As you might imagine, time in agriculture is governed by the seasons. Crops must be planted at particular times, harvested at particular times. In most ancient societies, the keeping of the calendar was a religious obligation, a job for educated priests (either a professional priestly class as in the Near East, or local notables serving as amateurs, as in Greece and Rome).
The seasonal patterns vary a bit depending on the conditions and the sort of wheat being sown. In much of the Mediterranean, where the main concern was preserving a full year’s moisture for the crop, planting was done in autumn (November or October) and the crop was harvested in early summer (typically July or August). In contrast, the Han agricultural calendar for wheat planted in the spring, weeded over the summer and harvested in fall. The Romans generally kept to the autumn-planting schedule, except our sources note that on land which was rich enough (and wet enough) to be continuously cropped year after year (without a fallow), the crop was sown in spring; this might also be done in desperation if the autumn crop had failed. In Egypt, sowing was done as the Nile’s flood waters subsided at the beginning of Peret (in January), with the harvest taking place in Shemu (summer or early fall).
(As an aside on the seasons: we think in terms of four seasons, but many Mediterranean peoples thought in terms of three, presumably because Mediterranean winters are so mild. Thus the Greeks have three goddesses of the seasons initially, the Horae (spring, summer and fall) and Demeter’s grief divides the year into thirds not fourths in the Homeric Hymn to Demeter. In ancient Egypt, there were three seasons: Akhet (Flood); Peret (Emergence [of fertile lands as the waters recede]) and Shemu (Low Water). The perception of the seasons depended on local climate and local cycles of agriculture.)
Bret Devereaux, “Collections: Bread, How Did They Make It? Part I: Farmers!”, A collection of Unmitigated Pedantry, 2020-07-24.
May 14, 2022
QotD: The farming cycle in pre-modern Mediterranean cultures
May 10, 2022
QotD: When are professors not really professors? When they’re “adjunct” or “contingent” professors
Now the why of the Patreon leads neatly into my musing for the week. Because you may be thinking “wait, I thought this fellow said he had a day job” – and I do! I teach history at a university! But it does not cover my research or projects like this. But this is a good time to talk about the contingent/non-contingent divide in academia, which I have wanted to do for a while. So let’s do that (what I’m going to say here is mostly about the United States’ universities, so I’m going to use that terminology; academic titles differ country to country):
When most people think about professors, they are thinking about tenured or tenure-track (TT) professors. In the USA, generally, tenure-track professors (those who will be eligible for tenure at some time in the future) have the job title of assistant professor. Academics with tenure are typically associate professors or full professors. What all of these have in common is that the professor’s salary and workload assume that they are being paid both for their primary teaching responsibilities, but also some amount of research or public outreach. It’s a whole package. How much teaching and how much research differs substantially institution to institution.
Then you have contingent or (more commonly) adjunct professors, who are not eligible for tenure. Mostly these are early career academics still looking to land a permanent tenure-track position. Now I want to be clear here: adjuncts almost always have PhDs – the days when it was possible for people to land even these jobs without a completed dissertation and a finished PhD are long over. Most students have no idea their instructors are adjuncts which – given how poorly many institutions treat their adjuncts – is often damned heartbreaking.
Universities have realized that “adjunct” has a negative ring to it, so they call these folks (which, as you may have grasped, includes me) all sorts of job titles designed to disguise that fact (mostly from prospective students and parents). The most honest of those (and, in my opinion, the best) is “Visiting Instructor” or “Visiting Lecturer”, but you’ll see all sorts of permutations of “visiting” or “teaching” faculty. In job postings, the most substantial of these positions (with a full teaching load) are often described as “Visiting Assistant Professor” (VAP) – but note that visiting in the front essentially invalidates the two words that follow it: a VAP is an adjunct, not an assistant professor. They’re just an adjunct with a full load (and maybe benefits, but often not).
Now, the exact arrangements for these sorts of contingent positions vary wildly, but as a rule (again, there are exceptions!) as a rule, adjuncts are paid for their teaching on a class by class basis, essentially as contract workers. They often don’t get benefits (like health insurance, or even an office in some places!) or any kind of job security – the positions are frequently year-to-year or even semester-to-semester. Crucially, while adjuncts are often expected to discuss their research during the hiring process and frequently aim – as I do – to continue with it during their adjunct job, they are not paid for the research they do and generally do not receive the sort of institutional support which would enable an active research agenda (funding, sabbaticals, etc). They are paid to teach classes and pretty much only teach classes. It is not an ideal system.
