Quotulatiousness

April 6, 2023

QotD: The general’s pre-battle speech to the army

The modern pre-battle general’s speech is quite old. We can actually be very specific: it originates in a specific work: Thucydides’ Histories [of the Peloponnesian War] (written c. 400 B.C.). Prior to this, looking at Homer or Herodotus, commanders give very brief remarks to their troops before a fight, but the fully developed form of the speech, often presented in pairs (one for each army) contrasting the two sides, is all Thucydides. It’s fairly clear that a few of Thucydides’ speeches seem to have gone on to define the standard form and ancient authors after Thucydides functionally mix and match their components (we’ll talk about them in a moment). This is not a particularly creative genre.

Now, there is tremendous debate as to if these speeches were ever delivered and if so, how they were delivered (see the bibliography note below; none of this is really original to me). For my part, while I think we need to be alive to the fact that what we see in our textual sources are dressed up literary compressions of the tradition of the pre-battle speech, I suspect that, particularly by the Roman period, yes, such speeches were a part of the standard practice of generalship. Onasander, writing about the duties of a general in the first century CE, tells us as much, writing, “For if a general is drawing up his men before battle, the encouragement of his words makes them despise the danger and covet the honour; and a trumpet-call resounding in the ears does not so effectively awaken the soul to the conflict of battle as a speech that urges to strenuous valour rouses the martial spirit to confront danger.” Onasander is a philosopher, not a military man, but his work became a standard handbook for military leaders in Antiquity; one assumes he is not entirely baseless.

And of course, we have the body of literature that records these speeches. They must be, in many cases, invented or polished versions; in many cases the author would have no way of knowing the real worlds actually said. And many of them are quite obviously too long and complex for the situations into which they are placed. And yet I think they probably do represent some of what was often said; in many cases there are good indications that they may reflect the general sentiments expressed at a given point. Crucially, pre-battle speeches, alone among the standard kinds of rhetoric, refuse to follow the standard formulas of Greek and Roman rhetoric. There is generally no exordium (meaning introduction; except if there is an apology for the lack of one, in the form of, “I have no need to tell you …”) or narratio (the narrated account), no clear divisio (the division of the argument, an outline in speech form) and so on. Greek and Roman oratory was, by the first century or so, quite well developed and relatively formulaic, even rigid, in structure. The temptation to adapt these speeches, when committing them to a written history, to the forms of every other kind of oratory must have been intense, and yet they remain clearly distinct. It is certainly not because the genre of the battle speech was more interesting in a literary sense than other forms of rhetoric, because oh my it wasn’t. The most logical explanation to me has always been that they continue to remain distinct because however artificial the versions of battle speeches we get in literature are, they are tethered to the “real thing” in fundamental ways.

Finally, the mere existence of the genre. As I’ve noted elsewhere, we want to keep in mind that Greek and Roman literature were produced in extremely militarized societies, especially during the Roman Republic. And unlike many modern societies, where military service is more common among poorer citizens, in these societies military service was the pride of the elite, meaning that the literate were more likely both to know what a battle actually looked like and to have their expectations shaped by war literature than the commons. And that second point is forceful; even if battle speeches were not standard before Thucydides, it is hard to see how generals in the centuries after him could resist giving them once they became a standard trope of “what good generals do.”

So did generals give speeches? Yes, probably. Among other reasons we can be sure is that our sources criticize generals who fail to give speeches. Did they give these speeches? No, probably not; Plutarch says as much (Mor. 803b) though I will caution that Plutarch is not always the best when it comes to the reality of the battlefield (unlike many other ancient authors, Plutarch was a life-long civilian in a decidedly demilitarized province – Achaea – who also often wrote at great chronological distance from his subjects; his sense of military matters is generally weak compared to Thucydides, Polybius or Caesar, for instance). Probably the actual speeches were a bit more roughly cut and more compartmentalized; a set of quick remarks that might be delivered to one unit after another as the general rode along the line before a battle (e.g. Thuc. 4.96.1). There are also all sorts of technical considerations: how do you give a speech to so many people, and so on (and before you all rush to the comments to give me an explanation of how you think it was done, please read the works cited below, I promise you someone has thought of it, noted every time it is mentioned or implied in the sources and tested its feasibility already; exhaustive does not begin to describe the scholarship on oratory and crowd size), which we’ll never have perfect answers for. But they did give them and they did seem to think they were important.

Why does that matter for us? Because those very same classical texts formed the foundation for officer training and culture in much of Europe until relatively recently. Learning to read Greek and Latin by marinating in these specific texts was a standard part of schooling and intellectual development for elite men in early modern and modern Europe (and the United States) through the Second World War. Napoleon famously advised his officers to study Caesar, Hannibal and Alexander the Great (along with Frederick II and the best general you’ve never heard of, Gustavus Adolphus of Sweden). Reading the classical accounts of these battles (or, in some cases, modern adaptations of them) was a standard part of elite schooling as well as officer training. Any student that did so was bound to run into these speeches, their formulas quite different from other forms of rhetoric but no less rigid (borrowing from a handful of exemplars in Thucydides) and imbibe the view of generalship they contained. Consequently, later European commanders tended for quite some time to replicate these tropes.

