Quotulatiousness

July 22, 2026

The Ancient Greeks 03 – Enter the Persians 4 – The Ionian Revolt and the Fatal Intervention

Filed under: Greece, History, Middle East — Tags: , , , , , , , — Nicholas @ 02:00

seangabb
Published 16 Feb 2026

The Persian Wars begin not in Athens, but in Miletus. In this lecture we explore the failed Naxos expedition, Aristagoras’ desperate gamble, and the outbreak of the Ionian Revolt in 499 BC. We examine Aristagoras’ appeals to Sparta and Athens, Herodotus’ famous scene before Cleomenes, and the fateful decision of Athens to send twenty ships.

We also analyse the burning of Sardis, Darius’ calculated response, and the suppression of Ionia. This is not yet a world war — but it is the moment when Athens introduces itself to empire.

July 20, 2026

Eating the Food of Homer’s Odyssey

Filed under: Food, Greece, History — Tags: , , , , , , — Nicholas @ 04:00

Tasting History with Max Miller
Published 14 Jul 2026

Skewer of roast pork covered in seasoned barley meal, accompanied by the Ancient Greek potion, Kykeon

City/Region: Greece
Time Period: c. 1650-1100 B.C.E., Mycenaean Period

When Odysseus finally makes it back to his home of Ithaca, he goes to the home of the swineherd Eumaeus. Disguised as a beggar, Odysseus is welcomed into Eumaeus’s home, and Eumaeus prepares skewers of roasted pork sprinkled with barley meal.

While I could just make plain roast pork sprinkled with plain barley flour, let’s assume that Eumaeus does the disguised Odysseus the courtesy of seasoning the meal. Archaeologists have found evidence that the people living in Greece during the Mycenaean Period, when The Odyssey is supposed to have taken place, commonly used coriander, cumin, celery, and fennel, so that’s what I used to season the barley flour coating.

This dish is very simple, and surprisingly flavorful. I made mine in the oven, but if you can cook it over an open fire, it would be even better. The cumin and fennel seeds are both very strong flavors, so choose one or the other so as not to completely overpower everything else.

    Eumaeus went off to the sties where the pigs were penned. Choosing two sucklings, he carried them in, slaughtered and singed them both, then cut them in pieces and spitted them on skewers. Then, when all was well roasted, he served it to Odysseus piping hot on the skewers, sprinkling the meat with white barley meal.
    The Odyssey, Book XIV

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July 15, 2026

The Ancient Greeks 03 – Enter the Persians 3 – Darius, Ionia, and the Fragile Peace

Filed under: Europe, History, Middle East — Tags: , , , , , — Nicholas @ 02:00

seangabb
Published 16 Feb 2026

Greece: A Brief History, c.700 BC – 500 AD

With Darius I, the Persian Empire reaches its greatest extent. This lecture explores how Darius reorganised the empire into satrapies, imposed taxation systems, and stabilised rule across vast territories. We examine Persian cultural policy, military discipline, and the integration of Greek communities within the imperial system.

But beneath the surface of order, tension grows. The Ionian Greek cities resent indirect rule through tyrants. Persian administrative logic collides with Greek political volatility. The peace is real — but unstable.

July 9, 2026

The Ancient Greeks 03 – Enter the Persians 2 – Cyrus, Destiny, and the Making of an Empire

Filed under: Europe, History, Middle East — Tags: , , , — Nicholas @ 02:00

seangabb
Published 16 Feb 2026

Greece: A Brief History, c.700 BC – 500 AD

Who was Cyrus the Great? How did a minor Persian ruler come to dominate the Near East? In this lecture we examine Herodotus’ account of Cyrus’ miraculous survival, his overthrow of the Medes, and the conquest of Lydia and Babylon. We analyse Persian imperial strategy: flexible governance, religious tolerance, and pragmatic rule. We also explore how the Ionian Greek cities of Asia Minor first came under Persian control — setting the stage for future rebellion.

Empire did not emerge through chaos alone. It was built through method.

July 8, 2026

Initial reactions to The Odyssey trailer

Filed under: History, Media, USA — Tags: , , , — Nicholas @ 03:00

As always, I’m not closely following whatever movies Hollywood chooses to extrude, but I do see the occasional high and low lights from the reactions of others. The latest attempt to portray Homer on screen isn’t finding it easy to get potential viewers excited:

The public reaction to the Odyssey trailer is a strong indication that Nolan’s reputation won’t be enough to prevent this turd from leaving a smoking crater in the studio’s budget.