(I’m intending, probably as we get closer to summer, to do a short post-series covering the entire academic life-cycle, along with what exactly an academic historian does all day. The popular image that we’re all just hanging out, smoking pipes, drinking wine and having deep thoughts is not very accurate.)
Which brings us back around to the Patreon. I am currently (as I write this) teaching as a Visiting Lecturer, which is to say, an adjunct. Now, I want to be clear that I am not beating up on my current institution here. I actually think the department I am currently in has been very good with my appointment here – it was extremely useful for me (for reasons I won’t get into). But they aren’t paying me for my research or for this blog.
Bret Devereaux, “Fireside Friday: March 13, 2020”, A Collection of Unmitigated Pedantry, 2020-03-12.
May 6, 2022
QotD: “… the Spartiates were quite possibly the least productive people to ever exist”
I think it is worth stressing just how extreme the division of labor was [in ancient Sparta]. Helots did all of the labor, because the Spartiates were quite possibly the least productive people to ever exist (the perioikoi presumably also produced a lot of goods for the spartiates, but being free, one imagines they had to be compensated for that out of the only economic resource the spartiates possessed: the produce of helot labor). The spartiates were forbidden from taking up any kind of productive activity at all (Plut. Lyc. 24.2). Lysander is shocked that the Persian prince Cyrus gardens as a hobby (Xen. Oec. 4.20-5), because why sully your hands with labor if you don’t have to? Given the normal divisions of household labor (textile production in the Greek household was typically done by women), it is equally striking that not one of Plutarch’s “Sayings of Spartan Women” in the Moralia concerns weaving, save for one – where a Spartan woman shames an Ionian one for being proud of her skill in it (Plut. Mor. 241d). Xenophon confirms that spartiate women did not weave, but relied on helot labor for that too (Xen. Lac. 1.4).
Bret Devereaux, “Collections: This. Isn’t. Sparta. Part II: Spartan Equality”, A Collection of Unmitigated Pedantry, 2019-08-23.
April 30, 2022
QotD: The position of helots in Spartan society
… helots made up not only a simple majority of the human beings living under the Spartan state, but in fact a huge super-majority. For comparison, about a third of the population of the American South in 1860 was held in slavery and we rightly call that a “slave society”. Societies where an absolute majority of persons are held in slavery are extremely rare, but Sparta’s massive super-majority of enslaved persons is – to my knowledge – unique in human history.
We are very poorly informed about the helots. Our snobbish sources … are, for the most part, singularly uninterested in them, so we’re left putting together a patchwork of information. That in turn leads into situations where students of ancient Greece can can up with the wrong impression if they don’t have all of the sources in mind (we’ll see this is a common trend with Sparta – reading just Xenophon or just Plutarch can be deeply misleading).
First, let us dispense with the argument, sometimes offered, that the helots were more like medieval serfs than slaves as we understand the ideas and thus not really slaves – this is nonsense. Helots seem to have been able to own moveable property (money, clothing etc), but in fact this is true of many ancient slaves, including Roman ones (the Romans called this quasi-property peculium, which also applied to the property of children and even many women who were under the legal power (potestas) of another). Owning small amounts of moveable property was not rare among ancient non-free individuals (or, for that matter, other forms of slavery).
No, what legally separated helots from douloi (chattel slaves in most Greek societies) was that they were slaves of the Spartan state rather than of individual Spartans – this had nothing to do with any sense of greater freedom they might have had. Indeed, Plutarch relates the saying that “in Sparta the free man is more free than anywhere else in the world, and the slave more a slave” (Plut. Lyc. 28.5). He can only be referring to the helots here. Indeed, Plutarch’s statement is telling – the helots were treated poorly by the standards of ancient chattel slavery, which is, I must stress, an incredibly low bar. Ancient societies treated enslaved people absolutely horribly and yet somehow the helot lot was commonly thought worse.