(Bibliography notes: There is a ton written on ancient battle speeches, nearly all of it in journal articles that are difficult to acquire for the general public, and much of it not in English. I think the best possible place to begin (in English) is J.E. Lendon, “Battle Description in the Ancient Historians Part II: Speeches, Results and Sea Battles” Greece & Rome 64.1 (2017). The other standard article on the topic is E. Anson “The General’s Pre-Battle Exohortation in Graeco-Roman Warfare” Greece & Rome 57.2 (2010). In terms of structure, note J.C. Iglesias Zoida, “The Battle Exhortation in Ancient Rhetoric” Rhetorica 25 (2007). For those with wider language skills, those articles can point you to the non-English scholarship. They can also serve as compendia of nearly all of the ancient battle speeches; there is little substitute for simply reading a bunch of them on your own.)

Bret Devereaux, “Collections: The Battle of Helm’s Deep, Part VII: Hanging by a Thread”, A Collection of Unmitigated Pedantry, 2020-06-12.

April 4, 2023

History Summarized: the Ancient Greek Post-Apocalypse

Overly Sarcastic Productions
Published 31 Mar 2023

Turns out the “Studio Ghibli Post-Apocalypse” aesthetic has a historical basis in ancient Greek history’s Bronze Age Collapse, long Dark Age, and slow re-emergence into the Polis Age. I don’t know if I’d call the process pleasant, but it sure as hell is a vibe.

GO READ THE ILIAD: https://bookshop.org/p/books/the-ilia… — We enjoy the Fagles translation, as it’s the typical classroom and library standard, but if you want a real treat, try the Alexander Pope edition from the 1700s that’s written entirely in RHYME. THE DAMN THING RHYMES!!!

SOURCES & Further Reading:
“The Age of Heroes” and “Delphi and Olympia” from Ancient Greek Civilization by Jeremy McInerney – “Dark Age and Archaic Greece” from The Foundations of Western Civilization by Thomas F. X. Noble – “Dark Age and Archaic Greece” from The Greek World: A Study of History and Culture by Robert Garland “The Greeks: A Global History” by Roderick Beaton, “The Greeks: An Illustrated History” by Diane Cline, Metropolitan Museum “Geometric Art in Ancient Greece” https://www.metmuseum.org/toah/hd/grg… also have a degree in Classical Studies
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March 29, 2023

QotD: Sacrifice

As a terminology note: we typically call a living thing killed and given to the gods a sacrificial victim, while objects are votive offerings. All of these terms have useful Latin roots: the word “victim” – which now means anyone who suffers something – originally meant only the animal used in a sacrifice as the Latin victima; the assistant in a sacrifice who handled the animal was the victimarius. Sacrifice comes from the Latin sacrificium, with the literal meaning of “the thing made sacred”, since the sacrificed thing becomes sacer (sacred) as it now belongs to a god, a concept we’ll link back to later. A votivus in Latin is an object promised as part of a vow, often deposited in a temple or sanctuary; such an item, once handed over, belonged to the god and was also sacer.

There is some concern for the place and directionality of the gods in question. Sacrifices for gods that live above are often burnt so that the smoke wafts up to where the gods are (you see this in Greek and Roman practice, as well in Mesopotamian religion, e.g. in Atrahasis, where the gods “gather like flies” about a sacrifice; it seems worth noting that in Temple Judaism, YHWH (generally thought to dwell “up”) gets burnt offerings too), while sacrifices to gods in the earth (often gods of death) often go down, through things like libations (a sacrifice of liquid poured out).

There is also concern for the right animals and the time of day. Most gods receive ritual during the day, but there are variations – Roman underworld and childbirth deities (oddly connected) seem to have received sacrifices by night. Different animals might be offered, in accordance with what the god preferred, the scale of the request, and the scale of the god. Big gods, like Jupiter, tend to demand prestige, high value animals (Jupiter’s normal sacrifice in Rome was a white ox). The color of the animal would also matter – in Roman practice, while the gods above typically received white colored victims, the gods below (the di inferi but also the di Manes) darkly colored animals. That knowledge we talked about was important in knowing what to sacrifice and how.

Now, why do the gods want these things? That differs, religion to religion. In some polytheistic systems, it is made clear that the gods require sacrifice and might be diminished, or even perish, without it. That seems to have been true of Aztec religion, particularly sacrifices to Quetzalcoatl; it is also suggested for Mesopotamian religion in the Atrahasis where the gods become hungry and diminished when they wipe out most of humans and thus most of the sacrifices taking place. Unlike Mesopotamian gods, who can be killed, Greek and Roman gods are truly immortal – no more capable of dying than I am able to spontaneously become a potted plant – but the implication instead is that they enjoy sacrifices, possibly the taste or even simply the honor it brings them (e.g. Homeric Hymn to Demeter 310-315).

We’ll come back to this idea later, but I want to note it here: the thing being sacrificed becomes sacred. That means it doesn’t belong to people anymore, but to the god themselves. That can impose special rules for handling, depositing and storing, since the item in question doesn’t belong to you anymore – you have to be extra-special-careful with things that belong to a god. But I do want to note the basic idea here: gods can own property, including things and even land – the temple belongs not to the city but to the god, for instance. Interestingly, living things, including people can also belong to a god, but that is a topic for a later post. We’re still working on the basics here.

Bret Devereaux, “Collections: Practical Polytheism, Part II: Practice”, A Collection of Unmitigated Pedantry, 2019-11-01.

March 25, 2023

QotD: Sparta’s fate

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

What becomes of Sparta after its hegemony shatters in 371, after Philip II humiliates it in 338 and after Antipater crushes it in 330? This is a part of Spartan history we don’t much discuss, but it provides a useful coda on the Sparta of the fifth and fourth century. Athens, after all, remained a major and important city in Greece through the Roman period – a center for commerce and culture. Corinth – though burned by the Romans – was rebuilt and remained a crucial and wealthy port under the Romans.

What became of Sparta?

