a complete household and servants, including a chariot, horses, and a charioteer. Shang chariot was often drawn by two horses, but four are occasionally found in burials. The crew consisted of an archer, a driver, and sometimes a third armed with a spear or dagger-axe. During the 8th to 5th centuries BC, Chinese use of chariots reached its peak. Although they appeared in greater number, infantry often defeated them in battle.
Massed chariot warfare became all but obsolete after the Age of the Warring States; the main reasons were the invention of the crossbow, the adoption of standard cavalry units, and the adaptation of nomadic cavalry (mounted archery), which was more effective. Chariots would continue to serve as command posts for officers during the Qin and Han Dynasty though. Armored chariots were also used by the Han Dynasty against the Xiongnu Confederation in the Sino-Xiongnu War, specifically the Battle of Mobei.
The Trundholm sun chariot is dated to ca. 1400 BC (see Nordic Bronze Age). The horse drawing the solar disk runs on four wheels, and the Sun itself on two. All wheels have four spokes. The "chariot" consists solely of the solar disk, the axle, and the wheels, and it is unclear if the sun is imagined as being itself a chariot, or as riding in a chariot. The presence of a model of a horse-drawn vehicle on two spoked wheels in Northern Europe at such an early time is in any case astonishing.
In addition to the Trundholm chariot, there are a number of petroglyphs from the Nordic Bronze Age showing chariots, such as on one of the slabs of stone in a double burial from c. 1000 BC, showing a chariot with two four-spoked wheels drawn by a team of two horses.
The use of the composite bow from chariots is not attested in northern Europe.
The Celts were famous chariot-makers, and the English word car is believed to be derived, via Latin carrum, from Gaulish karros (English chariot itself is from 13th century French charriote, an augmentative of the same word). Some 20 Iron Age chariot burials have been excavated in Britain, dating roughly from between 500 BC and 100 BC, virtually all of them in East Yorkshire, with the exception of one find of 2001 from Newbridge, 10 km west of Edinburgh.
The Celtic chariot (may have been called carpentom) was drawn by a team of two horses, and measured approximately 2 m (6.56 ft) in width and 4 m (13 ft) in length. The one-piece iron rims for chariot wheels were probably a Celtic invention. Apart from the iron wheel rims and iron fittings of the hub, it was constructed from wood and wicker-work. In some instances, iron rings reinforced the joints. Another Celtic innovation was the free-hanging axle, suspended from the platform with rope. This resulted in a much more comfortable ride on bumpy terrain. There is evidence from French coins of a leather 'suspension' system for the central box, and a complex system of knotted cords for its attachment; this has informed recent working reconstructions by archaeologists.
British chariots were open in front. Julius Caesar provides the only significant eyewitness report of British chariot warfare: "XXXIII.--Their mode of fighting with their chariots is this: firstly, they drive about in all directions and throw their weapons and generally break the ranks of the enemy with the very dread of their horses and the noise of their wheels; and when they have worked themselves in between the troops of horse, leap from their chariots and engage on foot. The charioteers in the meantime withdraw some little distance from the battle, and so place themselves with the chariots that, if their masters are overpowered by the number of the enemy, they may have a ready retreat to their own troops. Thus they display in battle the speed of horse, [together with] the firmness of infantry; and by daily practice and exercise attain to such expertness that they are accustomed, even on a declining and steep place, to check their horses at full speed, and manage and turn them in an instant and run along the pole, and stand on the yoke, and thence betake themselves with the greatest celerity to their chariots again."
Chariots play an important role in Irish mythology surrounding the hero Cú Chulainn. The Celts in the Bronze Age used an ancient four-spoked wheel design called a sun cross or wheel cross to represent the chariot of the sun.
Chariots could also be used for ceremonial purposes. According to Tacitus (Annals 14.35), Boudica, queen of the Iceni and a number of other tribes in a formidable uprising against the occupying Roman forces, addressed her troops from a chariot in 61 AD:
The last mention of chariotry in battle seems to be at the Battle of Mons Graupius, somewhere in modern Scotland, in 84 AD. From Tacitus (Agricola 1.35 -36) "The plain between resounded with the noise and with the rapid movements of chariots and cavalry." The chariots did not win even their initial engagement with the Roman auxiliaries: "Meantime the enemy's cavalry had fled, and the charioteers had mingled in the engagement of the infantry."
The earliest records of chariots are the arsenal inventories of the Mycenaean palaces, as described in Linear B tablets from the 15th-14th centuries BC. The tablets distinguish between "assembled" and "disassembled" chariots.
The only Etruscan chariot found intact dates to ca. 530 BC, and was uncovered as part of a chariot burial at Monteleone di Spoleto. Currently in the collection of the Metropolitan Museum of Art , it is decorated with bronze plates decorated with detailed low-relief scenes, commonly interpreted as depicting episodes from the life of Achilles . Possibly unique to Etruscan chariots, the Monteleone chariot's wheels have nine spokes. As part of a chariot burial, the Monteleone chariot may have been intended primarily for ceremonial use and may not be representative of Etruscan chariots in general.
