วันจันทร์ที่ 28 ธันวาคม พ.ศ. 2558

Analysis of North Korea's computer system reveals spy files

  • 28 December 2015
  •  
  • From the sectionAsia
North Korean leader Kim Jong-un presides over an operation meeting on the Korean People"s Army Strategic Rocket Force"s performance of duty for firepower strike at the Supreme Command in Pyongyang, in this March 29, 2013Image copyrightReuters
Image captionNorth Korean leader Kim Jong-un has been pictured in the vicinity of Apple computers, not widely available in the state
The first in-depth analysis of North Korea's internal computer operating system has revealed spying tools capable of tracking documents offline.
Red Star OS was designed to superficially mimic Apple's OS X, but hidden features allow it to watermark files and tie them to an individual.
The covert tools were discovered by two German researchers who conducted the analysis over the past month.
They presented their findings at the Chaos Communication Congress on Sunday.
Florian Grunow and Niklaus Schiess pored over the code of Red Star OS version 3.0, which first surfaced online about a year ago.
The system's coders "did a pretty good job" of mimicking the basic design and functionality of Apple computers, Mr Grunow tells the BBC, but with a twist.
Any files uploaded to the system via a USB stick or other storage device can be watermarked, allowing the state to trace the journey of that file from machine to machine. Red Star can also identify undesirable files and delete them without permission.

'Far more sophisticated'

The watermarking function was designed in response to the proliferation of foreign films and music being shared offline, says Mr Grunow. "It enables you to keep track of where a document hits Red Star OS for the first time and who opened it. Basically, it allows the state to track documents," he says.
The system will imprint files with its individual serial number, although it is not known how easily the state can link those serial numbers to individual users.
One element puzzling Mr Grunow is the discovery of an extended version of the watermarking software which he and Mr Schiess do not fully understand, but which he says may help identify individual users.
"What we have seen is the basic watermarking, but we found evidence of an extended mechanism that is far more sophisticated, with different cryptography," he says.
"It could be that this file is your individual fingerprint and they register this fingerprint to you, and that could help them track down individual users."
Red Star also makes it nearly impossible for users to modify the system. Attempts to disable its antivirus software or internet firewall will prompt the system to reboot.

Watermarking free speech

The idea for an internal operating system was first conceived by Kim Jong-il, according to Mr Grunow. "He said North Korea must create their own operating system and that is what they've done.
"If you look at North Korea, Red Star resembles how the state is operating. It's pretty locked down, they focus on integrity a lot and they have mechanisms to track users."
As with many things about the world's most insular state, the extent to which Red Star is used in North Korea is not known. It is likely installed in libraries and other public buildings, says Mr Grunow, where operating systems can be decided by the state.
Red Star was built using Linux, a free and open-source platform which can be modified at will, and was designed that way to make it as accessible as possible. There is an inherent irony in North Korea's use of the system, says Mr Grunow.
"They are using a system that was built to promote free speech, and they are abusing it by watermarking free speech," he says.
More ironic still is the name of the file used by Red Star to hunt for suspicious files on the machine: "The pattern file we found which is used by the so-called anti-virus software is called Angae," says Mr Grunow.
"That translates to fog or mist - as in, to obfuscate or not be transparent. We have no idea why they picked this name, but it fits, doesn't it?"

วันเสาร์ที่ 26 ธันวาคม พ.ศ. 2558

The woman who died to save the gorillas.

