Three Things Thursday: Riding, Reading, and Teaching

The semester is winding down and I’m contemplating my summer blogging schedule. I’d like to keep it going at least four days a week, but perhaps ramping down my quick hits and varia posts on Friday? Or making them a “photography Phriday” post?

Just a thought.

For the final Thursday of the semester, here are three little things that are simmering around in my head. 

Thing the First

Over the last decade, I’ve rediscovered the joy of walking. Hardly a week goes by when I don’t walk at least 20-30 miles usually in 6 or 7 mile chunks and usually accompanied by the dogs. Because I’m a creature of habit, I tend to walk the same paths day after day and this has given me a chance to observe the subtle changes that take place both with the changing of seasons and  year after year.

This spring, I’ve started to ride my bike a bit more. I bought a gravel bike that’s a hybrid between a road bike and a mountain bike suited for light trail riding and, more importantly, sojourns on the gravel section-line roads that surround Grand Forks. This has allowed me to explore a bit more widely. At the same time, I’m finding that gravel riding takes a significant amount of concentration. The distribution of gravel on the section-line roads is uneven meaning gravel appears in pools and eddies, ridges and troughs which make it like riding in deep snow or sand. The road surfaces have washboard patches that give way to smooth, almost polished, hard-packed stretches which ride like pavement. 

What’s interesting about riding the gravel roads around my town is that they give me a greater appreciation for the local landscape much the same way as walking does, but the texture of the gravel roads always is vying for my attention with the landscape for my attention. I can’t really tell whether riding my bike, then, has expanded my view of my world or narrowed it to the smoothest paths between the ridges of gravel on the roads.

Thing the Second

Somewhere on the web, I was reminded that the Greek poet Nikos Gatsos died on May 12, 1992. It’s not a special anniversary of his death or anything (I guess next year we can recognize that it’s been 30 years). His most famous poem is Amorogos. I remember buying my copy of the Sally Purcell translation in Athens when I was working at the American School of Classical Studies at Athens. You can read a bit of an earlier translation by Kimon Friar here and there on the web.

The poem was written during the Nazi occupation of Greece and combines traditional Greek poetic forms with surrealist images. For Gatsos, Amorgos (an island, according to the story, Gatsos never even visited) becomes the object for his brilliant tracing of the pain and beauty of the complicated world in which he lived.

Thing the Third

It’s the start of the summer and I’m teaching an undergraduate Roman History class to two students. Traditionally, these summer courses are taught as independent reading and usually focus on three to five books and involve a series of reviews or reflection essays.

This summer, however, I was considering focusing on maybe one or two books. I’m curious about Ed Watts’ recent book on the fall of the Roman Republic, Mortal Republic: How Rome Fell into Tyranny (Basic Books 2018) and Walter Scheidel, Escape from Rome: The Failure of Empire and the Road to Prosperity (Princeton 2019). I’d like to add a third book to the list, but considering that Scheidel clocks in at over 700 pages and Mortal Republic at 350. That’s 1000 pages for students to read and digest, and probably enough for one semester.

That said, I’m open to a third book, if you have something in mind. These students have no background in ancient history or Roman History.

Three Things Thursday: Teaching, Narrative, and Classics (again)

As another hectic week staggers toward its inevitable close, I’m lucky enough to have so much on my plate that I can’t decide where to start. As a result, we’re going to once again take the buffet approach and offer a little three things Thursday sampler. As always, I hope to turn one of these into a full and proper blog post in the future, but it’s a bit hard to see when that might occur!

Thing the First 

I know it’s cliche these days to talk about Zoom fatigue and my disappointment with our hybrid, hy-flex, teaching model. The way it works at my institution (and I expect many places) is that I have a small group of students in class and a gaggle of students on Zoom. I then try to juggle my attention between the students in the physical classroom and those attending via Zoom. The contrast couldn’t be more stark. The students in the classroom are attentive and engaged (or at least making a sincere effort to be). The students in Zoom might be engaged and attentive and I have some evidence that at least some are, but many are just black boxes with names who appear at the start of class, remain politely muted for the duration, and then vanish once class is over. I hope that this is what they wanted from their educational experience, but I really can’t tell.