But the final word on if we should consider the helots fully non-free is in their sanctity of person: they had none, at all, whatsoever. Every year, in autumn by ritual, the five Spartan magistrates known as the ephors declared war between Sparta and the helots – Sparta essentially declares war on part of itself – so that any spartiate might kill any helot without legal or religious repercussions (Plut. Lyc. 28.4; note also Hdt. 4.146.2). Isocrates – admittedly a decidedly anti-Spartan voice – notes that it was a religious, if not legal, infraction to kill slaves everywhere in Greece except Sparta (Isoc. 12.181). As a matter of Athenian law, killing a slave was still murder (the same is true in Roman law). One assumes these rules were often ignored by slave-holders of course – we know that many such laws in the American South were routinely flouted. Slavery is, after all, a brutal and inhuman institution by its very nature. The absence of any taboo – legal or religious – against the killing of helots marks the institution as uncommonly brutal not merely by Greek standards, but by world-historical standards.
We may safely conclude that the helots were not only enslaved persons, but that of all slaves, they had some of the fewest protections – effectively none, not even protections in-name-only.
But what do the helots do?
The answer is mostly “they farm” but getting more specific than that get sticky fast. But we may try to keep this brief: helots were enslaved agricultural laborers. Helots were owned not by individual spartiates, but by the Spartan state, where they were assigned – through whatever method we do not know – to work the plots of land (kleroi, see above) assigned to the spartiates who, as noted above, were forbidden from engaging in any kind of productive labor. The helots seem to have lived in their own villages and settlements – no great surprise, as the Messenian helots seem to have been far more numerous than the Laconian ones and the spartiates themselves did not live in Messenia in any great numbers. It does seem that the Messenian helots were gathered in a smaller number of nucleated villages rather than split up as farmsteads, probably to make it easier for the small number of spartiates stationed there to keep watch on them. And they seemed to have produced not only simple cereal staples, but the full range of agricultural products: wheat (Xen Lac. 5.3 – we’ll come back to this), barley, grapes and wine, figs, olives and olive oil, cheese, textiles (wool) and animal products, including meat and fish.
Bret Devereaux, “Collections: This. Isn’t. Sparta. Part II: Spartan Equality”, A Collection of Unmitigated Pedantry, 2019-08-23.
April 23, 2022
QotD: The “Modern System” of combat
… I am going to borrow an idea from Stephen Biddle’s Military Power (2004). Biddle identifies what he calls the “Modern System” of combat (though I am going to treat it a bit more broadly than he does). In short, it’s a set of tactics and operational art that emerged out of the First World War and were refined in the European theaters (East and West) of the Second, to cope with the tremendous potency of industrialized firepower which had fundamentally reshaped war. Rather than relying on fixed positions for defense and dense shock-formations (“shock” here – think “bayonets, grenades and trench-knives”), the modern system relies on cover-and-concealment for survivability and maneuver in the offense (go around, not through your opponent’s overwhelming firepower). Adroit use of terrain on the tactical level is a key component of the system, which in turn requires both extensive training of junior officers and NCOs and devolving quite a bit of command agency down to them so that they can make local decisions (compare to, for instance, linear tactics which leave virtually no decision-making to the individual rifleman).
The modern system assumes that any real opponent can develop enough firepower to both obliterate any fixed defense (like a line of trenches) or to make direct approaches futile. So armies have to focus on concealment and cover to avoid overwhelming firepower (you can’t hit what you can’t see!); since concealment only works until you do something detectable (like firing), you need to be able [to] move to new concealed positions rapidly. If you want to attack, you need to use your own firepower to fix the enemy and then maneuver against them, rather than punching straight up the middle (punching straight up the middle, I should note, as a tactic, was actually quite successful pre-1850 or so) or trying to simply annihilate the enemy with massed firepower (like the great barrages of WWI), because your enemy will also be using cover and concealment to limit the effectiveness of your firepower (on this, note Biddle, “Afghanistan and the Future of Warfare” Foreign Affairs 82.2 (2003); Biddle notes that even quantities of firepower that approach nuclear yields delivered via massive quantities of conventional explosives were insufficient to blast entrenched infantry out of position in WWI.)
That means that modern system forces are focused on cover and concealment in defense, but on mobility – often very rapid mobility – in attack. The doctrines that developed to operationalize variations on the modern system (Bewegungskrieg, Deep Battle, AirLand Battle, and so on) all relied (intentionally or not) on pushing the tempo of an attack beyond the ability of a defender to coordinate a defense, on the theory that this would produce tactical and even operational collapse. That theory, it turns out, works very well, but it comes with some costs (I should note here I am stretching the definition of Biddle’s “modern system” a bit and also glossing over a lot of detail in maneuver warfare doctrines).