In short, Sparta became a theme-park. A quaint tourist get-away where wealthy Greeks and Romans could come to look and stare at the quaint Spartans and their silly rituals. It developed a tourism industry and the markets even catered to the needs of the elite Roman tourists who went (Plutarch and Cicero both did so, Plut. Lyc. 18.1; Tusc. 5.77).

In term of civic organization, after Cleomenes III’s last gasp effort to make Sparta relevant – an effort that nearly wiped out the entire remaining Spartiate class (Plut. Cleom. 28.5) – Sparta increasingly resembled any other Hellenistic Greek polis, albeit a relatively famous and also poor one. Its material and literary culture seem to converge with the rest of the Greeks, with the only distinctively Spartan elements of the society being essentially Potemkin rituals for boys put on for the tourists who seem to be keeping the economy running and keeping what is left of Sparta in the good graces of their Roman overlords.

Thus ended Sparta: not with a brave last stand. Not with mighty deeds of valor. Or any great cultural contribution at all. A tourist trap for rich and bored Romans.

Bret Devereaux, “Collections: This. Isn’t. Sparta. Part VII: Spartan Ends”, A Collection of Unmitigated Pedantry, 2019-09-27.

March 5, 2023

Dinosaurs, Mammoths, and the Greek Myths

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

toldinstone
Published 20 Aug 2021

Did dinosaur fossils inspire the mythical griffin? Did mammoth bones shape the story of the Gigantomachy? Were the cyclopes modeled on the skulls of dwarf elephants? This video investigates some of the fascinating intersections between fossils and the Greek myths.

This video is part of a collaboration with @NORTH 02 Check out their video “Scimitar Cats, Cave Bears, and Behemoths” for more on the fossils that so fascinated the ancient Greeks and Romans: https://youtu.be/lpU-F3EQ4v4
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February 17, 2023

QotD: Risk mitigation in pre-modern farming communities

Let’s start with the first sort of risk mitigation: reducing the risk of failure. We can actually detect a lot of these strategies by looking for deviations in farming patterns from obvious efficiency. Modern farms are built for efficiency – they typically focus on a single major crop (whatever brings the best returns for the land and market situation) because focusing on a single crop lets you maximize the value of equipment and minimize other costs. They rely on other businesses to provide everything else. Such farms tend to be geographically concentrated – all the fields together – to minimize transit time.

Subsistence farmers generally do not do this. Remember, the goal is not to maximize profit, but to avoid family destruction through starvation. If you only farm one crop (the “best” one) and you get too little rain or too much, or the temperature is wrong – that crop fails and the family starves. But if you farm several different crops, that mitigates the risk of any particular crop failing due to climate conditions, or blight (for the Romans, the standard combination seems to have been a mix of wheat, barley and beans, often with grapes or olives besides; there might also be a small garden space. Orchards might double as grazing-space for a small herd of animals, like pigs). By switching up crops like this and farming a bit of everything, the family is less profitable (and less engaged with markets, more on that in a bit), but much safer because the climate conditions that cause one crop to fail may not impact the others. A good example is actually wheat and barley – wheat is more nutritious and more valuable, but barley is more resistant to bad weather and dry-spells; if the rains don’t come, the wheat might be devastated, but the barley should make it and the family survives. On the flip side, if it rains too much, well the barley is likely to be on high-ground (because it likes the drier ground up there anyway) and so survives; that’d make for a hard year for the family, but a survivable one.

Likewise – as that example implies – our small farmers want to spread out their plots. And indeed, when you look at land-use maps of villages of subsistence farmers, what you often find is that each household farms many small plots which are geographically distributed (this is somewhat less true of the Romans, by the by). Farming, especially in the Mediterranean (but more generally as well) is very much a matter of micro-climates, especially when it comes to rainfall and moisture conditions (something that is less true on the vast flat of the American Great Plains, by the by). It is frequently the case that this side of the hill is dry while that side of the hill gets plenty of rain in a year and so on. Consequently, spreading plots out so that each family has say, a little bit of the valley, a little bit of the flat ground, a little bit of the hilly area, and so on shields each family from catastrophe is one of those micro-climates should completely fail (say, the valley floods, or the rain doesn’t fall and the hills are too dry for anything to grow).

Bret Devereaux, “Collections: Bread, How Did They Make It? Part I: Farmers!”, A collection of Unmitigated Pedantry, 2020-07-24.

February 5, 2023

QotD: Annual cycles of plenty and scarcity in pre-modern agricultural societies

This brings us to the most fundamental fact of rural life in the pre-modern world: the grain is harvested once a year, but the family eats every day. Of course that means the grain must be stored and only slowly consumed over the entire year (with some left over to be used as seed-grain in the following planting). That creates the first cycle in agricultural life: after the harvest, food is generally plentiful and prices for it are low […] As the year goes on, food becomes scarcer and the prices for it rise as each family “eats down” their stockpile.