One of the ironies is that in a number of committees on campus, I’m hearing about the importance of retention to the financial and academic health of my university. Some of the funds that we are receiving from the CARES program, for example, are being used to support students in the battle for retention. One thing that is particularly difficult, however, is the lack direct contact with students. Our Zoom mediated interaction eliminates many of the simple ways that faculty connect with students. From chatting with students before and after class to reading the room and paying attention to the comportment and level of engagement from a struggling student. Whether we like it or not, face-to-face classes represent an opportunity to claim the majority of a student’s attention and to make the kind of connection that help a struggling student succeed.

This isn’t meant to be a complaint about students who are using Zoom or some kind of old-man rant about kids and their technology. I obviously understand that many students and faculty are using Zoom out of necessity in our COVID era. Instead, I’m interested in how limited our technologically mediated methods are for engaging students and making them feel welcome, supported, and encouraged in our community. We can also add to this list any number of the various digital methods designed to track student progress and  target students who are struggling. 

I’m not a Luddite, but our embrace of Zoom this semester has made me more confident than ever that current technologically mediated approaches to retention are unlikely to be successful. Human contact is key.

Thing the Second  

Earlier in the week, I posted on Kim Bowes’s remarkable new article on the Roman economy. One of the points that she makes is that the recent (re)turn to cliometrics has accompanied a turn to big books, filled with big arguments and offering big conclusions. In many cases, the narratives found in these big books retrace well-trod paths of rise and fall and seek monocausal explanations to understand political, military, economic, social, and cultural change. 

I wanted to suggest that the attraction of these big books and their big ideas might well reflect our recent interest in big stories. From the resurgence of Star Wars, to Larry Potter, Lord of the Rings, the various epic Marvel films, and Game of Thrones, there is a recent fascination with stories set in brilliantly constructed immersive environments. Not only do these big stories share the kinds of narrative arcs present in big books—with rise and fall being only the most obvious—these narratives also support and almost infinite number of interlocking (and usually monetized) story lines which follow similar narrative profiles. Even as Star Wars, for example, has sought to “think smaller” with stories like the Mandalorian, the writers cannot resist entangling their story with both major narrative arcs (the rise and decline of the Empire) and also tracing similar narrative trajectories in their own smaller stories. These kinds of stories reduce even complex imagined worlds to plodding, monocausal narratives that serve to entertain, but rarely enlighten.

It goes without saying that this same kind of thinking is characteristic of the rise of conspiracy theories that often rely on darkly cinematic narratives that revolve around contests between good and evil that determine the rise or fall of this or that political entity. Moreover, these conspiracy theories, however misguided, appear to rely on the same kind of massive aggregation of related data points that the most expansive historical and archaeological seek to trace and reveal. 

It’s hardly surprising, then, considering the nature of our media consumption that our historical arguments and conspiracy theories share many of the same elements. It does make me wonder whether diversifying our media diet and reading more small stories filled with greater ambiguity, that avoid easy resolutions, and that cannot be reconciled as part of a recognizable whole. These kinds of small stories are often more challenging, they’re rarely commercial, and they often encourage us to view our world as a place filled with difficult contradictions, uneasy juxtapositions, and overwhelming and irreducible complexity.

Thing the Third

I want to draw some attention to an intriguing blog post over at Rebecca Futo Kennedy’s Classics at the Intersections blog. She and her partner outline the situation at their small Classics department at a small liberal arts college. The post is interesting mostly because it offers a perspective on the “Crisis of Classics” that isn’t situated at the level of PhD granting institutions invested in both reproducing the discipline and preserving or growing their departments, but rather at a place committed to preserving a version of Classics that is relevant to students who will likely major in something else.

This got me thinking (once again) what a similar essay would read like that focused on institutions like my own where Classics isn’t a department but a program in languages that is supported by a loose cluster of related classes across history, English, religion, languages, and art. As I’ve noted before, I suspect that the future of Classics will look a lot more like with RFK described on her blog or what I experienced at UND than how the discipline is currently structured in elite departments.   