The thing is, embracing the Modern System is hard. Actually pulling this off requires a relatively high degree of training. It also requires delegating a lot of authority down to lower officers and NCOs. You need both because individual small units need to keep moving and maneuvering even when they may not have time to get direct orders from above, and they need the freedom to respond to local conditions and utilize local terrain, often down to the squad or fireteam level. In turn, that means it is really hard to do if your common soldiers are undertrained, simply illiterate, or if (as in an authoritarian regime) you can’t trust your officers with any kind of independence. Modern authoritarian “coup-proofing” makes it practically impossible to actually implement the modern system effectively (which is part of why most tin-pot dictators produce such poor military performance; though note that not all authoritarian regimes need to coup-proof in this way).
It’s also expensive. Getting the mobility to pull this off on the operational level means mechanizing almost everything in your army, so that the infantry and artillery can keep up with the advance units and so that the logistics can keep up with them. Doing that requires a lot of command sophistication, but it also just requires a ton of hardware. Everything needs to be motorized, mechanized and portable, and then all of that needs to be tied into radio communications, GPS, and so on. And because you’re delegating authority down to smaller and smaller units, those units need all of that expensive communications, and so on. All of that hardware costs a fortune.
But – and this is the core of Biddle’s argument – when modern system armies encounter armies that have not implemented the modern system in conventional pitched battle, the result is generally a crushingly one-sided affair. That’s going to matter a lot for the analysis going forward: so far, it doesn’t seem possible to hold territory (meaning not fighting as guerillas, but actually engaging in positional warfare in the Maoist sense) with a non-modern system army against a modern system army. Non-modern system armies that try get pretty badly wrecked. The 1991 Iraq war is the traditional case study in just how badly wrecked: the coalition (using the modern system) took 292 KIA; 776 WIA compared to the Iraqi Army (without the modern system) suffering 25,000+ KIA and 75,000+ WIA. That stunning lopsidedness is going to matter a lot for the argument going forward.
Bret Devereaux, “Collections: Why Don’t We Use Chemical Weapons Anymore?”, A Collection of Unmitigated Pedantry, 2020-03-20.
April 19, 2022
April 10, 2022
April 6, 2022
QotD: Haruspicy and Augury in Roman religious observances
Perhaps the most important form of divination in Rome was haruspicy (which spell-check insists is not a word, but is). Performed by a haruspex, haruspicy was the art of determining the will of the gods by examining the entrails of animals – particularly sacrificed animals and most commonly (but not exclusively) the liver. The most common thing haruspicy might tell you is if the sacrifice was accepted: a malformed or otherwise ill-omened liver might indicate that the ritual had failed and that the god had refused the sacrifice.
Remember that the do ut des system is essentially one of bargaining with the gods, and the god you are bargaining with always has the option of simply refusing the bargain. This might mean some failure in the mechanics of the ritual (necessitating it be performed again), or that the god had been offended in some way, but it might also mean something more. A lot of sacrificial rituals were done at the outset of important tasks – before battles, political events, etc. What the god might be telling you then with a failed sacrifice is “DO NOT PROCEED”.
The practitioner is given a bit of wiggle room on how to interrupt a failed sacrifice in this way: it might mean “don’t attack at all”, but it might also mean “don’t attack now”. Roman generals, ready to attack, might repeat the same ritual over and over again, like a runner at the start of a race waiting for the “go” signal.
But more information was potentially available, because the exact nature of the liver and its quality might signal more things. In Rome, it was understood that the very best knowledge in this regard came from the Etruscans (an example of how antiquity lends credibility to ritual – Etruscan religion was old even to the Romans, and thus had acquired a strong reputation). The reading of a liver could be complex: we find “liver models” from both Italy and the Near East with guidance on how to interpret different parts of the liver of a sacrificed animal. This could be fairly specific: famously, it was haruspex who warned Caesar about the danger of the Ides of March (Seut. Caes. 81.2).
Another key system for divining the will of the gods in Rome was augury, the reading of the flights of birds (mostly, there are actually other categories of auspicia); doing so is called taking the auspices, and the men who do so are the augurs. Augurs were particularly important in political matters, taking the auspices for elections and the like. Unfavorable auspices could invalidate even a consular election: the gods get a vote too.
Bret Devereaux, “Collections: Practical Polytheism, Part III: Polling the Gods”, A Collection of Unmitigated Pedantry, 2019-11-08.