Dian Fossey told the world how mountain gorillas live, and fought tooth and nail to save them. Her obsession may have led to her mysterious death
It is now 30 years to the day since the mysterious death of Dian Fossey, the primatologist who transformed the way we see gorillas.
Before Fossey's work, gorillas had an appalling reputation as violent brutes that would kill a human on sight. Fossey demolished this myth. Living alongside a group of mountain gorillas in the forests of Rwanda, she showed that these huge apes are actually gentle giants, with individual personalities and rich social lives. In many ways they are like us.
But the mountain gorillas were also in terminal decline, their habitats encroached on by farms and overrun by war and civil unrest. Fossey spent her last years fighting an increasingly savage battle to save them, until she finally lost her life in 1985.
The 1988 film Gorillas in the Mist presented a fictionalised version of Fossey's story. We have attempted to tell it as it really happened by speaking in depth to three of Fossey's colleagues and friends, one of whom, Ian Redmond, provided nearly all the photos featured. 
Fossey was happiest when with the gorillas (Credit: Liam White/Alamy)
Fossey was happiest when with the gorillas (Credit: Liam White/Alamy)
Dian Fossey did not set out to become a primatologist. She simply loved African nature and was inspired to travel there in 1963.
During this trip she met the renowned palaeoanthropologist Louis Leakey. He was focused on studying the fossils of our ancestors, but had realised that to really understand how we evolved, we would also have to learn about our closest relatives: the apes.
There were about 475 individuals in the early 1960s, but their numbers were dwindling
Leakey had already helped another female researcher, Jane Goodall, set up long-term studies on chimpanzees. Now he wanted to start something similar for gorillas.
At the time little was known aboutmountain gorillas, one of two subspecies of the eastern gorilla. In films they were depicted as violent brutes, and tales from hunters suggested that if anyone got too close they would charge to kill.
Three years after their meeting, Leakey hired Fossey to study mountain gorillas in the Democratic Republic of Congo. But conflict in the country forced her to leave.
So in September 1967, Fossey set up a small research outpost in neighbouring Rwanda: the Karisoke Research Center. This consisted of a few cabins high in the volcanic Virunga mountains.
After gorillas were habituated, the research could begin (Credit: Ian Redmond)
After gorillas were habituated, research could begin (Credit: Ian Redmond)
The area was and is home to the Virunga group of mountain gorillas. This is one of only two populations in the world, the other one being in Uganda.
There were about 475 individuals in the early 1960s, but their numbers were dwindling due to poaching and habitat loss. In the early 1980s the population dropped to about 254 individuals.
I imitated their natural, normal behaviour like feeding, munching on celery stalks or scratching myself
Fossey set out to understand and protect the few remaining mountain gorillas, before they disappeared.
Her early work was painstaking. To get close to the gorillas, she started imitating their behaviour.
As she explained to the BBC in 1984: "I'm an inhibited persona and I felt that the gorillas were somewhat inhibited as well, so I imitated their natural, normal behaviour like feeding, munching on celery stalks or scratching myself." She would also beat her chest with her fists and copy their belch-like calls.
Fossey's patience and quiet demeanour paid off. She gained the gorillas' trust and could observe them undisturbed. She soon started to see which gorillas belonged to which family, and learnt the key role played by the dominant "silverback" male in each family.
Monitoring gorillas took time. This photo of Ian Redmond was taken by Fossey
Monitoring gorillas took time. This photo of Ian Redmond was taken by Fossey (Credit: Ian Redmond)
This method of gaining their trust is called habituation. It was Fossey's great gift to the world, says gorilla conservationist Ian Redmond, who worked closely with her for over three years. Eventually it led to human-gorilla friendships.
The gorilla is one of the most maligned animals in the world
"I mean that seriously," says Redmond. "Gorillas are so like us and they can see they're like us. They are as fascinated by us as we are by them. They actually inspected us physically, pulled our lips down and looked at our teeth. They were very curious about this gorilla-like animal that does such different things [to them]."