People are sick of blackwashing. They’re sick of girlboss reimagining. They’re sick of every movie turning into a sermon.

Does this mean that a Tipping Point will be reached, that Hollyweird will finally sit up and pay attention to the dashboard full of red warning lights and sirens screaming for its attention?

Lol. Lmao.

The cultural revolution means that everyone in a position to do something has been replaced with religious fanatics who don’t care about nonsense like “money”.

Just like every other institution they suborned.

They are crashing the plane with no survivors, and as it goes down in flames they will take the opportunity for a final smug lecture about how the failure of the audience to appreciate them demonstrates that the audience are nothing but white supremacists.

I’ve seen speculation that the current crop of “big” movies were all in early production just at the peak of a few trends that have since receded in popular culture — girlbosses and general wokeness — and it might just be a matter of timing … or it could be that Hollywood’s movers and shakers are still determined to press on with the undiluted progressive message even if it means losing hundreds of millions of dollars with every new release.

On the topic of The Odyssey, Ted Gioia talks about his own discovery of Homer as a youngster and says “youngsters were Homer’s target audience — you can feel that at every turn in his story”:

The first work of classical literature that thrilled me to the depths of my soul was the Odyssey. It made such a big impact that, decades later, I insisted on reading it aloud to my own children, hoping they would feel that same magic.

I was little more than a child back when I discovered Homer — 12 or 13 years old, I’d guess. Back then I knew more about comic books than serious literature. But I was outgrowing Spiderman and Superman, and decided to take a chance on Odysseus.

I approached this book with fear and trembling — worried it might be too difficult. But I soon discovered that Homer was the Stan Lee of antiquity. He told adventure stories not much different from the ones peddled by Marvel or DC.

I’d somehow gotten my hands on a tattered used paperback copy of the Odyssey, in a 1937 prose translation by W.H.D. Rouse — published by Mentor Classics (cover price when new = 60 cents). This is not a respected translation — they will never assign Rouse’s version of Homer at any Ivy League college. [NR: I think this is the way I first encountered The Odyssey … possibly this version in Grade 5 as it was a prose translation.]

That’s because the legit translators try to convey this epic as poetry. Rouse made no attempt at that. He just turned Homer into everyday language, just like it was a pulp fiction story for the mass market.

That was the right choice, he believed, because (as he wrote in his introduction): “The Odyssey is the best story ever written … It has been a favorite for three thousand years”. Other translations of this book are, he claimed, “filled with affectations and attempts at a poetic language Homer himself is free from. Homer speaks naturally and we must do the same.”

You can see the difference by comparing Rouse’s rendering of the opening lines with the esteemed Chapman translation from Shakespeare’s era.

Is this the best version of Homer? I won’t go that far — years later I became very fond of Robert Fitzgerald’s translation. But I will insist that Rouse is the superior version for a youngster. And, in many ways, youngsters were Homer’s target audience — you can feel that at every turn in his story.

So this is the first thing about the Odyssey you won’t learn at Harvard — namely that this tale was not intended for Harvard elites. It’s a story for everybody. So it’s an obvious choice for a big-budget Hollywood movie. There was no pretension or elitism in Homer’s approach. In today’s parlance, you would say that he was appealing to a mass audience.

Director Christopher Nolan — whose screen version of the Odyssey makes its debut in London today — relied on the more recent Emily Wilson translation of the Odyssey into iambic pentameter. In her version, our hero is described, like Shaft, as a complicated man who won’t cop out (when there’s danger all about). Okay, she doesn’t use those exact words, but comes close …

Emily Wilson’s translation of the opening lines of the Odyssey

I like this rendering, and can almost hear that Isaac Hayes synth vamp in the background. Wilson is just as straightforward as Rouse — living up to her aspiration to “tell the old story for modern times”.

July 6, 2026

The Ancient Greeks: 03 – Enter the Persians 1 – When Empire Meets the Polis

Filed under: Greece, History, Middle East — Tags: , , , — Nicholas @ 02:00

seangabb
Published 16 Feb 2026

Greece: A Brief History, c.700 BC – 500 AD

In this lecture we begin the Persian Wars not with battle, but with misunderstanding. The Greeks did not set out to fight a civilisation-defining struggle against Asia, and the Persians were not driven by irrational hatred of freedom. This episode explores the structural collision between the Persian Empire and the Greek city-state system. We examine the rise of Persian power under Cyrus and Darius, the nature of imperial governance, and the early cultural encounter between Greek and Persian military worlds. Along the way, we meet Herodotus, the first true historian, and consider how his narrative shapes our understanding of East and West.