Roman and Early Christian Cyprus

This weekend I read the latest in a spate of edited volumes on the history and archaeology of Cyprus: From Roman to Early Christian Cyprus: Studies in Religion and Archaeology edited by Laura Nasrallah, AnneMarie Luijendijk, and Charalambos Bakirtzis. The book continues in a tradition begun by the late Helmut Koester by bringing together historians, art historians, and archaeologists to discuss the context for Early Christianity in a particular locale. As the title of this book suggests, the volume considers Cyprus.

A quick skim of the table of contents reveals that this volume has brought together an impressive group of senior scholars who represent a wide range of approaches to Roman, Late Roman, and Early Christian Cyprus. They do a nice job of approaching a rather limited body of material from the island in new and intriguing ways. In other words, if you’re familiar with the archaeology and history of Cyprus, you won’t encounter new evidence in this volume, but quite possibly some interesting new interpretations.

The Laura Nasrallah’s and Henry Maguire’s discussion of the well-known inscriptions from the House of Eustolius at Kourion, for example, reminded me of just how complicated these texts are as testimony for the place of Christianity in the life of 5th-centuy Kourion. Drew Wilburn’s article on the ritual specialists and Demetrios Michaelides contribution on mosaic workshops unpack the relationship between the productive and ritual economies. Athanasios Papageorghiou and Nikolas Bakirtzis, Stephanos Efthymiadis, and Marina Solomidou-Ieronymidou and Giorgos Philotheou discuss hagiography, art, and archaeology. Andrew Jacobs and Young Richard Kim discuss Epiphanius. And so on.

The insights of these thoughtful scholars make the volume worth reading and every article contains some worthwhile insight. At times, however, I wished that the contributors spoke to one another in a bit more of a sustained way. For example, it would be intriguing to understand whether the diversity of church forms on the island followed any recognizable patterns of theological, economic, or cultural diversity (although I suspect that the answer is… not that we can discern).

More interesting still is that most of the papers focus on Salamis, Paphos, and Kourion without only brief detours to other cities on the island (although Charalambos Bakirtzis’s update on the site of Ay. Georgios tis Peyeias was worthwhile). Polis is barely mentioned at all and Kition garnered very little attention. I suppose this is consistent with a view of both the Christianity as an urban religion and Roman Cyprus as an urban place. Of course, we also know that Cyprus featured a “busy countryside” with ex-urban places such as Alassa, Koutsopetria, Ay. Georgios, and Ay. Kononas on the Akamas (and, in fact, David Pettegrew and I were discussing this very thing this past week). These places made me wonder whether the Christianity that appeared in our texts would be different if we assumed that there were at least as many rural Christians as urban ones.

It was also interesting that for all the deserved attention to Barnabas and Epiphanius, there was little discussion of the status of Lazarus who at least according to tradition was the Bishop of Larnaka and had his relics translated to Constantinople in the 9th century. In some ways, he suggests a possible rival to Salamis-Constantia’s claim to Barnabas’s Apostolic primacy on the island perhaps associated with Kition? While there are few sources for Late Roman Kition and the story of Lazarus my well be post-antique, it still got me curious about how these stories (and buildings such as Ay. Lazarus in Larnaka) might reveal tensions that are not entirely visible in the more mainstream sources.

The same could be said about things like the architecture of churches on the island which seems to suggest relationships between communities, builders (or architects), and liturgies both on the island and off the island. Of course, these relationships can’t be traced precisely in most cases and the chronologies are fuzzy, and many of these buildings have no been excavated or published to the most rigorous standards, but they still present some potential narratives that complicate the more unified or islandwide perspectives.

That being said, it was great to read a book that sought to contextualize Early Christianity (and to some extent, Late Antiquity) in the transition from the Roman to the Late Roman period. As I noted last week, this was a version of the “long late antiquity” that I missed at the conference I attended two weeks ago. This isn’t so much a critique of that conference, but more a thought about how the period of Late Antiquity might free itself from a view antiquity that stressed or expects continuity, say, in economic activity and urbanism. By emphasizing religious change and the emergence of Christianity provides another lens to complicate the endless debates concerning continuity and change at the end of antiquity. 