In 1970, only three years after starting her fieldwork, Fossey appeared on the cover of National Geographic magazine. There she first told the world about the lives of mountain gorillas.
"The gorilla is one of the most maligned animals in the world,"Fossey wrote. "After more than 2,000 hours of direct observation, I can account for less than five minutes of what might be called 'aggressive' behaviour."
The world immediately took notice. "Here's this lone woman out in the centre of Africa studying what others would have presumed were fearsome dangerous creatures," says Amy Vedder of Yale School of Forestry & Environmental Studies in New Haven, Connecticut, US, who worked with Fossey from early 1978.
For the first time, gorillas were captured on film for people to watch in their own homes.
Fossey also named the gorillas she studied and shared their characteristics, just as Jane Goodall had done with chimpanzees. "That was greatly inspiring. It created a global level of interest and concern about gorillas," says Vedder.
Dian Fossey's first cabin at the Karisoke Research Center (Credit: Ian Redmond)
Dian Fossey's first cabin at the Karisoke Research Center (Credit: Ian Redmond)
Living in a remote area with few other people around suited Fossey well. But that was not true of everyone who worked there. At night the forest creaked and groaned, and could seem like a terrifying place, Redmond says.
She demanded complete loyalty, but you never knew whether she was going to love or hate you that day
Fossey provided little companionship or comfort. She was not an easy person to live and work with, and often preferred to be alone. She could be extremely charming and charismatic one minute, and hostile the next. Days went by where she barely communicated with anyone except for sending around hand-written notes.
Her friend and fellow primatologist Kelly Stewart spent many years working with Fossey, initially as her student.
She was a hard person to be friends with, Stewart says. "She demanded complete loyalty, but you never knew whether she was going to love or hate you that day. She could be very charming, a lot of fun, and very supportive. And then she could turn on you."
Dian Fossey glares at butchered bushbuck (Credit: Ian Redmond)
It was not uncommon for Fossey to capture poachers, like this teenager here who had killed a bushbuck antelope (Credit: Ian Redmond)
By the time Stewart arrived in 1973, Fossey was not spending much time with the gorillas. She was suffering from emphysema, which made her very short of breath. Despite this, she still had full control of the research camp, Stewart recalls.
She bought facemasks and pretended to use black magic
Fossey also spent ever more time dealing with poachers and farmers, whose cattle encroached on the gorillas' habitat. Shortly after Stewart arrived, Fossey shot several of the cattle dead.
"When I first got there she was mercurial but was already angry," Stewart says. "She was in warrior mode and fighting mode. Her love for gorillas and her hatred of poachers really coloured her behaviour, and some people think it eventually got in the way of rational management of the research centre."   
Fossey's conflict with the poachers was to take up a large part of her life, overshadowing some of her other efforts.
She frequently led groups on anti-poaching patrols (Credit: Ian Redmond)
She frequently led groups on anti-poaching patrols (Credit: Ian Redmond)
There are reports that she would capture and interrogate them. She bought facemasks and pretended to use black magic, so locals might think she was a witch and be scared off. Some locals referred to her as "the witch of the Virungas".
Among the gorillas she habituated, Fossey had one favourite. His name was Digit
There are also anecdotes that she arranged for some poachers to be tortured. Fossey later recounted one of these incidents in a letter to a friend: "We stripped him and spread eagled him and lashed the holy blue sweat out of him with nettle stalks and leaves…"
She may even have kidnapped the poachers' children and held them ransom.
Fossey was fighting a battle that, as far as she could see, she was losing. Gorilla numbers continued to decline. Worse, her increasingly militant antics gained her many enemies.
She was friends with some locals (Credit: Ian Redmond)
She had some local friends but also many enemies (Credit: Ian Redmond)
Among the gorillas she habituated, Fossey had one favourite. His name was Digit, so called because of his crooked finger. She knew him as he was growing up and felt a special bond with him. Just like her, Digit was a bit of an outsider.
On New Year's Eve in 1977, Digit was killed by poachers as he tried to defend his family. He was only 12 years old.
