Low-tech people tend to be good at preserving commons. They have to be, because they don’t have a global supply chain to save them if they wreck their environment. And so for thousands of years people have conserved the cedar forest on Mount Lebanon and saved its wood for special purposes. Ancient inscriptions tell the story.
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There are many things to talk about the excavations at the House of the Black Room in Pompeii, from the awesome Parthian Perseus to the poor bakery workers who may have been locked in their quarters to die when the volcano erupted. Onetime Bookandswordblog commentator Sophie Hay gets to work there! One thing which I like is this piece of terracotta architectural decoration with painting which is colourful but not fussily precise.
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Fans of classic Nintento games know that sometimes the princess is in another castle. People researching sites called Maiden Castle have to figure out which of the sites called that in Farsi, Arabic, or English they mean.
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On the late Roman map called the Peutinger Tables, three cities are represented by a man with a crown on a throne: Rome, Constantinople, and Antioch. To a cartographer in the fourth or fifth century CE, these were the three seats of imperial power.
Read moreWhen you point out some of the less appealing aspects of ancient societies, someone usually accuses you of anachronistic morality. For example, it is very hard to find a writer in the ancient world who objects to slavery as a malum in se. There were people who objected to the wrong kind of people being enslaved, or to cruelty to slaves, but there are very few surviving texts where anyone says that slavery is wrong in and of itself. Isn’t it unfair to accuse the ancients of not knowing that slavery was always wrong if none of them seems to have realized this? There are various counters to this, like pointing out that people who point out admirable aspects of ancient societies seldom face the same criticism. But the best counter is listing some ancient practices which other ancient people objected to. One of the central themes of Roman literature is complaining how terrible Romans in the author’s day are.
(content warning: child slavery, infant abandonment)
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Back in 2017 I posted some information on the price of cloth and clothing in western Europe in 1500 and compared it to Eve Fisher’s modern calculations based on her and her friends’ skill at spinning, weaving, and sewing. I just realized that we can do similarly for the Roman empire in the year 301 CE thanks to the late Veronika Gervers.
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I am not writing new posts for this blog right now due to some personal emergencies, a summer I want to enjoy, and the death of my father. I have a post scheduled every two weeks until the end of September. But I seem to be getting some new visitors from Bret Devereaux’s blog.
So if you like big ideas about warfare before gunpowder, this week I would like to recommend a book by Eduard Alofs published as four articles in volumes 21 and 22 of the journal War in History in 2014 and 2015 (parts i, part ii, part iii and part iiii). Alofs did something which not many historians do which was write a general model of warfare from the Syr Darya to the Nile in the period 550 to 1350 CE. He sees two main military traditions in this region: the Iranian (the kind which the Strategikon of emperor Maurice describes, armies centred around armoured horsemen with bows and lances which come to the battlefield on foot, mule, or camel) and the Turanian (the kind which Frankish writers complain about Turks practicing, based on unarmoured horsemen with a string of spare horses and a few better-armed men with their own spare horses). To put this together, he read primary sources in Arabic, Greek, Persian, and Latin. Here is what he has to say about shields:
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