Roman Seas

Over the weekend, I read Justin Leidwanger’s new book, Roman Seas: A Maritime Archaeology of Eastern Mediterranean Economies (2020). It’s a pretty good book that brings ship wreck data to bear on long-standing questions of regional and inter-regional trade in the Eastern Mediterranean.

Leidwanger’s focus on the Cilician coast and Cyprus make the book particularly useful for my work on that island and it was gratifying to see the work that I did with David Pettegrew and Scott Moore cited in footnotes! While other can quibble with our interpretation of the site of Pyla-Koutsopetria, it’s harder to dismiss the data that our project produced and its contribution to the growing corpus of well-documented Late Roman sites in the Eastern Mediterranean and Levant. Leidwanger’s interest in similarly well-documented shipwrecks, including some that he documented himself, provides a offshore (or at very least near-shore) analog to expanding body of intensive survey data and well published (and quantifiable) excavation data from Cyprus, Cilicia, and the northeastern Levant. Whether this ever becomes “big data” of the kind that other social scientists have invested with such attention, remains hard to know especially considering the significant variation in methods and typologies across the region. That being said, there’s no doubt that evidence is piling up and almost begging for the kind of thoughtful interpretation offered in this book.

The book will reward some re-reading over the next few months and I try to come to terms with the scope of Leidwanger’s argument. For now, I’ll offer a few quick observations. 

The first few chapters of the book offers little new, but does provide a usual interpretative summary of the recent interest in regional analysis in the Eastern Mediterranean, the basic elements of Roman and Late Roman maritime technology, and the various ways in which terrestrial landscapes and maritime seascapes interact to produce distinct interpretative units. I have little doubt that these chapters will be see more than their share of citations among scholars interested in understanding the relationship between coastal sites, the sea, and connectivity. Leidwanger’s observations would be been very useful when I was muddling my way through my “Is Cyprus an Island?” paper last fall!

The heart of the book comes in the last 100 or so pages when Leidwanger introduces a corpus of 67 well documented shipwrecks from the Datça peninsula and the southern coast of Cyprus. These wrecks date to the Roman and Late Roman periods and appear to be representative of both a wider body of wrecks from well dated wrecks in the Eastern Mediterranean and present little to contradict trends in less carefully dated shipwreck sites in the same region.

This representative and relatively well documented assemblage of sites allows Leidwanger to produce a range of thoughtful arguments about regional and interregional connections. Leidwanger applies a two-level network analysis to these ships cargoes which largely consisted of amphora. One level of network analysis concentrates on the origins of the cargoes and the other incorporates the locations of the wrecks themselves. These two levels of analysis suggest shifts in the economic networks between the Romana and Late Roman period with the former centered on the Aegean and including greater connections to the Adriatic than the latter which centers on Cyprus and Cilicia and involves few ties to points further west. This coincides with Leidwangers interpretation of terrestrial finds from the central southern coast of Cyprus and the Datça peninsula in western Turkey and reinforces the idea that the links between the Eastern and Western Mediterranean weaken in the Late Roman period.

Leidwanger also contends that in the Late Roman period economic networks become more regional in general with smaller ships, smaller cargoes, and closer connections between ports. He argues that this reflects the increasingly “busy countryside” of Late Antiquity and the “gravitational pull” of larger regional centers and, in particular, the capital in Constantinople. The large-scale state influence over interregional exchange provided energy and connections to smaller-scale interregional exchange through processes that are not entirely clear.