The mutilated body, head and hands hacked off for grisly trophies, lay limp in the brush like a bloody sack
It was Redmond who found Digit shortly after he was killed. He had been decapitated and his hands were cut off. They were reportedly sold as trinkets for about $20.
Redmond brought his "mangled" body back to camp, where it was buried.
It was the ultimate blow for a woman on an increasingly personal mission to take on poachers. "The mutilated body, head and hands hacked off for grisly trophies, lay limp in the brush like a bloody sack… For me, this killing was probably the saddest event in all my years of sharing the daily lives of mountain gorilla," Fossey wrote in a 1981 article in National Geographic.
After Digit's death she spent more time on her own in her cabin, and rarely communicated with colleagues and friends. Her drinking and smoking – already heavy – became heavier.
She spiralled into a terrible depression.
Digit's death did raise awareness of the gorillas' plight and, crucially, more money
Six months later there was another, more organised attack on Digit's family. Two others were killed and one infant, Kweli, was wounded and later died from his injuries. One of those killed was Uncle Bert, the group's dominant silverback. Gorilla families depend heavily on their leaders, so his death was devastating to Digit's family.
"Kweli died from bullet-wound complications combined, I think, with acute depression. He was buried between his mother and father, who lay next to Digit. All three adults, in effect, had died so that he might live," Fossey wrote.
Sigourney Weaver as Dian Fossey (Credit: AF Archive/Alamy Stock Photo)
Sigourney Weaver as Dian Fossey in Gorillas in the Mist (Credit: AF Archive/Alamy Stock Photo)
She blamed these killings on the local government. "Dian felt it was because the authorities wanted a dramatic story for the world to respond to," says Redmond.
The publicity around Digit's death may even have inspired others to get a quick buck from poaching, Fossey thought at the time. She also had a suspicion that the authorities "had been instructed to kill a gorilla" to gain sympathy and funding from conservationists.
Digit's death did raise awareness of the gorillas' plight and, crucially, more money. But most of the money went into other forms of conservation, rather than directly tackling poaching as Fossey wanted.
She could not see that these people, who were part of the problem, could ever be part of the solution
"For a long time there was a real falling-out between Dian and the other conservationists because she was in the forest and there was no sign of any change, poachers were operating, snares had been set, gorillas were in danger but she was seeing money being spent on education and films," says Redmond.
The other conservationists were playing a long game. They were aiming to raise awareness of the gorillas and to encourage the local government to keep their habitat intact, rather than using it to raise cattle.
Fossey believed this was the wrong approach. She wanted direct action and to see poachers imprisoned. She could not see that these people, who were part of the problem, could ever be part of the solution. She "derided the efforts to convert poachers into farmers", says Redmond.
Redmond first discovered Digit (Photo taken by Fossey)
Redmond first discovered Digit (Photo taken by Fossey)
Her hostility and mistrust towards the Rwandans deepened.
Vedder, who arrived only two months after Digit was killed, says that Fossey did not believe any Rwandan would be sincere or smart enough to help. "She shut them out entirely. She was extremely dismissive of them," Vedder says.
Fossey did not seem to realise that, to save the gorillas, she would need all the help she could get, including from the authorities she despised. She refused to work with those proposing new methods of conservation, arguing that any efforts that did not focus on poaching were wasted. She was known to call it "comic book conservation".
Fossey therefore kept her distance from the Mountain Gorilla Project, which began in 1979 and saw several organisations come together to save Rwanda's remaining gorillas. The key was working with locals to change their attitudes towards the gorillas.
A grave for another victim of poaching (Credit: Ian Redmond)
A grave for another victim of poaching (Credit: Ian Redmond)
On 26 December 1985, Dian Fossey was hacked to death with a machete.
To this day, her murder remains unsolved. Redmond, who arrived at her cabin shortly after her death and says he could still see blood stains on the carpet, says that the investigation was poorly handled.
"There wasn't a scene-of-crime approach to it," he says. "People were tromping around, damaging footprints and evidence."
