A steel chakra (war quoit) from Tibet. These seem to have entered India with the Indo-Aryans. While the Sikhs had colourful auxiliaries with Iron Age weapons and matchlocks, the forces that mattered used the latest muskets and cannons. Metropolitan Museum of Art, object 2003.467
In 1845 the Sikh Empire and the John Company stumbled into war with one another. The causes were petty and nobody can agree who made the first provocation, but the two powers were rising in northern India and the British had been recently weakened by losing an army in Afghanistan. This is not a story that many people outside India know, unless they are Sikhs themselves. But if you take the time to hear it, it gives you some new questions to ask yourself as you think about ancient battles and adventurers.
Some of the nations of North America fought with bows, arrows, spears, and shields before the gun. The following is a story from Saukamappee of the Nahathaway Nation (some kind of Cree) who was living with the Peigan or Piikani in the northern Great Plains. He passed it to David Thompson the fur trader and surveyor who wintered in his lodge around 1787/8 (Thompson had lost track of the years by the time he wrote down his memories). Thompson thought that Saukamappee looked 75 or 80 years old, so he would have been sixteen around 1725 or 1730. Saukamappee said that at this time neither his people nor the Snake Indians had horses.
My interest in linen armour lead me to texts from around the year 1000. Chrétien de Troyes died leaving one of his works incomplete, and sometime around 1190 to 1210, someone wrote the first surviving attempt to fill in the missing attempts. In one of these passages, an Arthurian hero is arming. The narrator mentions an unusual way of helping a woman in labour deliver:
Then they girdled a sword Such that in all the world there was no woman in labour, Who when struck on the head With the flat of that naked sword (1048) Would not immediately give birth, As she hung between death and life.
My translation. Text after William Roach and R.H. Ivy, eds., The Continuations of the Old French Perceval of Chrétien de Troyes. Volume II. The First Continuation: Redaction of MSS EMQU. Romance Languages and Literatures, Extra Series, No. 10. (Philadelphia: University of Pennsylvania, Department of Romance Languages, 1950), 32-33, 485-486, 548-549. https://catalog.hathitrust.org/Record/000883809 There are complete translations of the continuation in Ross G. Arthur, tr., Three Arthurian Romances: Poems from Medieval France (London: Dent, 1996) and Nigel Bryant, tr., Chrétien de Troyes, The Complete Story of the Grail: Chrétien de Troyes‘ Perceval and its Continuations. Arthurian Studies 82 (Cambridge: Boydell & Brewer, 2015), 87; my translation is influenced by this one, especially in the last five lines.
Drawing of the Orlat Plaques after Jangar Ya. Ilyasov and Dimitry V. Rusanov, “A Study on the Bone Plaques from Orlat,” Silk Road Art and Archaeology 5 (1997–98), pl. IV:1. care of https://sogdians.si.edu/orlat-plaque/
A lot of history forums and subreddits confuse me, but the main thing I got out of them was pointer to sources I did not know about. One of those sources that I learned about in 2009 was the Orlat Battle Plaques. These are polished bone belt-ends from a grave near Samarkand dating sometime between the 2nd and 4th century CE. On the right plaque mounted archers chase ungulates, while on the left plaque cataphracts battle with swords, lances, and piercing axes / sagareis.
The funerary stele of G. Damianus in the Roman museum, Bologna
In the before times, when I could travel and had something to travel to, I visited Bologna. In their museum of antiquity I saw this funerary stele. Judging by the clothing and style I would date it around 150-250 CE. The soldier wears boots not sandals, his tunic has long sleeves, and his belt is narrow and not covered with brass or silver plaques. At first I was amused by the soldier’s very Celtic moustache in one of the cities where the Romans did their best to eliminate the native Celtic population. A little research showed an unexpected story!
Technical military literature before the 19th century is always worth reading, and one of the technical writers I often return to is Sir John Smythe who died at Little Badow in England in 1607. Smythe was a diletante and a crank who believed that the military art had been perfected on the day he turned 18, but he followed the wars and had thoughts on different ways of doing things. One of the things he talks about is militia recruits who are left-handed. The history of left-handedness is kind of like the history of queerness, in that some societies loved to talk and theorize about it, while left-handers (or queer people) got on with their lives, found solutions that worked for them, and did not leave many traces or worry too much about those talkers and theorists.
In my post on that hilarious book on US soldiers overseas under the second President Bush, I mentioned that its full of pithy ethnography of the people Americans fight with or against (or both, as in Iraq and Columbia). Some things I read in January 2022 make me want to come back to it. This week let us think about the relationship between ethnography and military theory.
Those of us who grew up on Peter Connolly remember that Aristotle defines the pelte shield (Greece and Rome at War p. 48 “Auxiliary Troops”). What did he actually say? A bit of research in March lead me to fragment 498 in Valentine Rose’s Teubner edition of the ‘fragments’ of Aristotle. In classical philology, fragments are places where a surviving text cites or paraphrases a text which is now lost. Only rarely is a fragment literally a damaged manuscript or a scrap of papyrus. Four different texts give some version of Aristotle’s words, but I will translate the version in a commentary on Plato’s Laws:
Another important detail: A Martyrdom of St. Sebastian in the BNM Munich showing the telltale red belly and yellow back of a bowstave made from the heartwood of a yew tree.
At the moment, many archery enthusiasts are telling anyone who will listen that soldiers’ bows usually had draw weights of 100 lbs and more (Deer hunters today usually use bows with a draw weight on the order of 50 lbs, casual or target archers often use bows about half as heavy, and even hunters of larger game rarely use a bow with a draw weight of 100 lbs or more). In other words, you could draw the bow to its full draw length by hanging it string-down and suspending 100 lbs or more from the middle of the string. If this idea is correct, many men in the ancient world did something which is much more physically demanding than is commonly thought. This week, I would like to post some of the evidence which I know which might be relevant to the strength of bows used in the eastern Mediterranean around the sixth, fifth, and fourth centuries BCE. I hope that some of my readers can suggest more sources.
In another October this field was full of angry Frenchmen and Prussians not white sheep. Looking south from the battlefield of Jena, October 2010. Photo by Sean Manning, October 2010.
Long ago I heard the story of the South Italian prince who interrupted a discussion about the army’s new uniforms with “dress them in red, blue, or yellow, they will run away all the same.” The story embodies a truth that there is a big difference between looking like an army and being an army (and that some types of reform have more of an impact than others). But where does it come from? Twentieth-century British writers like Bernard Cornwell love telling stories about European foreigners and their national deficiencies, and I grew up reading a lot of twentieth-century British and US writers.