That has more than just economic impacts because the family unit becomes more vulnerable as that food stockpile dwindles. Malnutrition brings on a host of other threats: elevated risk of death from injury or disease most notably. Repeated malnutrition also has devastating long-term effects on young children […] Consequently, we see seasonal mortality patterns in agricultural communities which tend to follow harvest cycles; when the harvest is poor, the family starts to run low on food before the next harvest, which leads to rationing the remaining food, which leads to malnutrition. That malnutrition is not evenly distributed though: the working age adults need to be strong enough to bring in the next harvest when it comes (or to be doing additional non-farming labor to supplement the family), so the short rations are going to go to the children and the elderly. Which in turn means that “lean” years are marked by increased mortality especially among the children and the elderly, the former of which is how the rural population “regulates” to its food production in the absence of modern birth control (but, as an aside: this doesn’t lead to pure Malthusian dynamics – a lot more influences the food production ceiling than just available land. You can have low-equilibrium or high-equilibrium systems, especially when looking at the availability of certain sorts of farming capital or access to trade at distance. I cannot stress this enough: Malthus was wrong; yes, interestingly, usefully wrong – but still wrong. The big plagues sometimes pointed to as evidence of Malthusian crises have as much if not more to do with rising trade interconnectedness than declining nutritional standards). This creates yearly cycles of plenty and vulnerability […]

Next to that little cycle, we also have a “big” cycle of generations. The ratio of labor-to-food-requirements varies as generations are born, age and die; it isn’t constant. The family is at its peak labor effectiveness at the point when the youngest generation is physically mature but hasn’t yet begun having children (the exact age-range there is going to vary by nuptial patterns, see below) and at its most vulnerable when the youngest generation is immature. By way of example, let’s imagine a family (I’m going to use Roman names because they make gender very clear, but this is a completely made-up family): we have Gaius (M, 45), his wife, Cornelia (39, F), his mother Tullia (64, F) and their children Gaius (21, M), Secundus (19, M), Julia1 (16, F) and Julia2 (14, F). That family has three male laborers, three female laborers (Tullia being in her twilight years, we don’t count), all effectively adults in that sense, against 7 mouths to feed. But let’s fast-forward fifteen years. Gaius is now 60 and slowing down, Cornelia is 54; Tullia, we may assume has passed. But Gaius now 36 is married to Clodia (20, F; welcome to Roman marriage patterns), with two children Gaius (3, M) and Julia3 (1, F); Julia1 and Julia2 are married and now in different households and Secundus, recognizing that the family’s financial situation is never going to allow him to marry and set up a household has left for the Big City. So we now have the labor of two women and a man-and-a-half (since Gaius the Elder is quite old) against six mouths and the situation is likely to get worse in the following years as Gaius-the-Younger and Clodia have more children and Gaius-the-Elder gets older. The point of all of this is to note that just as risk and vulnerability peak and subside on a yearly basis in cycles, they also do this on a generational basis in cycles.

(An aside: the exact structure of these generational patterns follow on marriage patterns which differ somewhat culture to culture. In just about every subsistence farming culture I’ve seen, women marry young (by modern standards) often in their mid-to-late teens, or early twenties; that doesn’t vary much (marriage ages tend to be younger, paradoxically, for wealthier people in these societies, by the by). But marriage-ages for men vary quite a lot, from societies where men’s age at first marriage is in the early 20s to societies like Roman and Greece where it is in the late 20s to mid-thirties. At Rome during the Republic, the expectation seems to have been that a Roman man would complete the bulk of their military service – in their twenties and possibly early thirties – before starting a household; something with implications for Roman household vulnerability. Check out Rosenstein, op. cit. on this).

On top of these cycles of vulnerability, you have truly unpredictable risk. Crops can fail in so many ways. In areas without irrigated rivers, a dry spell at the wrong time is enough; for places with rivers, flooding becomes a concern because the fields have to be set close to the water-table. Pests and crop blights are also a potential risk factor, as of course is conflict.

So instead of imagining a farm with a “standard” yield, imagine a farm with a standard grain consumption. Most years, the farm’s production (bolstered by other activities like sharecropping that we’ll talk about later) exceed that consumption, with the remainder being surplus available for sale, trade or as gifts to neighbors and friends. Some years, the farm’s production falls short, creating that shortfall. Meanwhile families tend to grow to the size the farm can support, rather than to the labor needs the farm has, which tends to mean too many hands (and mouths) and not enough land. Which in turn causes the family to ride a line of fairly high risk in many cases.

All of this is to stress that these farmers are looking to manage risk through cycles of vulnerability […]

I led in with all of that risk and vulnerability because without it just about nothing these farmers do makes a lot of sense; once you understand that they are managing risk, everything falls into place.

Most modern folks think in terms of profit maximization; we take for granted that we will still be alive tomorrow and instead ask how we can maximize how much money we have then (this is, admittedly, a lot less true for the least fortunate among us). We thus tend to favor efficient systems, even if they are vulnerable. From this perspective, ancient farmers – as we’ll see – look very silly, but this is a trap, albeit one that even some very august ancient scholars have fallen into. These are not irrational, unthinking people; they are poor, not stupid – those are not the same things.

But because these households wobble on the edge of disaster continually, that changes the calculus. These small subsistence farmers generally seek to minimize risk, rather than maximize profits. After all, improving yields by 5% doesn’t mean much if everyone starves to death in the third year because of a tail-risk that wasn’t mitigated. Moreover, for most of these farmers, working harder and farming more generally doesn’t offer a route out of the small farming class – these societies typically lack that kind of mobility (and also generally lack the massive wealth-creation potential of industrial power which powers that kind of mobility). Consequently, there is little gain to taking risks and much to lose. So as we’ll see, these farmers generally sacrifice efficiency for greater margins of safety, every time.

Bret Devereaux, “Collections: Bread, How Did They Make It? Part I: Farmers!”, A collection of Unmitigated Pedantry, 2020-07-24.

January 19, 2023

QotD: Did Sparta achieve its strategic objectives?

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

The final objective we can be quite certain about is that Sparta aimed to protect the internal social and political order of Sparta, which essentially amounts to a strategic objective to be able to continue mistreating the helots and the perioikoi. In practice – given Sparta’s desperate shortness of manpower (and economic resources!) and continued unwillingness to revisit the nature of its oppressive class system, we may say with some confidence that Sparta effectively sacrificed all other objectives on the altar of this one.