Poachers were rural people with few means, and did not know the camp well enough to be a threat to her
One thing was clear: whoever killed Fossey also ransacked her cabin as if looking for something, but did not take any valuables.
The obvious explanation is that she was killed by the poachers she had battled for so many years. But those who worked there dismiss this as a possibility.
Poachers were local hunters who had lived this way for decades, using any earnings to provide for their families. They knew that what they were doing was illegal, so they would stay out of sight, says Vedder.
"The last thing they wanted was a confrontation. I strongly believe, though no-one has evidence, it was not poachers. Poachers were rural people with few means, and did not know the camp well enough to be a threat to her."
Others believe local gold smugglers were responsible.
Fossey called many of the gorillas her friends (Credit: Ian Redmond)
Fossey called many of the gorillas her friends (Credit: Ian Redmond)
The Karisoke Research Center lies near Rwanda's borders with the Democratic Republic of Congo and Uganda, close to areas that have endured years of unrest. That made it an ideal route for smugglers. Reportedly, Fossey had evidence of this and the smugglers wanted to retrieve it.
Being murdered in her cabin was like dying like the warrior she was 
Fossey knew her life was in danger and slept with a pistol near her bed. Many were surprised she had not been killed earlier, says Stewart. "She really did have enemies, her behaviour could be extreme, and violent things happen in that part of the world."
It was a fitting end to a life full of confrontations, says Stewart. "If Dian had been writing a movie script about her life, that's how she would have ended it. Being murdered in her cabin was like dying like the warrior she was…. I think she would have approved of that ending."
News of her death took a while to circulate back to those who knew her. Of her earlier colleagues, only Vedder happened to be in the country at the time. "I laid thistle and celery [gorilla food] on her grave," she recalls.
Dian Fossey's dog, Cindy, in a meadow near Karisoke, 1977 (Credit: Ian Redmond)
Dian Fossey's dog, Cindy, in a meadow near Karisoke, 1977 (Credit: Ian Redmond)
Shortly before she was killed, Fossey said to Stewart that there would be no mountain gorillas left within 15 years.
She was wrong. A census one year after her death revealed that their numbers had slowly but steadily been increasing.
It was Fossey who first put the Rwandan mountain gorillas on the map
Fossey was murdered before she could learn that her work had paved the way for mountain gorillas to begin recovering. Her research laid the foundations for much of what has since been learned about gorillas, allowing the creation of a successful and well-managed conservation and ecotourism industry.
The 1990s saw the horrors of the Rwandan genocide, but throughout this dreadful period the gorillas' numbers stayed relatively stable. "I think that's part of Dian's legacy, too," says Stewart. "I think she kept it going in the forest, if it [the research centre] hadn't been there so long, I think it's possible that the Mountain Gorilla Project wouldn't have started."
Even today, mountain gorillas are believed to be one of the few apes whose numbers are not in decline. They remain critically endangered, but the trend is upwards. An annual naming ceremony in November 2015 celebrated the birth of 24 new baby mountain gorillas.
Fossey was buried behind Digit in January 1986 (Credit: Ian Redmond)
Fossey was buried behind Digit in January 1986 (Credit: Ian Redmond)
In early 2016 a new census will reveal how their numbers have changed since the last surveys of the two populations, in 2010 and 2012, which put the total number at 880. Local vet Antoine "Tony" Mudakikwa, the first Rwandan vet to treat gorillas, says he is confident their numbers have gone up.
Arguably, despite all her faults and mistakes, Fossey deserves a lot of credit for the slow recovery of the mountain gorillas.
Despite her hostility towards the local government, the poachers and even her friends, and her reluctance to work with other conservationists, it was Fossey who first put the Rwandan mountain gorillas on the map.
"If people hadn't known about her from her National Geographic articles, when Digit was killed it wouldn't have made such a splash," says Stewart.
Fossey was buried in the Virunga mountains where she spent 18 years of her life. Next to her lies her "beloved Digit".
Dian Fossey: 1932 - 1985 (Credit: Ian Redmond)
Melissa Hogenboom is BBC Earth's feature writer. She is@melissasuzanneh on Twitter.