April 2, 2022
QotD: The pre-modern farming household
Looking at our peasant household, what we generally have are large families on small farms. The households in these farms were not generally nuclear households, but extended ones. Pre-Han Chinese documents assume a household to include three generations: two elderly parents, their son, his wife, and their four children (eight individuals total). Ptolemaic and Roman census data reveal a bewildering array of composite families, including multi-generational homes, but also households composed of multiple nuclear families of siblings (so a man, his wife, his brother and then brother’s wife and their children, for instance), and so on. Normal family units tended to be around eight individuals, but with wide variation (for comparison, the average household size in the United States for a family is 3.14).
At the same time that households were large (by modern standards), the farms they tilled were, by modern standards, very small. The normal size of a Roman household small farm is generally estimated between 5 and 8 iugera (a Roman measurement of land, roughly 3 to 5 acres); in pre-Han Northern China (where wheat and millet, not rice, were the staple crops), the figure was “one hundred mu (4.764 acres)” – essentially the same. In Languedoc, a study of Saint-Thibery in 1460 showed 118 households (out of 189) on farms of less than 20 setérée (12 acres or so; the setérée appears to be an inexact unit of measurement); 96 of them were on less than 10 setérée (about 6 acres). So while there is a lot of variation, by and large it seems like the largest cluster of household farms tend to be around 3 to 8 acres or so; 5 acre farms are a good “average” small farm.
This coincidence of normal farm size and family size is not an accident, but essentially represents multi-generational family units occupying the smallest possible farms which could support them. The pressures that produce this result are not hard to grasp: families with multiple children and a farm large enough to split between them might do so, while families without enough land to split are likely to cluster around the farm they have. Pre-modern societies typically have only limited opportunities for wage labor (which are often lower status and worse in conditions than peasant farming!), so if the extended family unit can cluster on a single farm too small to split up, it will (with exception for the occasional adventurous type who sets off for high-risk occupations like soldier or bandit).
Now to be clear that doesn’t mean the farm sizes are uniform, because they aren’t. There is tremendous variation and obviously the difference between a 10 acre small farm and a 5 acre small farm is half of the farm. Moreover, in most of the communities you will have significant gaps between the poor peasants (whose farms are often very small, even by these measures), the average peasant farmer, and “rich peasants” who might have a somewhat (but often not massively so) larger farm and access to more farming capital (particularly draft animals). […] Nevertheless, what I want to stress is that these fairly small – 3-8 acres of so – farms with an extended family unit on it make up the vast majority of farming households and most of the rural population, even if they do not control most of the land (for instance in that Languedoc village, more than half of the land was held by households with more than 20 setérée a piece, so a handful of those “rich peasants” with larger accumulations effectively dominated the village’s landholding […]).
This is our workforce and we’re going to spend this entire essay talking about them. Why? Because these folks – these farmers – make up the majority of the population of basically all agrarian societies in the pre-modern period. And when I say “the majority” I mean the vast majority, on the order of 80-90% in many cases.
Bret Devereaux, “Collections: Bread, How Did They Make It? Part I: Farmers!”, A collection of Unmitigated Pedantry, 2020-07-24.
March 25, 2022
QotD: Herodotus as Spartan propagandist
The greatest military asset the Spartans had was not actual military excellence – although, again, Spartan capabilities seem to have been somewhat better than average – but the perception of military excellence.
Herodotus seems to be at the start of it, at least in our sources – he relates a story where, after an embarrassing failure in an effort to reduce tiny Tegea to helotage (the Tegeans kicked the Spartans’ asses) in the mid-sixth century, the Spartans supposedly stole the bones of the hero Orestes. Consequently, Herodotus notes, the Spartans were from that point on able to always beat Tegea and subdued the Peloponnese (Hdt. 1.68), resulting in the creation of the Spartan-led Peloponnesian League. The unbeatable Spartans thus appear. It’s possible the Spartan reputation predated this, but – as we’ll see – Herodotus will be the one who codifies that reputation and cements it.