I see no reason to disagree with Leidwanger’s arguments for Late Antique Cyprus. Indeed, the coastal site of Pyla-Koutsopetria seems to reached its peak economically during the 6th and early 7th century when imperial influence over large-scale exchange on Cyprus was at its peak. It is likewise intriguing to wonder whether the warehouses at the site of Dreamer’s Bay on the Akrotiri peninsula and at the site of Ay. Yiorgios-Peyias reflected the intensification of shorter distance regional trade or accommodations for longer distance interregional trade stimulated by the quaestura exercitus or the annona shipments to Constantinople. We argued that the massive quantity of Late Roman 1 amphora at Pyla-Koutsopetria may have reflected the use of this port as depot for the quaestura exercitus which did not necessarily flow through the major urban ports on Cyprus (e.g. Paphos, Salamis, or Kition). In our view, then, the long distance, administrative trade of the imperial command economy operated outside the typical routes of long-distance trade concentrated at major ports. This may reflect imperial efforts to develop unique infrastructure of warehouses and perhaps even agents and services designed to facilitate the movement of agricultural goods to the capital. 

This, of course, is all rather speculative on our part and does little to undermine Leidwanger’s broader observation that administrative trade on the interregional level shaped intraregional trade networks as ships acquired good at various ports on either their return journeys or as part of the process of moving good to regional entrepôts.

Leidwanger’s focus on transport amphora necessarily dictated his interest in agricultural goods. This undoubted constituted the bulk of ancient trade. It would be interesting, however, to compare, say, the distribution of Late Roman table wares in his case study regions. The persistence of African Red slip, for example, in certain areas of Cyprus well into Late Antiquity indicates that connections with the West were not entirely absent. It would have also been interesting to compare the relationship between economic zones and, say, ecclesiastic architecture to determine if the movement of bulk goods paralleled connections between construction crews, architects, or religious communities. If the connection between “microregions” often developed as forms of social insurance between communities whether other forms of social and cultural contact followed these routes and either made economic ties possible or reinforced them.

In short, Leidwanger’s book is a compelling body of evidence in support of a series of recent research questions focused on the relationships between Mediterranean “small places” over time. It’s a short, easy read that summarizes a good bit of specialized literature that might not be on every scholar’s regular reading list. It’s a good book and well worth the read.

Three Things Thursday: Survey Archaeology, Western Literature, and Poetry from a Former Student

My body is gallantly fighting off a cold the week, so I don’t quite have the energy for a long involved post. So, instead, I’ll offer a little “Three Thing Thursday” as I try to keep the balls in the area down the stretch run of the week.

First Thing.

A colleague shared this article with me over the weekend: Kimberly Bowes et al. “Peasant agricultural strategies in southern Tuscany: Convertible agriculture and the importance of pasture” from The Economic Integration of Rural Italy. Rural Communities in a Globalizing World, ed. G. Tol and T. de Haas. (Brill 2017): 165-194. The article uses examples from her Roman Peasant Project to explore the interplay rural land use and the interplay between pastoralism and more settled agriculture. This team of scholars excavates five sites known from intensive survey archaeology from small ceramic scatters. Two were small seasonal or short-duration “work huts” and combining the modest architecture with botanical, palynological, and faunal material collected from the excavations, they were able to suggest that these structures served land that was likely used as pasture. Pasture plays a key role in strategies associated with ley agriculture which allowed fields to go fallow for years in order to restore the soil and stabilize yields. These small structures (and the small ceramic scatters), then, which a survey might have suggested represented the intensification of conventional agriculture, may, in fact, represent a less intensive strategy associated with ley farming.

Among the more interesting observations from this article are a two sites identified by low-density artifact scatters which produced no structures, but did reveal field drains dating to antiquity and probably the Roman period. These field drains consisted of cobble filled trenches. This is exciting to me both because I was unaware that field drains were used in the Roman period, but more importantly, there is relatively few publications that discuss drain building practices in the Roman period. The use of cobbles to slow the flow of water and to prevent the drains from carving deep channels in the fields offers some evidence for why the builders of the “South Basilica” at Polis may have created a “French drain” on the uphill, south side of the church to keep the rush of water down a natural drainage from undercutting the south wall of the basilica. It’s not a perfect analogy but suggests that my argument may not be entirely wrong.

Second Thing.