This is the beginning of a story that ends at Marathon — but whose consequences reach much further.

July 5, 2026

QotD: Battlefield communication in the pre-modern world

Filed under: History, Military, Quotations — Tags: , , , , , — Nicholas @ 01:00

Let us assume, picking up our discussion of information last time, that our army is formed up into its battle array (pre-planned the night before, recall) and is advancing and our general has just now noticed something that demands a change in the plan. It could be a dangerous enemy attack (perhaps on the flank) or an opportunity to split the enemy line. Whatever it is, our general needs to make some alteration to the battle plan. It is almost certainly a fairly minor alteration, as with a battle line anywhere from a kilometer to several kilometers long, it would, for instance, take far too long to shuffle the right-to-left order of the line just due to the marching time involved. Nevertheless, the general needs to issue an unplanned, on-the-spot command; how does he do it?

The first option, of course, is shouting. The problem here is obvious: how is the commander’s command to be heard? Interestingly, there has been a fair bit of research by ancient historians looking at the question of how many people can possibly hear a short address unaided by modern loudspeakers and the like; figures vary but generally a few thousand if they are reasonably compact and quiet. That might work for a general’s pre-battle speech, delivered before the army advances, but it will not do for an army that is already in motion, much less once the chaos of battle has begun. Thousands of men marching (let alone fighting!) are noisy!

The modern solution to this problem is radio, but of course that’s hardly available to our pre-modern commander. Instead, to judge by films, the mind quickly jumps to signal flags. I am reminded of Braveheart (1995)’s rendition of the Battle of Falkirk, where Edward I uses signal flags to order his archers forward. HBO’s Rome also does this in its version of the Battle of Philippi, with flags being jostled and then pointed forward to signal the advance. Unfortunately, signal flags – as distinct from unit flags (which we’ll come back to in a moment) – have a few key problems, the most notable of which is that no one will be looking at them: after all the army is advancing, the soldiers are looking forward but signal flags (again, as opposed to unit flags) are going to be behind them, not placed out in the middle of No Man’s Land between the armies. As a result, signal flags are useful for sending information long distances (in a chain of stations or operators), for instance from one commander at distance to another, but not in battle; operational, rather than tactical tools. In practice, the use of signal flags like this is confined to the modern era; the first successful “optical telegraphs” (as iterations on things like smoke signals and fire relays) date to the late 18th century.

Unit flags – a banner or other big, obvious symbol (like a statue of an eagle on a stick) – are more useful. These can be positioned at the front of a unit, typically at its center. If it advances, then the soldiers in the unit also know to advance, following the standard they can see (because it is elevated, large and visible) even if they cannot hear the orders. There are two complications here though: first, the unit banner or flag is a relatively late innovation in antiquity, really only coming into its own with the Romans. The Achaemenids may have used some kinds of ensigns or standards, but the Greeks do not seem to have done. Instead our first really good documentation of something like a battle flag comes from the Romans: each legion had a signa (eventually standardized to the legionary eagle, the aquila), which was a shiny metal statue mounted on a pole so it could be easily seen. Units of the legion broken off to do other things might instead follow a less impressive cloth banner, a vexillum, by which such detachments became known as vexillationes. But the broader problem is that of course your general may not be particularly close to your flags (or other standards) which are generally at the front-center of each component unit of your army. The flags may allow a subordinate officer to “drive” the unit over the battlefield – and that’s good – but it doesn’t let the general tell that officer what to do.

A better option is music, but once again development seems to come fairly late in antiquity. Greek hoplites seem to have advanced to the music of the aulos, a double-reeded flute-like instrument; given the limitations of the instrument it is generally assumed it was used to keep time (so everyone marched in step) not transmit orders. Once again, a more complex system of musical signalling seems to come with the Romans, at least as detailed by Vegetius. Vegetius (2.22) notes three different kinds of horn instruments used by a legion: the tubicen was used to sound charge and retreat, the cornicen regulated the movement of the signa (so “advance” or “halt”), while the buccina was used mostly for camp signals: sounding watches or assemblies. It’s a system that is akin to later bugle calls, but note that the orders it can give are limited to a relative handful of prearranged signals: advance, halt, charge, retreat, assemble, change shift and so on.