And yet Sparta’s failure here was perhaps the most complete of all. The collapse of the Spartiate class did not abate after Leuktra; by the 230s, there were hardly any Spartiates left. Meanwhile, the transition of Messenia from a group of subject communities supporting Sparta economically to an active and hostile power on Sparta’s border essentially represented the end of the Spartan social order as established in the seventh century with the reduction of Messenia to helotry in the first place.

So, does Sparta achieve its strategic objectives? By and large, I think the answer here has to be “no”. Sparta – the supposed enemy of tyrants – by mismanaging its own leadership invited one foreign oppressor (Macedon) into Greece after another (Persia). As a state that seems – to me at least – to have considered itself the natural and rightful leader of all of the Greek states, Sparta, routinely and comprehensively proved itself unworthy of the position.

The one thing we may say for Spartan foreign and military policy is that it seems to have made the world safe for helotry – it preserved the brutal system of oppression which was foundational to the Spartan state. But consider just how weak an achievement that is – we might, after all, make the same claim about North Korea: it has managed only to successfully preserve its own internal systems of oppression.

Bret Devereaux, “Collections: This. Isn’t. Sparta. Part VII: Spartan Ends”, A Collection of Unmitigated Pedantry, 2019-09-27.

January 13, 2023

The greatest conspiracy in ancient art

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

BBC Reel
Published 7 Sep 2022

Do we have a bias against colour in classical art?

Matt Wilson explores prejudices that have built up over centuries – leading to what has been labelled ‘chromophobia’, the subject of an exhibition at New York’s Metropolitan Museum of Art.

Wilson finds out why we don’t value colour, questioning a centuries-old misunderstanding. As Chroma’s curator Sarah Lepinski tells him: “It’s important that audiences come to understand the way they see ancient Greek and Roman sculpture isn’t the way it was first created.”
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January 11, 2023

QotD: “Little” gods in the ancient world

Filed under: Europe, Greece, History, Quotations, Religion — Tags: , , , , — Nicholas @ 01:00

When we teach ancient religion in school – be it high school or college – we are typically focused on the big gods: the sort of gods who show up in high literature, who create the world, guide heroes, mint kings. These are the sorts of gods – Jupiter, Apollo, Anu, Ishtar – that receive state cult, which is to say that there are rituals to these gods which are funded by the state, performed by magistrates or kings or high priests (or other Very Important People); the common folk are, at best, spectators to the rituals performed on their behalf by their social superiors.

That is not to say that these gods did not receive cult from the common folk. If you are a regular sailor on a merchant ship, some private devotion to Poseidon is in order; if you are a husband wishing for more children, some observance of Ishtar may help; if you are a farmer praying for rain, Jupiter may be your guy. But these are big gods, whose vast powers are unlimited in geographic scope and their right observance is, at least in part, a job for important people who act on behalf of the entire community. Such gods are necessarily somewhat distant and unapproachable; it may be difficult to get their attention for your particular issue.

Fortunately, the world is full up of smaller and more personal gods. The most pervasive of these are household gods – god associated with either the physical home, or the hearth (the fireplace), or the household/family as a social unit. The Romans had several of these, chiefly the Lares and Penates, two sets of gods who presided over the home. The Lares seem to have originally been hearth guardians associated with the family, while the Penates may have begun as the guardians of the house’s storeroom – an important place in an agricultural society! Such figures are common in other polytheisms too – the fantasy tropes of brownies, hobs, kobolds and the like began as similar household spirits, propitiated by the family for the services they provide.

(As an aside, the Lares and Penates provide an excellent example on how practice was valued more than belief or orthodoxy in ancient religion: when I say that they “seem” or “may have originally been”, that is because it was not entirely clear to the Romans, exactly what the distinction between the Lares and Penates were; ancient authors try to reconstruct exactly what the Penates are about from etymologies (e.g. Cic. De Natura Deorum 2.68) and don’t always agree! But of course, the exact origins of the Lares or the Penates didn’t matter so much as the power they held, how they ought to be appeased, and what they might do to you!)

Household gods also illuminate the distinctly communal nature of even smaller religious observances. The rituals in a Roman household for the Lares and Penates were carried out by the heads of the household (mostly the paterfamilias although the matron of the household had a significant role – at some point, we can talk about the hierarchy of Roman households, but now I just want to note that these two positions in the Roman family are not co-equal) on behalf of the entire family unit, which we should remember might well be multi-generational, including adult children with their own children – in just the same way that important magistrates (or in monarchies, the king or his delegates) might carry out rituals on behalf of the community as a whole.

There were other forms of little gods – gods of places, for instance. The distinction between a place and the god of that same place is often not strong – when Achilles enrages the god of the river Scamander (Iliad 20), the river itself rises up against him; both the river and the god share a name. The Romans cover many small gods under the idea of the genius (pronounced gen-e-us, with the “g” hard like the g in gadget); a genius might protect an individual or family […] or even a place (called a genius locus). Water spirits, governing bodies of water great and humble, are particularly common – the fifty Nereids of Greek practice, or the Germanic Nixe or Neck.

Other gods might not be particular to a place, but to a very specific activity, or even moment. Thus (these are all Roman examples) Arculus, the god of strongboxes, or Vagitanus who gives the newborn its first cry or Forculus, god of doors (distinct from Janus and Limentinus who oversaw thresholds and Cardea, who oversaw hinges). All of these are what I tend to call small gods: gods with small powers over small domains, because – just as there are hierarchies of humans, there are hierarchies of gods.

