Marlowe could not see these ancient Roman gamblers at a pub because they were still buried with the Pompeiians, but we can. The caption reads EXSI (“I’m out!”) and NON TRIA DUAS EST (“Its not three, but two!”) In the next scene they start to shove each other around. Note the dice-box and the lack of legs for the table where they play. Its possible that the gambler in yellow has just bet his tunic. https://commons.wikimedia.org/wiki/File:Wall_painting_-_scenes_around_the_pub_-_Pompeii_(VI_14_35-36)_-_Napoli_MAN_111482_-_04.jpg
Christopher Marlowe has not yet departed that that little, little span the dead are borne in mind. We remember that he wrote Dr. Faustus and Tamburlane the Great and died in a drunken quarrel over a bar bill (and perhaps because he was part of the long tradition of English writers working as spies to pay the bills). Unlike Shakespeare he had a good formal education, not just grammar-school Latin but a Master of Arts from Cambridge, and unlike Shakespeare he could not keep his subversion in the mouth of fools and madmen. His life of Tamurlane was what J.J. Abrams would have done at an early modern theatre, with overblown rhetoric, battles, love affairs, and special effects. There was even a disappointing sequel driven by crass commercialism. Its full of ancient Greek flavour because Marlowe knew much more about ancient Greeks than modern Persians (emissaries of the English East India Company would reach Shah Abbas by 1614 after Marlowe’s timely death, and Robert Shirley arrived in Iran in 1598 a decade after the play was written). Several times Marlowe’s characters accuse Tamburlane of being a shepherd which sounds like a way to get a tower of skulls with your name on it.
This Chinese scroll from the Ming Dynasty shows the Prophet Mani. Mani’s teachings survived in China and central Asia after their followers were persecuted out of the Persian empire and the Roman empire and the House of Islam. Photo from Wikimedia Commons https://commons.wikimedia.org/wiki/File:Icon_of_Mani_2.jpg
Victor Davis Hanson can be a scholar when he wants to be, although since 2004 that has just been a hobby while he focused on punditry. Many people who have read his books and articles on antiquity are confused at the positions he takes, where Spartans can be admirable defenders of Freedom in the pass at Thermopylae, but despicable slave-holders at Leuctra (and there were helots at Thermopylae, and Hanson was not one of the radicals who teach that the Sparta we think we know emerged after the death of Leonidas). I know a bit about ancient Persian religion so this was always easy for me to understand. This week I have written up the way I explain it when it comes up in conversation ever since a much younger self was reading one of his trade books at the Greater Victoria Public Library Central Branch.
Crowds entering the Royal Theatre in Victoria, BC (est. 1913: not seen, the Dread Pirate Roberta)
there is a kind of revision of history, widely practiced today, that arises not from the opportunities but from the needs- or the passions- of our time. Basically, all research means putting questions, and historical research means putting questions to the past, preferably without torture, and trying to find answers there. The questions we put are necessarily those suggested to us by our own times and preoccupations, and these differ from generation to generation and from group to group. It is inevitable and legitimate that this should be so. What is neither legitimate nor inevitable is that not only the questions we put to the past but also the answers we find there should be determined by our present concerns and needs. This can lead, particularly under authoritarian regimes, but also in free societies under pressures of various kinds, to the falsification of the past, in order to serve some present purposes.
Bernard Lewis, “In Defense of History,” Proceedings of the American Philosophical Society, vol. 143, no. 4 (December 1999) pp. 585-586 (573-587)
One of the builders of Stonehenge as imagined for the Royal BC Museum Stonehenge exhibit in 2024
This post was scheduled late partly because I was late in writing up all the books and partially because I wanted to finish some which I left half-finished in 2024! The usual caveats about writing one of these when I read like a scholar and not like a fan of romance novels apply. John Ting calls the way academics read reading like a mongrel (picking out useful morsels and then moving on, not working all the way through). My reading was disrupted when my Tolino eReader failed in late summer. And one novel which I wanted to read did not arrive until the new year!
Achaemenid historian John W.I. Lee did a series of lectures for The Great Courses. Right now they have a closeout sail for the DVD editions including his series on the Achaemenid Persian Empire. If you like long-form video as well as short blog posts you might want to check them out! Whereas sites like YouTube let anyone post and share whatever gets clicks, The Great Courses gets recognized experts and skilled public speakers to teach on their area of expertise. One is educational, the other sells eyeballs to advertisers and does not care whether the eyeballs look at rants about flying saucers or careful research.
J. Bradford DeLong, Slouching Towards Utopia: An Economic History of the Twentieth Century (Basic Books: New York, 2022)
What can I say about Slouching Towards Utopia by blogger and economist Brad DeLong? This book is a grand narrative of the era of modern economic growth, 1870-2010. In this period incomes in many North Atlantic economies grew several percent a year for decades, and for the first time there was enough for everyone in some countries to be fed and housed and clothed and doctored. But even if all of our material needs were met and we had better entertainment than a King of Kings, we did not feel like we lived in Utopia. It is framed around a debate between Friedrich Hayek and Karl Polyani, the first arguing that people should just accept the strangeness of markets in return for wealth, and the second replying that people in fact feel that they have rights to some control over their shape and population of their community, the ability to earn a living from skills that they suffered to acquire, and who is rewarded and who punished. Deny people control over these things and they will react violently and outside the market, regardless of what theorists say that should do. But how on earth can I respond to it?
Can’t get enough of bookandswordblog? This spring I will be teaching two short courses for the University of Victoria’s Continuing Education program. One of them is online on Tuesday 4 February from 6 to 8 pm Victoria, BC time. The price is CAD $35.70 (about USD $24). You can find more here.
Knowing things is hard, even about the past. Over the years I have compiled pithy names for some of the reasons why this is. This week I decided to share them in the style of Andrew Gelman’s Handy Statistical Lexicon or Samuel Johnson’s dictionary. Right now many entries are blank or just link to other people’s websites and articles. If I ever turn these into a book, I will expand them. Until then I can add entries one at a time as they become necessary.
Two conferences on ancient warfare will be held in the northern part of the United States next spring or summer.
Jeffrey Rop and Lennart Gilhaus are organizing the next War in the Ancient World International Conference as a dual online-offline event in Duluth MN and Münster DE.
An anonymous Tumblr account called Xenophon is Sad used to collect quotes where researchers disrespected or erased Xenophon the Athenian adventurer. Although Xenophon was a friend of Socrates and an extremely successful writer in many genres, his words leave many academics cold. The Tumblr has not been updated since 2021 but I found two more quotes which belong on it.
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