I’ve been reading John Beck’s Dirty Wars: Landscape, Power, and Waste in Western American Literature (Nebraska 2009). I really like the book. Whatever it’s academic merits (and I’m not really qualified to judge that), it has intrigued me. Beck uses literature to explore the character of the post-war, Cold War Western landscape through an emphasis on Japanese internment, the militarization of the landscape (and the Mexican border), the use of the west as a dumping ground for toxic, nuclear, and otherwise unpleasant waste, and the almost simultaneous emergence of the suburban ideal (cf. J.B. Jackson’s “The Westward Moving House”). Beck makes clear that works like Cormack McCarthy’s Blood Meridian while situated in the past (in this case, the mid-19th century) nevertheless speak to the present situation in a Western landscape shaped by Cold War militarism and its consequences. Elsewhere he weaves together the critiques of Rebecca Solnit, Ellen Meloy, and Terry Tempest Williams which emphasize the role of industry in the refashioning of the Western landscape. While I am embarrassed not to know these works well, I can’t help but wondering whether they influenced somehow my own effort at a similar critique in my The Bakken: An Archaeology of An Industrial Landscape. Don’t be surprised to see these works appear in the ole bloggeroo over the next few weeks. Solnit and Meloy remain priorities for my weekend reading list.

One of the reasons that Beck has excited me so much is that he has pushed me from thinking about archaeology of the contemporary world as a historical and social scientific window onto the contemporary American experience, toward thinking about the archaeology of the contemporary world as a distinctly cultural engagement with late-20th and early-21st century American life. This isn’t meant to deprecate the important work done by people like Jason DeLeon or Shannon Lee Dowdy or Bill Rathje, but to reframe their interventions as much as part of a much larger current of cultural critique. Instead of archaeology treating the contemporary experience as the object of study, archaeology of the contemporary world is (or at, very least, represents) the American experience. If we prioritize the notion of contemporaneity and suggest that it subverts the most common forms of disciplinary and historical detachment, then it makes sense that we can’t study or locate archaeology outside of American culture in the present. This, of course, remains a work in progress.

Third Thing.

I’m very excited to redirect your attention to the North Dakota Quarterly blog this morning. The blog features a poem from Amalia Dillin. Our hardworking poetry editor, Paul Worley, selected this poem for publication without knowing that Amalia was one of my former students at UND where she majored, I think, in Classics but also took history classes. She’s put those classes (and a bunch of her own hard work) to good use as a writer. You can check out her stuff here (although it’s very different from her poem)!

Go read the poem, it’s pretty great and I think summarizes neatly the anxiety that many of use feel in our media saturated lives. 

Plague and the End of Antiquity

This weekend, I read Kyle Harper’s new-ish book on plague, climate change, and the end of the Roman Empire: The Fate of Rome: Climate, Disease and the End of an Empire (Princeton 2017). I have to admit that I was skeptical before I read the book. The idea that plague contributed to the end of the Roman Empire isn’t particularly novel and the plagues of the 2nd and 3rd century have sometimes been clumsily associated with the rise of Christianity. Our growing understanding of ancient diseases and the physical condition of individuals and communities in Late Antiquity clearly has something to offer the historian, but linking the patchy evidence to Mediterranean wide geopolitics always seemed like a stretch. Finally, as readers of this blog probably discern, I’m intrigued by the recent “environmental turn” in Mediterranean archaeology, but also have lingering concerns that our interest in the ancient and modern climate has pushed us toward a new kind of environmental determinism. 

Despite this skepticism, Harper’s book was really good and compelling. First, this book is far from a single cause argument (as one might expect it would be considering Harper’s other work and reputation). The plague is set against a careful reading of climate change over the course of the first millennium and the political, economic, and demographic developments of the Roman world. Second, the plagues unleashed in the 2nd, 3rd, and 6th centuries were not simply more virulent versions of illnesses that had long existed in the human population, but new diseases – small pox and bubonic plague – whose impact on the Roman world depended upon both the political organization of the connected Mediterranean and the emergence of a more variable and challenging late Holocene climate regime. Finally, the book is really well written and, in turn, evocative and clearly argued, descriptive and analytical, illuminated by literary sources and grounded in archaeological evidence. 