วันพุธที่ 23 ธันวาคม พ.ศ. 2558

What did Jesus really look like?



What did Jesus really look like?
By Joan Taylor King's College London 

 Jesus as he is often depicted - with long hair and a short beard

Everyone knows what Jesus looks like. He is the most painted figure in all of Western art, recognised everywhere as having long hair and a beard, a long robe with long sleeves (often white) and a mantle (often blue).
Jesus is so familiar that he can be recognised on pancakes or pieces of toast.

But did he really look like this?


Probably not.
In fact this familiar image of Jesus actually comes from the Byzantine era, from the 4th Century onwards, and Byzantine representations of Jesus were symbolic - they were all about meaning, not historical accuracy.
They were based on the image of an enthroned emperor, as we see in the altar mosaic of the Santa Pudenziana church in Rome.
Image copyright Alamy Image caption The halo also comes from classical art - it was originally a feature of the sun god (Apollo, or Sol Invictus) but was added to Jesus's head to show his heavenly nature
Jesus is dressed in a gold toga. He is the heavenly ruler of all the world, familiar from the famous statue of long-haired and bearded Olympian Zeus on a throne - a statue so well-known that the Roman Emperor Augustus had a copy of himself made in the same style (without the godly long hair and beard).
Image copyright Alamy/Getty Images
Byzantine artists, looking to show Christ's heavenly rule as cosmic King, invented him as a younger version of Zeus. What has happened over time is that this visualisation of heavenly Christ - today sometimes remade along hippie lines - has become our standard model of the early Jesus.

So what did Jesus really look like?
Let's go from head to toe.
1. Hair and beard
When early Christians were not showing Christ as heavenly ruler, they showed Jesus as an actual man like any other: beardless and short-haired
Image copyright Yale Collections/Public Domain Image caption The earliest surviving paintings of Jesus, from the church at the ruined city of Dura-Europos on the Euphrates (dating from first half of the 3rd Century AD)
But perhaps, as a kind of wandering sage, Jesus would have had a beard, for the simple reason that he did not go to barbers.
General scruffiness and a beard were thought to differentiate a philosopher (who was thinking of higher things) from everyone else. The Stoic philosopher Epictetus considered it "appropriate according to Nature".
Otherwise, in the 1st Century Graeco-Roman world, being clean-shaven and short-haired was considered absolutely essential. A great mane of luxuriant hair and a beard was a godly feature, not replicated in male fashion. Even a philosopher kept his hair fairly short.
A beard was not distinctive of being a Jew in antiquity. In fact, one of the problems for oppressors of Jews at different times was identifying them when they looked like everyone else (a point made in the book of Maccabees). However, images of Jewish men on Judaea Capta coins, issued by Rome after the capture of Jerusalem in 70AD, indicate captive men who are bearded.