Fortunately for the practitioner, bargaining for the aid of these smaller gods was often quite a lot cheaper than the big ones. A Jupiter or Neptune might demand sacrifices in things like bulls or the dedication of grand temples – prohibitively expensive animals for any common Roman or Greek – but the Lares and Penates might be befriended with only a regular gift of grain or a libation of wine. A small treat, like a bowl of milk, is enough to propitiate a brownie. Many rituals to gods of small places amount to little more than acknowledging them and their authority, and paying the proper respect.

Bret Devereaux, “Collections: Practical Polytheism, Part IV: Little Gods and Big People”, A Collection of Unmitigated Pedantry, 2019-11-15.

January 3, 2023

QotD: Spartan dominance over the Peloponnese

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

Sparta initially seems to have attempted (Hdt. 1.66-8) to have extended its treatment of Messenia to other parts of the Peloponnese (namely Tegea) in the mid sixth-century – the failure of this policy led to a more measured effort to subjugate the Peloponnese more loosely into a Spartan-lead military league (the Peloponnesian League). This project was never fully completed: Argos – the next largest power in the Peloponnese proper, but a solidly second-tier power compared to Athens, Corinth, Sparta or Thebes – successfully resisted Spartan efforts to dominate it throughout the period. But on the whole, by the late 6th century, Sparta did exert a (perhaps somewhat loose – the trend in scholarship lately has been to stress the plastic and fairly loose organization of the Peloponnesian League) kind of dominance over the Peloponnese.

The core of this control lasted until 371, when Spartan defeat at the Battle of Leuktra shattered this control. Epaminondas, the Theban commander, used the opportunity to free the helots of Messenia and reform them into a polis to provide a local counter-weight to Sparta, while Arcadia and Elis split off from Sparta’s alliance to form their own defensive league against Sparta and, to top it off, a number of the perioikic communities – including the Spartans’ elite light infantry scouts, the Skiritae – along with various borderlands also formed the new polis of Megalopolis on the northern Spartan border – it promptly joined the Arcadian league (this polis would later give us the historian Polybius; his anti-Spartan stance comes out clearly in how he treats Cleomenes III). Sparta, surrounded now by hostile poleis who had once been allies, would spend the rest of Antiquity as a political non-entity, save for one brief effort to restore Spartan greatness in the 220s, crushed by the Macedonian Antigonids who were in no mood to entertain Spartan delusions of grandeur.

We might then say that Sparta is successful – though not entirely so (Argos!) – in establishing a hegemony over the Peloponnese, but only maintains it for c. 175 years. That’s not a bad run, but for the record of a larger state dominating its backyard, it is not tremendously impressive either.

Bret Devereaux, “Collections: This. Isn’t. Sparta. Part VII: Spartan Ends”, A Collection of Unmitigated Pedantry, 2019-09-27.

December 31, 2022

Coming of the Sea Peoples: Part 6 – Crete and the Minoans

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

seangabb
Published 6 Jul 2021

The Late Bronze Age is a story of collapse. From New Kingdom Egypt to Hittite Anatolia, from the Assyrian Empire to Babylonia and Mycenaean Greece, the coming of the Sea Peoples is a terror that threatens the end of all things. Between April and July 2021, Sean Gabb explored this collapse with his students. Here is one of his lectures. All student contributions have been removed.
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December 22, 2022

QotD: Sparta as the pre-eminent foe of tyranny

One of the ways that Sparta positioned itself was as the state which championed the freedom of the Greeks. Sparta had fought the Persian tyrant, had helped to oust tyrants in Athens and had later framed Athens itself as a “tyrant city”. Sparta itself had never had a tyrant (until Cleomenes III seized sole power in the 220s). On the flip side, Spartan hegemony was, apparently, little better than Athenian hegemony, given how Sparta’s own allies consistently reacted to it and Sparta would, in the end, do absolutely nothing to stop Philip II of Macedon from consolidating sole rule over Greece. When the call went out to once again resist a foreign invader in 338, Sparta was conspicuous in its absence.

It also matters exactly how tyranny is understood here. For the ancient Greeks, tyranny was a technical term, meaning a specific kind of one-man rule – a lot like how we use the word dictatorship to mean monarchies that are not kingdoms (though in Greece this word didn’t have quite so strong a negative connotation). Sparta was pretty reliable in opposing one-man rule, but that doesn’t mean it supported “free” governments. For instance, after the Peloponnesian War, Sparta foisted a brutal oligarchy – what the Athenians came to call “The Thirty Tyrants” – on Athens; their rule was so bad and harsh that it only lasted eight months (another feat of awful Spartan statecraft). Such a government was tyrannical, but not a tyranny in the technical sense.

But the Spartan reputation for fighting against tyrannies – both in the minds of the Greeks and in the popular consciousness – is predicted on fighting one very specific monarchy: the Achaemenids of Persia. […] This is the thing for which Sparta is given the most credit in popular culture, but Sparta’s record in this regard is awful. Sparta (along with Athens) leads the Greek coalition in the second Persian war and – as discussed – much of the Spartan reputation was built out of that. But Sparta had largely been a no-show during the first Persian war, and in the subsequent decades, Sparta’s commitment to opposing Persia was opportunistic at best.