I do wonder, though, whether framing the book as a conflict between humans and nature creates a view of the world that seems to challenge the books basic argument that the rise of the Roman mega-state was partly the result of the auspicious middle Holocene climate. It seems to me a more compelling way to discuss humans, climate, their environment, and the microbial world of bacteria and viruses that shaped the human experience in the ancient Mediterranean would be as deeply enmeshed and entangled. In fact, the helplessness articulated by so many ancient authors when faced with draught, plague, floods, and cold, speaks less to a view of existence as a battle with the forces of nature and more to an understanding of humans and nature as parallel manifestations the same cosmic and divine forces. The changes to the environment, the appearance of plagues, and unpredictable and unexpected weather formed part of the same universe that preserved the Roman Empire, the structured religion and belief, and that defined the physical health of individual bodies. For example, the end of the world was seen as the world growing old and drying out – quite literally with the arrival of droughts in some places – and it had a clear parallel in the view of old age that saw it as the drying out of the body.

That being said, the view of the human world as separate and in conflict with nature gave the book its tragic arc. Harper makes no attempt to hide his view that the Roman Empire was more than simply an administrative unit, but the fundamental framework for life in the first century Mediterranean. As a result, the collapse of the Roman state – particularly in the western Mediterranean, but ultimately in the east as well – marked more than just a political disruption, but a fundamental social and cultural one as well. The experience of individuals, then, paralleled the larger political narrative. This is compelling when the book documents the personal and community trauma associated with the plague.

It’s less compelling, though, in dealing with ragged edges of how communities experienced the Roman Mediterranean. For example, it’s become increasingly apparent that in the Eastern Mediterranean communities continued to enjoy connections that defied changing political boundaries. In other words, social and economic bonds persisted for centuries in some cases after the political life of the Roman Empire collapsed. It would appear, in these cases, that the Roman state – with its political, military, and economic challenges brought on by changes in the climate and plague – was more fragile than the centuries old social, religious, and cultural bonds between communities around the Mediterranean littoral. The persistence of these bonds played a key role in understanding the end of antiquity as a transformation rather than a decline or fall. 

This critique is, in the end, fairly minor and probably can be categorized as “I’d write a different book,” and shouldn’t detract from the larger value of this book. Works like this demonstrate the incredible potential of the environmental turn for revising even the most traditional narratives in our field. 

Reading Wednesday: The Domination of Pompeius

Syme disliked Pompeius “the Great,” and his father, Cn. Pompeius Strabo:

“Brutal, corrupt and perfidious, Strabo was believed to have procured the assassination of a consul. When he died of a natural but providential death the populace broke up his funeral. Strabo was a sinister character, ‘hated by heaven and by the nobility’ [hominem dis ac nobilitati pennvisum.], for good reasons. There were no words to  describe Cn. Pompeius the son.”

The third chapter of Ronald Syme’s The Roman Revolution describes the rise of Pompeius who for Syme anticipated the rise of Augustus and the end of the Roman Republic. Pompey’s efforts to secure the loyalty of the military, to secure the authority of the tribunate, and to move himself or his pandering allies into the consulate established his power at Rome whether he managed to endear himself to the nobiles or not. At first, the process did not go smoothly when Pompeius victoriously returned from the East and sough to secure land for his troops and Senate approval for his treaties. Syme’s description was brilliant (and eerily contemporary):

“By scandalous bribery he secured the election of the military man L. Afranius. The other place was won by Metellus Celer, who, to get support from Pompeius, stifled for the moment an insult to the honour of his family. [Pompeius had divorced Celer’s half-sister to marry Cato’s niece.] 

Everything went wrong. The consul Celer turned against Pompeius, and Afranius was a catastrophe, his only talent for civil life being the art of dancing.”

And: “The triumphal robe of Magnus seemed chill comfort in political defeat.”