The attentive reader here may have already noticed how developed Roman command and control is and may suspect that ties in with the Romans having a more “command” oriented culture of generalship; if so you are ahead of the game!

Of course if those instruments are sounding on a per-unit basis (and they are) that means you still have the problem of getting the order from the general to the instruments for the unit in question. And fundamentally here, the technology is – as I tell my students – man-on-horse. The particular fellow on the horse may be a dedicated messenger (if your military organization has those) or a subordinate officer or it may be the general himself.

But it is important to note now the limitations of this sort of system and we can use what we know of the Roman command and control system (as noted, one of the more developed of such systems prior to gunpowder) to get a sense of them. Let’s say the general realizes there is a problem on his flank and he needs a unit (probably here we’re talking a cohort or a maniple, not a legion) to change what it is doing. First off, the order needs to get within shouting range of the unit’s commander (in this case a senior centurion). The general can either go themselves or send a messenger; both options have their downsides. If the general goes himself he is essentially removing himself from observing or commanding the rest of the battle, but a common problem with sending a junior subordinate is that the unit commander may not respect or feel the need to obey that subordinate (written orders can help with this, but now we’re bringing in questions of literacy). Of course both a messenger or a general in transit may also well be killed, which will prevent the order from being received!

In either case, the message is going to move at galloping speed, which is around 40km/h, meaning that it may take several minutes for the general or messenger to navigate to the spot. That doesn’t sound so bad, but battles with contact weapons do not typically go for hours and hours; Pydna (168) was, as noted last week, decided in about an hour total! Of course a battle might be longer (or shorter!) than this, though much of that extra time is likely pre-battle skirmishing – the actual direct press of infantry formations in shock rarely lasts long because of the terror of it (and to a lesser extent its lethality; we’ll return to the balance of terror and lethality next time). Imagine if you were playing a Total War game and your input delay was, say, five minutes long in a battle that might only last an hour or two.

But of course galloping time isn’t the end of it. The message now has to be conveyed to the unit. In the Roman system, that means the messenger needs to find the appropriate centurion, explain the order to him and then ideally that fellow will then signal the instruments and signa to act accordingly – but even then, those instruments and signa only have a handful of prearranged signals available. Anything more complicated will need to be shouted down the line the old fashioned way (as we know, for instance, the Spartans did for lack of almost any of the rest of this apparatus of command, Xen. Lac. 13.9). Needless to say that means that giving any complex order to a unit already engaged or about to be engaged is going to mean starting by signalling retreat and then attempting to regroup the unit; regrouping an already retreating unit is one of the most difficult tasks on a battlefield and is rarely performed successfully in an unplanned fashion (even in a planned fashion it goes wrong as often as it goes right).

(This is, by the by, why reserves are so important. An unengaged unit hanging behind the lines can be given new orders far, far easier than a unit that is already engaged or about to be. And indeed, those familiar with the Roman system of fighting with its three lines of heavy infantry will note that it is a system heavy on reserves. Indeed, the manipular legion essentially assumes it will be necessary to retreat and regroup the first line of heavy infantry (the hastati) behind the second (the principes) and plans and drills for that. Note how the Roman command culture, the Roman fighting method and the actual apparatus of messengers, signa, instruments and junior officers all align here – that’s common because these sort of institutions tend to co-evolve.

By contrast we may compare a Greek hoplite army in the Classical Period. It has no battle flags or ensigns and the general is expected to fight on foot. In the past I’ve described the resulting phalanx as an “unguided missile” and this is a big reason why. That’s not to say hoplite generals never exerted command on the battlefield – better generals might keep a reserve to be rushed to important points (as Pagondas does at the Battle of Delium in 424 BC). But for the most part, once a hoplite general formed up the army and hit “go”, they had very little control over the army.

Bret Devereaux, “Collections: Total Generalship: Commanding Pre-Modern Armies, Part II: Commands”, A Collection of Unmitigated Pedantry, 2022-06-03.