Except, hold on a minute – how hard was it to subdue the Peloponnese? It seems to have been done with a fairly adept mix of diplomacy and military force (champion one side in a local dispute, beat the other, force both into your alliance, repeat, see Kennell (2010), 51-3 for details). But it is little surprise that Sparta would be dominant in the Peloponnese. Messenia and Laconia together was around 2,600 square miles or so. This is – if you’ll pardon the expression – flippin’ massive by the standards of Greek poleis. More than twice as large as the next largest polis in all of Greece (Athens). Sparta is fully one-third of the Peloponnese (the peninsula Sparta is located on). The remaining two-thirds is home to many other poleis – Corinth, Argos, Elis, Tegea, Mantinea, Troezen, Sicyon, Lepreum, Aigeira and on and on. Needless to say, Sparta was several times larger than all of them – only Corinth and Argos came even remotely close in size. The population differences seem to have roughly followed land area. Sparta was just much, MUCH larger and more powerful than any nearby state by the start of the fifth century.
Sparta thus spends the back half of the 500s as the teenager beating up all of the little kids in the sandbox and making himself leader. When you are upwards of three times larger (and in some cases, upwards of ten times larger) than your rivals, a reputation for victory should not be hard to achieve. And, in the event, it turns out it wasn’t.
Which brings us back to Herodotus […] because he isn’t just observing the Spartan reputation, Herodotus is manufacturing the Spartan reputation. Herodotus is our main source for early Greek history (read: pre-480) and for the two Persian invasions of Greece. Herodotus’ Histories cover a range of places and topics – Persia, Greece, Scythia, Egypt – and contain a mixture of history, ethnography, mythology and straight up falsehoods. But – as François Hartog famously pointed out in his The Mirror of Herodotus (originally in French as Le Miroir d’Hérodote), Herodotus is writing about Greece, even when he is writing about Persia – those other cultures and places exist to provide contrasts to the things that Herodotus thinks bind all of the fractious and fiercely independent Greek poleis. And he is perfectly willing to manufacture the past to make it fit that vision.
Sparta has a role to play in that narrative: the well-governed polis, a bastion of freedom, ever opposed to tyranny, be it Greek or Persian. We’ll come back to Sparta’s … let’s say relationship … with Persian “tyranny” next week. But for Herodotus, Sparta is the expression of an ideal form of “Greekness” and in Herodotus’ logic, being well-governed (eunomia is the Greek term) results primarily in military excellence. For the story Herodotus is telling to work, Sparta – as one of the leading states resisting Persia – must be well governed and it must be militarily excellent. That’s what will make a good story – and Herodotus never lets the facts get in the way of a good story.
(Sidenote: Athens – at least post-Cleisthenic Athens – gets this treatment too. Athens ends up embodying a different set of “Greek” virtues and where Sparta shows its prowess on land, the Athenians do so at sea.)
And so, Herodotus – the myth-maker – talks up the Spartiates at Thermopylae (you know, the brave 300) and quietly leaves out the other Laconians (who, if you scrutinize his numbers, he knows must be there, to the tune of c. 900 men), downplaying the other Greeks. Spartan leadership is lionized, even when it makes stupid mistakes (Thermopylae, to be clear, was a military disaster and Spartan intransigence nearly loses the battle of Plataea, but Herodotus represents this as boldness in the face of the enemy; even more fantastically inept was the initial Spartan plan to hold on the Isthmus of Corinth as if no one had ever seen a boat before).
Bret Devereaux, “Collections: This. Isn’t. Sparta. Part VI: Spartan Battle”, A Collection of Unmitigated Pedantry, 2019-09-20.
March 18, 2022
QotD: Tactics, operations, and strategy
Military thinking is like ogres are like onions – they have layers. (I am pretty sure this joke dates me worse than basically anything else I have written here, including the repeated 300 references or the fact that I read dead languages and study ancient civilizations.)
We break these layers into tactics, operations and strategy. Put very simply, tactics is the layer of military thinking that concerns how an army fights; […] Operations is the layer of thinking that is concerned with getting the army to the fight – large-scale coordination and logistics live here. Strategy is concerned with bigger picture questions: what wars are worth fighting and for what objectives? Grand strategy extends this thinking to cover not only the military, but also political, cultural and economic institutions.
Bret Devereaux, “Collections: This. Isn’t. Sparta. Part VII: Spartan Ends”, A Collection of Unmitigated Pedantry, 2019-09-27.
March 12, 2022
QotD: Defining an empire
… an empire is a state where the core ruling population exercises control and extracts resources from a periphery which is composed of people other than the core group (linguistically/culturally/ethnically/religiously distinct). So an empire is a state where one set of people (the core) extract resources (typically by force) from another set of people (the periphery).