The classical Greeks had a (still not very effective) cavalry arm, and the rocky terrain of the Greek mainland was unsuited for wheeled vehicles. Consequently, in historical Greece the chariot was never used to any extent in war. Nevertheless, the chariot retained a high status and memories of its era were handed down in epic poetry. Linear B tablets from Mycenaean palaces record large inventories of chariots, sometimes with specific details as to how many chariots were assembled or not (i.e. stored in modular form). Later the vehicles were used in games and processions, notably for races at the Olympic and Panathenaic Games and other public festivals in ancient Greece, in hippodromes and in contests called agons. They were also used in ceremonial functions, as when a paranymph, or friend of a bridegroom, went with him in a chariot to fetch the bride home.
Greek chariots were made to be drawn by two horses attached to a central pole. If two additional horses were added, they were attached on each side of the main pair by a single bar or trace fastened to the front or prow of the chariot, as may be seen on two prize vases in the British Museum from the Panathenaic Games at Athens, Greece, in which the driver is seated with feet resting on a board hanging down in front close to the legs of the horses. The biga itself consists of a seat resting on the axle, with a rail at each side to protect the driver from the wheels. Greek chariots appear to have lacked any other attachment for the horses, which would have made turning difficult.
The body or basket of the chariot rested directly on the axle (called beam) connecting the two wheels. There was no suspension, making this an uncomfortable form of transport. At the front and sides of the basket was a semicircular guard about 3 ft (1 m) high, to give some protection from enemy attack. At the back the basket was open, making it easy to mount and dismount. There was no seat, and generally only enough room for the driver and one passenger.
The central pole was probably attached to the middle of the axle, though it appears to spring from the front of the basket. At the end of the pole was the yoke, which consisted of two small saddles fitting the necks of the horses, and fastened by broad bands round the chest. Besides this the harness of each horse consisted of a bridle and a pair of reins.
The reins were mostly the same as those in use in the 19th century, and were made of leather and ornamented with studs of ivory or metal. The reins were passed through rings attached to the collar bands or yoke, and were long enough to be tied round the waist of the charioteer to allow for defense.
The wheels and basket of the chariot were usually of wood, strengthened in places with bronze or iron. They had from four to eight spokes and tires of bronze or iron.
Most other nations of this time had chariots of similar design to the Greeks, the chief differences being the mountings.
The most notable appearance of the chariot in Greek mythology occurs when Phaëton, the son of Helios, in an attempt to drive the chariot of the sun, managed to set the earth on fire. This story led to the archaic meaning of a phaeton as one who drives a chariot or coach, especially at a reckless or dangerous speed. Plato, in his Chariot Allegory, depicted a chariot drawn by two horses, one well behaved and the other troublesome, representing opposite impulses of human nature; the task of the charioteer, representing reason, was to stop the horses from going different ways and to guide them towards enlightenment.
The Romans probably borrowed chariot racing from the Etruscans, who would themselves have borrowed it either from the Celts or from the Greeks, but the Romans were also influenced directly by the Greeks especially after they conquered mainland Greece in 146 BC. In the Roman Empire, chariots were not used for warfare, but for chariot racing, especially in circi, or for triumphal processions, when they could be drawn by as many as ten horses or even by dogs, tigers, or ostriches. There were four divisions, or factiones, of charioteers, distinguished by the color of their costumes: the red, blue, green and white teams. The main centre of chariot racing was the Circus Maximus, situated in the valley between the Palatine and Aventine Hills in Rome. The track could hold 12 chariots, and the two sides of the track were separated by a raised median termed the spina. Chariot races continued to enjoy great popularity in Byzantine times, in the Hippodrome of Constantinople, even after the Olympic Games had been disbanded, until their decline after the Nika riots in the 6th century.The starting gates were known as the Carceres.
An ancient Roman car or chariot drawn by four horses abreast together with the horses drawing it was called a Quadriga, from the Latin quadrijugi (of a team of four). The term sometimes meant instead the four horses without the chariot or the chariot alone. A three-horse chariot, or the three-horse team drawing it, was a triga, from trijugi (of a team of three).