So Jesus, as a philosopher with the "natural" look, might well have had a short beard, like the men depicted on Judaea Capta coinage, but his hair was probably not very long.
If he had had even slightly long hair, we would expect some reaction. Jewish men who had unkempt beards and were slightly long-haired were immediately identifiable as men who had taken a Nazirite vow. This meant they would dedicate themselves to God for a period of time, not drink wine or cut their hair - and at the end of this period they would shave their heads in a special ceremony in the temple in Jerusalem (as described in Acts chapter 21, verse 24).
But Jesus did not keep a Nazirite vow, because he is often found drinking wine - his critics accuse him of drinking far, far too much of it (Matthew chapter 11, verse 19). If he had had long hair, and looked like a Nazirite, we would expect some comment on the discrepancy between how he appeared and what he was doing - the problem would be that he was drinking wine at all.
2. Clothing
At the time of Jesus, wealthy men donned long robes for special occasions, to show off their high status in public. In one of Jesus's teachings, he says, "Beware of the scribes, who desire to walk in long robes (stolai), and to have salutations in the marketplaces, and have the most important seats in the synagogues and the places of honour at banquets" (Mark chapter 12, verses 38-39).
The sayings of Jesus are generally considered the more accurate parts of the Gospels, so from this we can assume that Jesus really did not wear such robes.
Overall a man in Jesus's world would wear a knee-length tunic, a chiton, and a woman an ankle-length one, and if you swapped these around it was a statement. Thus, in the 2nd Century Acts of Paul and Thecla, when Thecla, a woman, dons a short (male) tunic it is a bit of a shock. These tunics would often have coloured bands running from the shoulder to the hem and were woven as one piece.
On top of the tunic you would wear a mantle, a himation, and we know that Jesus wore one of these because this is what a woman touched when she wanted to be healed by him (see, for example, Mark chapter 5, verse 27). A mantle was a large piece of woollen material, though it was not very thick and for warmth you would want to wear two.
A himation, which could be worn in various ways, like a wrap, would hang down past the knees and could completely cover the short tunic. (Certain ascetic philosophers even wore a large himation without the tunic, leaving their upper right torso bare, but that is another story.)
Image copyright Wiki commons Image caption A himation might seem not unlike a Roman toga, but togas were circular (folded into a semi-circle to wear) and himatia were rectangular - modern toga parties, using sheets, are generally himation parties
Power and prestige were indicated by the quality, size and colour of these mantles. Purple and certain types of blue indicated grandeur and esteem. These were royal colours because the dyes used to make them were very rare and expensive.
But colours could also indicate something else. The historian Josephus describes the Zealots (a Jewish group who wanted to push the Romans out of Judaea) as a bunch of murderous transvestites who donned "dyed mantles" - chlanidia - indicating that they were women's wear. This suggests that real men, unless they were of the highest status, should wear undyed clothing.
Jesus did not wear white, however. This was distinctive, requiring bleaching or chalking, and in Judaea it was associated with a group called the Essenes - who followed a strict interpretation of Jewish law. The difference between Jesus's clothing and bright, white clothing, is described in Mark chapter 9, when three apostles accompany Jesus to a mountain to pray and he begins to radiate light. Mark recounts that Jesus's himatia (in the plural the word may mean "clothing" or "clothes" rather than specifically "mantles") began "glistening, intensely white, as no fuller on earth could bleach them". Before his transfiguration, therefore, Jesus is presented by Mark as an ordinary man, wearing ordinary clothes, in this case undyed wool, the material you would send to a fuller.
We are told more about Jesus's clothing during his execution, when the Roman soldiers divide his himatia (in this case the word probably refers to two mantles) into four shares (see John chapter 19, verse 23). One of these was probably a tallith, or Jewish prayer shawl. This mantle with tassels (tzitzith) is specifically referred to by Jesus in Matthew chapter 23, verse 5. This was a lightweight himation, traditionally made of undyed creamy-coloured woollen material, and it probably had some kind of an indigo stripe or threading.
3. Feet
On his feet, Jesus would have worn sandals. Everyone wore sandals. In the desert caves close to the Dead Sea and Masada, sandals from the time of Jesus have come to light, so we can see exactly what they were like. They were very simple, with the soles made of thick pieces of leather sewn together, and the upper parts made of straps of leather going through the toes.
Image copyright Gabi Laron Image caption Leather sandals belonging to a Sicarii - child, man, and woman. Horowitz G. The Story of Masada. Exhibition catalogue 1993. Jerusalem: The Hebrew University, The Israel Antiquity Authority and the Israel Exploration Society 
4. Features
And what about Jesus's facial features? They were Jewish. That Jesus was a Jew (or Judaean) is certain in that it is found repeated in diverse literature, including in the letters of Paul. And, as the Letter to the Hebrews states: "It is clear that our Lord was descended from Judah." So how do we imagine a Jew at this time, a man "about 30 years of age when he began," according to Luke chapter 3? 


 Computer generated image from Son of God TV series

In 2001 forensic anthropologist Richard Neave created a model of a Galilean man for a BBC documentary, Son of God, working on the basis of an actual skull found in the region. He did not claim it was Jesus's face. It was simply meant to prompt people to consider Jesus as being a man of his time and place, since we are never told he looked distinctive.

For all that may be done with modelling on ancient bones, I think the closest correspondence to what Jesus really looked like is found in the depiction of Moses on the walls of the 3rd Century synagogue of Dura-Europos, since it shows how a Jewish sage was imagined in the Graeco-Roman world. Moses is imagined in undyed clothing, and in fact his one mantle is a tallith, since in the Dura image of Moses parting the Red Sea one can see tassels (tzitzith) at the corners. At any rate, this image is far more correct as a basis for imagining the historical Jesus than the adaptations of the Byzantine Jesus that have become standard: he's short-haired and with a slight beard, and he's wearing a short tunic, with short sleeves, and a himation.

 Moses and the burning bush
Image copyright Alamy Image copyright Alamy Image caption Moses appears to be wearing a tunic with blue bands, as well as a tallith (as a mantle) with blue decoration - in both cases the blue would probably have been created by dying with indigo
Joan Taylor is professor of Christian Origins and Second Temple Judaism at King's College London and the author of The Essenes, the Scrolls and the Dead Sea.