That definition goes back to the root of the word in Latin: imperium, literally meaning a command or control; imperium comes from the Latin verb imperio (lit: “to order or command”). Thus imperium was a sphere of command over others. In Roman politics, this could mean an individual had the authority to command an army or to set up courts (consuls, praetors and dictators had this sort of imperium), but the Romans understood their empire as a sort of command exercised by the Senate and People of Rome over non-Roman people, thus they called that too imperium – an imperium of the Roman people (imperium populi Romani), crucially over the non-Roman people; once cannot, after all, have imperium over one’s self. An imperium of the Roman people must be an imperium over someone else.
Contrary to the venerable Wikipedia, empire does not require a monarchy. Rome was an empire while it was still a Republic, and France continued to hold an empire after it stopped being a monarchy. Athens, famously, converted the Delian League into an Athenian Empire (the Greek word used is ἀρχή (“arche“, pronounced ar-KHAY) while it was still, internally, a democracy. Often, when discussing the internal politics of these states (especially for Rome and France) we will distinguish between a period of “empire” and “republic” to note the shift from a republic to a monarchy or vice-versa, but that sort of nomenclature should not be taken to disguise the fact that, for instance, the Roman Republic in 150 B.C. was very much possessed of an empire, while still functioning as a republic.
Empire, I should note, seems to be one of – if not the – dominant form of large-scale human social organization since at least the bronze age (which is to say: since as far back as our sources let us see clearly). Ideas like loose federations of states (e.g. the EU) or nation-states are relatively new; in many cases, our modern nation-states are merely the consolidated form of what were originally empires of various sizes (e.g. China, Russia, but also France (see: Crusade, Albigensian), etc.). We don’t think about them that way anymore, because the steady application of state power created the shared culture that subsequently formed the foundation for the nation […] In many respects, empire is normal (which, please note, does not mean it is good), whereas this modern world composed primarily of nation-states is an unusual aberration.
Bret Devereaux, “Collections: Why Are There No Empires in Age of Empires?”, A Collection of Unmitigated Pedantry, 2019-11-22.
March 7, 2022
QotD: Historical fiction and fantasy works usually leave out the vast majority of the people who did all the work
… there is a tendency when popular culture represents the past to erase not merely the farmers, but most of the commons generally. Castles seem to be filled with a few servants, a whole bunch of knights and lords and perhaps, if we are lucky, a single blacksmith that somehow makes all of their tools.
But the actual human landscape of the pre-modern period was defined – in agrarian societies, at least – by vast numbers of farms and farmers. Their work proceeded on this cyclical basis, from plowing to sowing to weeding to harvesting and threshing to storage and then back again. Religious observances and social festivals were in turn organized around that calendar (it is not an accident how many Holy Days and big festivals seem to cluster around the harvest season in late Autumn/early Winter, or in Spring). The uneven labor demands of this cycle (intense in plowing and reaping, but easier in between) in turn also provided for the background hum of much early urban life, where the “cities” were for the most part just large towns surrounded by farmland (where often the folks living in the cities might work farmland just outside of the gates). People looked forward to festivals and events organized along the agricultural calendar, to the opportunities a good harvest might provide them to do things like get married or expand their farms. The human drama that defines our lives was no less real for the men and women who toiled in the fields or the farmhouses.
And of course all of this activity was necessary to support literally any other kind of activity.
Bret Devereaux, “Collections: Bread, How Did They Make It? Part III: Actually Farming”, A Collection of Unmitigated Pedantry, 2020-08-06.
March 3, 2022
QotD: Diversity was Rome’s strength … as is true of almost every empire in history
The actual Roman Empire was fantastically diverse and more importantly, its military success hinged on its diversity at every stage of its existence. In many games and cultural products, that diversity is obscured because we lose sight of ethnic, religious, linguistic and cultural divisions which were very important at the time, but no longer matter to us very much. Let’s take a snapshot of Roman territory in 218 B.C. to give a sense of this.
Quite a few people look at a map like that, classify most of Rome’s territories as “Italian” and assume there is a large, homogeneous ethnic core there (except, I suspect, anyone who has actually been to Italy and is aware that Italy is hardly homogeneous, even today!). But Roman Italy in 218 B.C. was nothing like that.
Peninsular Italy (which doesn’t include the Po River Valley) contained a bewildering array of cultures and peoples: at least three distinct religious systems (Roman, Etruscan, Greek), half a dozen languages (some completely unrelated to each other) and many clearly distinct cultural and ethnic groups divided into communities with strong local identities and fierce local rivalries (if you want more on this, check out Salmon, The Making of Roman Italy (1982), Fronda, Between Rome and Carthage (2010), and Keaveney, Rome and the Unification of Italy (2005)).