June 30, 2026

Sparta vs Athens 2(d): Athenian Freedom – Drama, Free Speech, Trade, and the Economy

Filed under: Greece, History — Tags: , , , , , , , — Nicholas @ 02:00

seangabb
Published 8 Feb 2026

Greece: A Brief History, c.700 BC – 500 AD

This final segment links culture to economics and asks what Athenian “freedom” actually looked like in practice. Drama was not a private pastime. It was a civic institution performed before the citizen body. Comedy could be brutally obscene and politically personal, naming living leaders on stage — evidence of a public culture far less timid about speech than most modern states.

From there I move to Athens as a maritime power: trade, grain dependence, Piraeus, coinage, state pay, and the economic dynamism that supported participation in Assembly and law courts. The images on the slides matter here: artefacts and “industrial art” show what Athens valued in daily life.

I end by returning to Sparta’s deliberately restrictive economy — iron currency, limited trade, enforced uniformity — and why that system could produce discipline but not lasting intellectual fertility.

This is also where I state plainly what we owe to Athens.

June 26, 2026

Sparta vs Athens 2(c): Spartan Childhood – The Agōgē, Infant Inspection, and State Brutality

Filed under: Books, Government, Greece, History, Military — Tags: , , , , , — Nicholas @ 02:00

seangabb
Published 8 Feb 2026

Greece: A Brief History, c.700 BC – 500 AD

This segment goes straight to the ancient evidence. Using Plutarch’s Life of Lycurgus (with the passages shown on-screen), I explain how Sparta understood itself: infant inspection and exposure, the collective upbringing of boys in the agōgē, deliberate hunger and deprivation, enforced endurance, and the suppression of private loyalties in favour of loyalty to the state.

This is not presented as scandal. Plutarch often writes admiringly, which is precisely why the text is so revealing. The system is coherent. It is also terrifying. Sparta did not merely train soldiers. It manufactured them, beginning at birth.

June 22, 2026

Sparta vs Athens – 2(b): Ostracism, Demagogues, and Why Athenian Democracy Worked (Until Rome)

Filed under: Government, Greece, History — Tags: , , , , — Nicholas @ 02:00

seangabb
Published 8 Feb 2026

Greece: A Brief History, c.700 BC – 500 AD

Athenian democracy is often dismissed as mob rule. This segment explains why that is too simple. Athens developed habits and structures that stabilised debate: frequent Assembly meetings, repeated exposure to the same issues and speakers, and a politically literate citizen body shaped by practical participation.

I also cover the darker logic: fear of tyranny, fear of dominance, and why Athens accepted instability and even injustice as the price of preventing permanent concentrations of power. Ostracism is discussed as a precautionary tool, and demagoguery as a permanent risk that the system managed rather than “solved”.

Finally, I explain how Athenian democracy ended — not because it decayed internally, but because Rome rendered the institutions meaningless. Empire does not tolerate participation.

June 19, 2026

Sparta vs Athens – 2(a): Two Greek Worlds (Citizens, Helots, Power)

Filed under: Greece, History — Tags: , , , , , , — Nicholas @ 02:00

seangabb
Published 8 Feb 2026

Greece: A Brief History, c.700 BC – 500 AD

In this lecture segment I set out the fundamental contrast between Sparta and Athens as social and political systems. Sparta was a permanent military state built on coerced labour and internal discipline. Athens was a quarrelsome democracy that relied on participation, persuasion, and a wider civic culture of debate.

We begin with the basic structures: who counted, who did the work, and how each society organised its citizen body. This is not moral theatre. It is institutional reality. By the end, the students should see why Sparta could produce cohesion and battlefield reliability, while Athens produced instability, argument, and a public life that made intellectual achievement possible.

June 13, 2026

Sing, Muse, of A Complicated Man: Why the Narrative Structure of The Odyssey is VITAL

Filed under: Europe, History — Tags: , , , , , — Nicholas @ 02:00

MoAn Inc.
Published 2 Jan 2026
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June 7, 2026

The Ancient Greeks: 01 – What Made Them Special? (e) Science, Art, and the Limits of Greek Freedom

Filed under: Europe, History, Science — Tags: , , , , , — Nicholas @ 02:00

seangabb
Published 31 Jan 2026

Greece: A Brief History, c.700 BC – 500 AD

This final section examines what the Greeks achieved with the intellectual tools they developed — and where those tools fell short.

It discusses Greek science through figures such as Archimedes and the Antikythera Mechanism, highlighting both technical brilliance and flawed cosmology. It then turns to Greek art, explaining why Greek sculpture represents a decisive shift towards realism, embodiment, and the truthful representation of the human body.