During the late stages of the Peloponnesian War, Sparta essentially allied with Persia, taking funding and ships first from the Persian satrap Tissaphernes and later from Cyrus the Younger (a Persian prince and satrap). Sparta, after all, lacked the economic foundation to finance their own navy and the Spartans had – belatedly – realized that they needed a navy to defeat Athens. And of course the Persians – and any Spartan paying attention – knew that the Athenian navy was the one thing keeping Persia out of Greek affairs. So Sparta accepted Persian money to build up the fleets necessary to bring down the Athenian navy, with the consequence that the Ionian Greeks once again became subjects to the Persian Empire.

Subsequent Spartan diplomatic incompetence would lead to the Corinthian War (395-387), which turned into a nasty stalemate – due in part to the limitations of Spartan siege and naval capabilities. Unable to end the conflict on their own, the Spartans turned to Persia – again – to help them out, and the Persians brokered a pro-Spartan peace by threatening the Corinthians with Persian intervention in favor of Sparta. The subequent treaty – the “King’s Peace” (since it was imposed by the Persian Great King, Artaxerxes II) was highly favorable to Persia. All of Ionian, Cyprus, Aeolia and Carnia fell under Persian control and the treaty barred the Greeks from forming defensive leagues – meaning that it prevented the formation of any Greek coalition large enough to resist Persian influence. The treaty essentially made Sparta into Persia’s local enforcer in Greece, a role it would hold until its defeat in 371.

If Sparta held the objective of excluding Persian influence or tyranny from Greece, it failed completely and abjectly. Sparta opened not only the windows but also the doors to Persian influence in Greece – between 410 and 370, Sparta probably did more than any Greek state had ever or would ever do to push Greece into the Persian sphere of influence. Sparta would also refuse to participate in Alexander’s invasion of Persia – a point Alexander mocked them for by dedicating the spoils of his victories “from all of the Greeks, except the Spartans” (Arr. Anab. 1.16.7); for their part, the Spartans instead tried to use it as an opportunity to seize Crete and petitioned the Persians for aid in their war against Alexander, before being crushed by Alexander’s local commander, Antipater, in what Alexander termed “a clash of mice”.

Bret Devereaux, “Collections: This. Isn’t. Sparta. Part VII: Spartan Ends”, A Collection of Unmitigated Pedantry, 2019-09-27.

December 18, 2022

QotD: Citation systems and why they were developed

For this week’s musing I wanted to talk a bit about citation systems. In particular, you all have no doubt noticed that I generally cite modern works by the author’s name, their title and date of publication (e.g. G. Parker, The Army of Flanders and the Spanish Road (1972)), but ancient works get these strange almost code-like citations (Xen. Lac. 5.3; Hdt. 7.234.2; Thuc. 5.68; etc.). And you may ask, “What gives? Why two systems?” So let’s talk about that.

The first thing that needs to be noted here is that systems of citation are for the most part a modern invention. Pre-modern authors will, of course, allude to or reference other works (although ancient Greek and Roman writers have a tendency to flex on the reader by omitting the name of the author, often just alluding to a quote of “the poet” where “the poet” is usually, but not always, Homer), but they did not generally have systems of citation as we do.

Instead most modern citation systems in use for modern books go back at most to the 1800s, though these are often standardizations of systems which might go back a bit further still. Still, the Chicago Manual of Style – the standard style guide and citation system for historians working in the United States – was first published only in 1906. Consequently its citation system is built for the facts of how modern publishing works. In particular, we publish books in codices (that is, books with pages) with numbered pages which are typically kept constant in multiple printings (including being kept constant between soft-cover and hardback versions). Consequently if you can give the book, the edition (where necessary), the publisher and a page number, any reader seeing your citation can notionally go get that edition of the book and open to the very page you were looking at and see exactly what you saw.

Of course this breaks down a little with mass-market fiction books that are often printed in multiple editions with inconsistent pagination (thus the endless frustration with trying to cite anything in A Song of Ice and Fire; the fan-made chapter-based citation system for a work without numbered or uniquely named chapters is, I must say, painfully inadequate.) but in a scholarly rather than wiki-context, one can just pick a specific edition, specify it with the facts of publication and use those page numbers.

However the systems for citing ancient works or medieval manuscripts are actually older than consistent page numbers, though they do not reach back into antiquity or even really much into the Middle Ages. As originally published, ancient works couldn’t have static page numbers – had they existed yet, which they didn’t – for a multitude of reasons: for one, being copied by hand, the pagination was likely to always be inconsistent. But for ancient works the broader problem was that while they were written in books (libri) they were not written in books (codices). The book as a physical object – pages, bound together at a spine – is more technically called a codex. After all, that’s not the only way to organize a book. Think of a modern ebook for instance: it is a book, but it isn’t a codex! Well, prior to codex becoming truly common in third and fourth centuries AD, books were typically written on scrolls (the literal meaning of libri, which later came to mean any sort of book), which notably lack pages – it is one continuous scroll of text.

Of course those scrolls do not survive. Rather, ancient works were copied onto codices during Late Antiquity or the Middle Ages and those survive. When we are lucky, several different “families” of manuscripts for a given work survive (this is useful because it means we can compare those manuscripts to detect transcription errors; alas in many cases we have only one manuscript or one clearly related family of manuscripts which all share the same errors, though such errors are generally rare and small).

With the emergence of the printing press, it became possible to print lots of copies of these works, but that combined with the manuscript tradition created its own problems: which manuscript should be the authoritative text and how ought it be divided? On the first point, the response was the slow and painstaking work of creating critical editions that incorporate the different manuscript traditions: a main text on the page meant to represent the scholar’s best guess at the correct original text with notes (called an apparatus criticus) marking where other manuscripts differ. On the second point it became necessary to impose some kind of organizing structure on these works.