The Roman army was by no means entirely Roman – it was split between Roman citizens and what the Romans called the socii (lit: “allies”) – a polite term for the communities they had subjugated in Italy (a periphery!). Rome demanded military service – this was the resource they would extract – from these communities; the socii pretty much always made up more than half of the army. Diversity was literally the Roman strength, in terms of total military force. Without it, Rome would have remained just one city-state in Italy, and not a particularly important one besides.
(As an aside: while citizenship is extended to nearly all of Italy in the 80s B.C., by then Rome is making extensive use of non-Italian troops in its armies. by the early empire, half of the army – the auxilia – were non-Roman citizens recruited from the provinces. Roman armies were essentially never majority “Roman” in any period, save possibly for the third century. And before anyone asks what about even earlier than my snapshot – it is quite clear – both archaeologically and in the Romans’ own foundation myths – that Rome was a fusion-society, culturally diverse from the city’s foundation. Indeed, sitting at the meeting point of Latin and Etruscan cultural zones as well as upland and coastal geographic zones was one of the great advantages Rome enjoyed in its early history, as near as we can tell.)
Outside of Italy, narrowly construed, the diversity only increases. Sicily’s population included Greeks, Punic (read: Carthaginian) settlers, and the truly native non-Greeks. Sardinia and Corsica had their own local culture as well. Cisalpine Gaul – the Po River Valley – was, as the name implies, mostly Gallic! As the Romans expended into Spain during the Second Punic War, they would add Iberians, Celt-Iberians, and yet more Punic settlers to their empire. And even those descriptions mask tremendous diversity – Iberians and Celt-Iberians were about as diverse among themselves as the Italians were; a quick read of Strabo reveals a wonderful array of sub-groups in all of these regions, with their own customs, languages, and so on.
Even if the Romans didn’t raise military force directly from any one of these groups, they do need to raise revenue from them – remember, the entire point of having the empire is to raise revenue from it, to make other people do the farming and mining and other labor necessary to support your society from the proceeds of their tribute. To keep that revenue flowing – revenue that, as the Roman army professionalized in the late second century B.C., increasingly paid for Roman military activity which held the empire together – you need to be good at managing those groups. Empires that are bad at handling a wide array of different cultures/religions/languages do not long remain empires.
Bret Devereaux, “Collections: Why Are There No Empires in Age of Empires?”, A Collection of Unmitigated Pedantry, 2019-11-22.
February 27, 2022
QotD: Tactics, operations, strategy, grand strategy … let’s call the whole thing off
I watched this video by Military History (not) Visualized on the distinction between tactics, operations and strategy a couple of years ago, but I ran across it again, and I think it is interesting, although I do not entirely agree with the taxonomy. The are a few linked major changes I would have made – and these aren’t really corrections (he isn’t wrong), so much as preferences. First, I think it should probably be more strongly stressed that “grand strategy” is often not broken out in this taxonomy; MHnV is very much presenting a taxonomy with grand strategy as its own distinct entity (and consequently, the space for regular strategy is dramatically shrunk). He notes this, but doesn’t note strongly enough that in selecting grand strategy out, he is effectively presenting not a three-part taxonomy (as his title and structure implies), but a four-part taxonomy, with the fourth part removed. That’s a pretty important difference to leave out!
That in turn leads him to under-emphasize the massive difference between the two definitions of strategy he presents (though he seems aware of its significance, a viewer might not be): one of which confines itself to how to achieve policy ends by military force and the other of which includes the decision not to use force to achieve those ends. I very much prefer the latter definition of strategy, to the point that I am fond of saying that “any game which doesn’t let you declare peace is merely Real Time or Turn Based Tactics.” A definition of strategy that includes only “how to use military force to achieve policy ends” risks fading rapidly into operations and […] mistaking operations for strategy is a classic and disastrous planning blunder.
It’s still a very useful video, especially as a starting point for thinking about these terms, but those are points I think could have done with a touch more clarification; again, not a critique per se – nothing MHnV says is wrong, just a preference.
Bret Devereaux, “Fireside Friday: August 14th, 2020”, A Collection of Unmitigated Pedantry, 2020-08-14.