The section concludes with an assessment of Greek democracy: its radical nature, its severe limits, and its enduring influence.

The lecture ends by drawing together the central argument: the Greeks were not morally exemplary, but they were intellectually revolutionary.

June 1, 2026

The Ancient Greeks: 01 – What Made Them Special? (d) Alphabetic Writing: the Rise of Secular Thought

Filed under: Europe, History — Tags: , , , , , — Nicholas @ 02:00

seangabb
Published 31 Jan 2026

Greece: A Brief History, c.700 BC – 500 AD
This section explains the most important structural innovation of Greek civilisation: alphabetic writing.

It contrasts the Greek alphabet with the complex writing systems of Egypt and Mesopotamia, showing how earlier scripts restricted literacy to priestly and bureaucratic elites. By encoding sound rather than meaning, the Greek alphabet transformed writing into a general-purpose tool.

The section explores how this made possible secular literature, philosophy, mathematics, and science. Figures such as Euclid and Eratosthenes are discussed, along with the emergence of written proof, abstraction, and cumulative intellectual traditions.

The central claim is that without alphabetic writing, there is no secular intellectual life in the modern sense.

May 25, 2026

Enoch Powell, in person

Filed under: Britain, History, Politics — Tags: , , , , , — Nicholas @ 06:00

I posted an excerpt from Niccolo Soldo’s post on Enoch Powell last week, which might be why Substack called my attention to this post from Francis Turner, which includes some memories of personal interaction with Powell during a visit Powell paid to Turner’s father in the early 1980s:

No wonder he was vilified for telling the truth … he was completely correct.

As I commented on Niccolo’s post I had the fortune to meet Enoch Powell in the early 1980s. I think it would have been about April 1983 but I could be wrong. I don’t recall the reason Powell came, it could have been something to do with the Bible or Greek Patristics, it could have been theology, it could have been Gladstone or it could have been something totally different that I can’t guess. Anyway he spent a few days with my father for some reason and the two of them got on like a house on fire.

Both were Cambridge educated classicists, though my father was there a decade after Powell, and they had a number of other things in common. They were of essentially the same social class and similar background. Both had been in intelligence in WW2 and concentrated on the Japanese front. Both had been to India — my father as missionary, Powell as soldier in WW2. Both had learned Indian languages — Powell learned Urdu, my father Tamil. Both had worked with “working class” people — my father as a vicar in Rochdale, Powell as MP in Wolverhampton. They also shared a similar political outlook, though I don’t think they discussed politics much beyond sharing their distaste for Europe.

What I recall of those few days was what a nice man Enoch Powell was. As I mentioned in the comment, he helped me with my homework, which was Herodotus. I recall him, in addition to giving me specific advice, discussing with me and my father the various dialects of ancient Greek and how remarkable it was that an educated Greek in Constantinople could have read Herodotus written a thousand years or more earlier without much difficulty. I also recall him encouraging my father to learn German and even Russian because “you’ve learned two non Indo-European languages already, so both will be easy for you as a classicist”.1 Since Powell spoke (or at least read and wrote) multiple Indo-European languages, including both of those, he may have been optimistic but his encouragement undoubtedly helped.

He entirely failed to mention to me that he’d spent years as an academic studying Herodotus and had actually published a well known book about his work. But that did explain how he could know precisely what passage I was having trouble with from just the first few words.

One thing that stood out was his intellect. He wasn’t in any way patronizing but he made little attempt to disguise his brains. He started off assuming you could more or less keep up and would adjust down until you did. He was also curious about new things. I don’t think he was faking it when he asked me about home computers and what good they were for. I’m not entirely sure I gave him a good answers but the questions he asked helped me realize that I really enjoyed programming them and that therefore a computer programmer might be a good career.

The other main thing that he taught me was to distrust the media. He gave some specific examples regarding the IRA and Northern Ireland and how the BBC and the newspapers had exaggerated certain events. He also pointed out that the media had to pick and choose what to report on and that they could prioritize some events over others.

One other thing. Part of his background was (Anglican) Christianity. He might not have gone to church every day, but he certainly did go on Sundays and if the opportunity presented itself he would attend Matins or Evensong. It was just the sort of thing one did. And one behaved accordingly.


  1. Quote not exact because it was 45 years ago
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