CHARIOT (derived from an O. Fr. word, formed from char, a car), in antiquity, a conveyance (Gr. apµa, Lat. currus) used in battle, for the chase, in public processions and in games. The Greek chariot had two wheels, and was made to be drawn by two horses; if a third or, more commonly, two reserve horses were added, they were attached on each side of the main pair by a single trace fastened to the front of the chariot, as may be seen on two prize vases in the British Museum from the Panathenaic games at Athens. On the monuments there is no other sign of traces, from the want of which wheeling round must have been difficult. Immediately on the axle (6Ecov, axis), without springs of any kind, rested the basket or body (S14pos) of the chariot, which consisted of a floor to stand on, and a semicircular guard round the front about half the height of the driver. It was entirely open at the back, so that the combatant might readily leap to the ground and up again as was necessary. There was no seat, and generally only room for the combatant and his charioteer to stand in. The pole (b y /26s, temo) was probably attached to the middle of the axle, though it appears to spring from the front of the basket; at the end of the pole was the yoke Q'tryov, jugum), which consisted of two small saddles fitting the necks of the horses, and fastened by broad bands round the chest. Besides this the harness of each horse consisted of a bridle and a pair of reins, mostly the same as in use now, made of leather and ornamented with studs of ivory or metal. The reins were passed through rings attached to the collar bands or yoke, and were long enough to be tied round the waist of the charioteer in case of his having to defend himself. The wheels and body of the chariot were usually of wood, strengthened in places with bronze or iron; the wheels had from four to eight spokes and tires of bronze or iron. This description applies generally to the chariots of all the nations of antiquity; the differences consisted chiefly in the mountings. The chariots of the Egyptians and Assyrians, with whom the bow was the principal arm of attack, were richly mounted with quivers full of arrows, while those of the Greeks, whose characteristic weapon was the spear, were plain except as regards mere decoration. Among the Persians, again, and more remarkably among the ancient Britons, there was a class of chariot having the wheels mounted with sharp, sickle-shaped blades, which cut to pieces whatever came in their way. This was probably an invention of the Persians; Cyrus the younger employed these chariots in large numbers. Among the Greeks and Romans, on the other hand, the chariot had passed out of use in war before historical times, and was retained only for races in the public games, or for processions, without undergoing any alteration apparently, its form continuing to correspond with the description of Homer, though it was lighter in build, having to carry only the charioteer. On two Panathenaic prize vases in the British Museum are figures of racing bigae, in which, contrary to the description given above, the driver is seated with his feet resting on a board hanging down in front close to the legs of his horses. The biga itself consists of a seat resting on the axle, with a rail at each side to protect the driver from the wheels. The chariot was unsuited to the uneven soil of Greece and Italy, and it is not improbable that these nations had brought it with them as part of their original habits from their former seats in the East. In the remains of Egyptian and Assyrian art there are numerous representations of chariots, from which it may be seen with what richness they were sometimes ornamented. The "iron" chariots in use among the Jews appear to have been chariots strengthened or plated with metal, and no doubt were of the form above described, which prevailed generally among the other ancient nations. (See also CARRIAGE.) The chief authorities are J. C. Ginzrot, Die Wagen and Fahrwerke der Griechen and Reimer (1817); C. F. Grashof, Ober das Fuhrwerk bei Homer and Hesiod (1846); W. Leaf in Journal of Hellenic Studies, v.; E. Buchholz, Die homerischen Realien (1871-1885); W. Helbig, Das homerische Epos aus den Denkmalern erlautert (1884), and the article "Currus" in Daremberg and Saglio, Dictionnaire des Antiquites.
A vehicle generally used for warlike purposes. Sometimes, though but rarely, it is spoken of as used for peaceful purposes.
The first mention of the chariot is when Joseph, as a mark of distinction, was placed in Pharaoh's second state chariot (Gen 41:43); and the next, when he went out in his own chariot to meet his father Jacob (Gen 46:29). Chariots formed part of the funeral procession of Jacob (Gen 50:9). When Pharaoh pursued the Israelites he took 600 war-chariots with him (Ex 14:7). The Canaanites in the valleys of Palestine had chariots of iron (Josh 17:18; Jdg 1:19). Jabin, the king of Canaan, had 900 chariots (Jdg 4:3); and in Saul's time the Philistines had 30,000. In his wars with the king of Zobah and with the Syrians, David took many chariots among the spoils (2 Sam 8:4; 2 Sam 10:18). Solomon maintained as part of his army 1,400 chariots (1 Kg 10:26), which were chiefly imported from Egypt (1 Kg 10:29). From this time forward they formed part of the armies of Israel (1 Kg 22:34; 2Kg 9:16, 21; 2Kg 13:7, 14; 2Kg 18:24; 2Kg 23:30).
This word is sometimes used figuratively for hosts (Ps 6817; 2Kg 6:17). Elijah, by his prayers and his counsel, was "the chariot of Israel, and the horsemen thereof." The rapid agency of God in the phenomena of nature is also spoken of under the similitude of a chariot (Ps 1043; Isa 66:15; Hab 3:8).
Chariots of war are described in Ex 14:7; 1Sam 13:5; 2 Sam 8:4; 1Chr 18:4; Josh 11:4; Jdg 4:3, 13. They were not used by the Israelites till the time of David. Elijah was translated in a "chariot of fire" (2Kg 2:11). Comp. 2Kg 6:17. This vision would be to Elisha a source of strength and encouragement, for now he could say, "They that be with us are more than they that be with them."
what mentions this? (please help by turning references to this page into wiki links)
Ancient Greek myths says that Poseidon, god of the sea, and Athena, goddess of wisdom, created the chariot together. Poseidon created the horses like waves, and Athena made the chariot. The two gods worked together.