The good news is that most longer classical works already had a system of larger divisions: books (libri). A long work would be too long for a single scroll and so would need to be broken into several; its quite clear from an early point that authors were aware of this and took advantage of that system of divisions to divide their works into “books” that had thematic or chronological significance. Where such a standard division didn’t exist, ancient libraries, particularly in Alexandria, had imposed them and the influence of those libraries as the standard sources for originals from which to make subsequent copies made those divisions “canon”. Because those book divisions were thus structurally important, they were preserved through the transition from scrolls to codices (as generally clearly marked chapter breaks), so that the various “books” served as “super-chapters”.

But sub-divisions were clearly necessary – a single librum is pretty long! The earliest system I am aware of for this was the addition of chapter divisions into the Vulgate – the Latin-language version of the Bible – in the 13th century. Versification – breaking the chapters down into verses – in the New Testament followed in the early 16th century (though it seems necessary to note that there were much older systems of text divisions for the Tanakh though these were not always standardized).

The same work of dividing up ancient texts began around the same time as versification for the Bible. One started by preserving the divisions already present – book divisions, but also for poetry line divisions (which could be detected metrically even if they were not actually written out in individual lines). For most poetic works, that was actually sufficient, though for collections of shorter poems it became necessary to put them in a standard order and then number them. For prose works, chapter and section divisions were imposed by modern editors. Because these divisions needed to be understandable to everyone, over time each work developed its standard set of divisions that everyone uses, codified by critical texts like the Oxford Classical Texts or the Bibliotheca Teubneriana (or “Teubners”).

Thus one cited these works not by the page numbers in modern editions, but rather by these early-modern systems of divisions. In particular a citation moves from the larger divisions to the smaller ones, separating each with a period. Thus Hdt. 7.234.2 is Herodotus, Book 7, chapter 234, section 2. In an odd quirk, it is worth noting classical citations are separated by periods, but Biblical citations are separated by colons. Thus John 3:16 but Liv. 3.16. I will note that for readers who cannot access these texts in the original language, these divisions can be a bit frustrating because they are often not reproduced in modern translations for the public (and sometimes don’t translate well, where they may split the meaning of a sentence), but I’d argue that this is just a reason for publishers to be sure to include the citation divisions in their translations.

That leaves the names of authors and their works. The classical corpus is a “closed” corpus – there is a limited number of works and new ones don’t enter very often (occasionally we find something on a papyrus or lost manuscript, but by “occasionally” I mean “about once in a lifetime”) so the full details of an author’s name are rarely necessary. I don’t need to say “Titus Livius of Patavium” because if I say Livy you know I mean Livy. And in citation as in all publishing, there is a desire for maximum brevity, so given a relatively small number of known authors it was perhaps inevitable that we’d end up abbreviating all of their names. Standard abbreviations are helpful here too, because the languages we use today grew up with these author’s names and so many of them have different forms in different languages. For instance, in English we call Titus Livius “Livy” but in French they say Tite-Live, Spanish says Tito Livio (as does Italian) and the Germans say Livius. These days the most common standard abbreviation set used in English are those settled on by the Oxford Classical Dictionary; I am dreadfully inconsistent on here but I try to stick to those. The OCD says “Livy”, by the by, but “Liv.” is also a very common short-form of his name you’ll see in citations, particularly because it abbreviates all of the linguistic variations on his name.

And then there is one final complication: titles. Ancient written works rarely include big obvious titles on the front of them and often were known by informal rather than formal titles. Consequently when standardized titles for these works formed (often being systematized during the printing-press era just like the section divisions) they tended to be in Latin, even when the works were in Greek. Thus most works have common abbreviations for titles too (again the OCD is the standard list) which typically abbreviate their Latin titles, even for works not originally in Latin.

And now you know! And you can use the link above to the OCD to decode classical citations you see.

One final note here: manuscripts. Manuscripts themselves are cited by an entirely different system because providence made every part of paleography to punish paleographers for their sins. A manuscript codex consists of folia – individual leaves of parchment (so two “pages” in modern numbering on either side of the same physical page) – which are numbered. Then each folium is divided into recto and verso – front and back. Thus a manuscript is going to be cited by its catalog entry wherever it is kept (each one will have its own system, they are not standardized) followed by the folium (‘f.’) and either recto (r) or verso (v). Typically the abbreviation “MS” leads the catalog entry to indicate a manuscript. Thus this picture of two men fighting is MS Thott.290.2º f.87r (it’s in Det Kongelige Bibliotek in Copenhagen):

MS Thott.290.2º f.87r which can also be found on the inexplicably well maintained Wiktenauer; seriously every type of history should have as dedicated an enthusiast community as arms and armor history.

And there you go.

Bret Devereaux, “Fireside Friday, June 10, 2022”, A Collection of Unmitigated Pedantry, 2022-06-10.

December 16, 2022

Coming of the Sea Peoples: Part 1 – Prelude

seangabb
Published 1 May 2021

The Late Bronze Age is a story of collapse. From New Kingdom Egypt to Hittite Anatolia, from the Assyrian Empire to Babylonia and Mycenaean Greece, the coming of the Sea Peoples is a terror that threatens the end of all things. Between April and July 2021, Sean Gabb explored this collapse with his students. Here is one of his lectures. All student contributions have been removed.

More by Sean Gabb on the Ancient World: https://www.classicstuition.co.uk/

Learn Latin or Greek or both with him: https://www.udemy.com/user/sean-gabb/

His historical novels (under the pen name “Richard Blake”): https://www.amazon.co.uk/Richard-Blak…

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