Despite these setbacks and the efforts of his enemies, Pomeius’s managed to seize power and, when the Republic and the Senate was confronted by a cornered Caesar, he revealed to his enemies their dependency on his standing and his troops. This victory, however, came at great cost to both himself and the entire Republic. There’s a lot to chew on in this description:

“They might have known better Cato’s stubborn refusal to agree to the land bill for Pompeius’ veterans only led to worse evils and a subverting of the constitution. After long strife against the domination of Pompeius, Cato resolved to support a dictatorship, though anxiously shunning the name. Cato’s confidence in his own rectitude and insight derived secret strength from the antipathy which he felt for the person and character of Caesar. 

The influence and example of Cato spurred on the nobiles and accelerated war. Helped by the power, the prestige, and the illicit armies of Pompeius Magnus (stationed already on Italian soil or now being recruited for the government and on the plea of legitimacy), a faction in the Senate worked the constitution
against Caesar. The proconsul refused to yield.”

The end result is well known:

“To the bloodless but violent usurpations of 70 and 59 B.C. the logical end was armed conflict and despotism. As the soldiers were the proletariat of Italy, the revolution became social as well as political. The remedy was simple and drastic. For the health of the Roman People the dynasts had to go. Augustus completed the purge and created the New State.”

~

The short essay is part of my Reading The Roman Revolution at 80 project. It’s so awesome that I have two hashtags: #ReadingRomanRevolution and #ReadingRonaldat80. I explain the project here.

Reading The Roman Revolution II

The second chapter in Ronald Syme’s The Roman Revolution is pretty remarkable. In less than 20 pages he manages to describe the Roman political order in the final decades of the first century B.C. The chapter manages to be both dense in description and austere in its prose. It reminds me, at its best, of Miles Davis who played the right notes at the right time.

Syme summarizes (p. 11):

The political life of the Roman Republic was stamped and swayed, not by parties and programmes of a modern and parliamentary character, not by the ostensible opposition between Senate and People, Optimates and Populares, nobiles and novi homines, but by the strife for power, wealth, and glory.

This suits his method which is prosopographical. In this chapter, his understanding of the Roman state is less concerned with “constitutional” niceties, ancient precedents, abstract policies, or even in the uncoordinated play of factional rivalries as much as the pure expression of the ambition mediated by the dendritic reach of personal alliances.

This feels remarkably contemporary. 

Since Syme sees personal ambition as the driving force, his descriptions of individuals are crucial and appropriate vivid.

His description of Cicero could, with slight changes, apply to many a prominent politician of our own era: “M. Tullius Cicero, in the forefront by brilliance of oratory and industry as an advocate, pressed his candidature, championing popular causes but none that were hopeless or hostile to the interest of property and finance, and at the same time carefully soliciting the aid of young nobiles whose clientela carried many votes…”

Cato: “Upright and austere, a ferocious defender of his own class, a hard drinker and an astute politician, the authentic Cato, so far from being a visionary, claimed to be a realist of traditional Roman temper and tenacity, not inferior to the great ancestor whom he emulated almost to a parody, Cato the Censor. But it was not character and integrity only that gave Cato the primacy before consulars: he controlled a nexus of political alliances among the nobiles.”

He describes Pompey the Great in the chilling final sentence of the second chapter: “The young Pompeius, trecherous and merciless, had killed the husband of Servilia and the brother of Ahenobarbus. ‘Adulescentulus carnifex.'”

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The short essay is part of my Reading The Roman Revolution at 80 project. It’s so awesome that I have two hashtags: #ReadingRomanRevolution and #ReadingTheRonald80. I explain the project here.
 

Reading Rendsday: Reading the Roman Revolution or Reading Ronald at 80

This year Ronald Syme’s Roman Revolution turns 80 years old. I want to re-read it.

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This year I teach from 2-3:15. I’m not much of an afternoon person and I tend to leave my office at around 5. So there’s this gap between when I wrap up anything to do with my class and when I feel like I can quietly shuffle out of my office. In the past, I’ve used that gap to read an article or to read some material from North Dakota Quarterly or whatever. It’s been pretty unstructured. I like to think of that hour or so as a chance to do a little slow reading that differs a bit from my research reading, editing, or my frantic preparations to teach.  

This year, I’m going to structure it a bit with a project called “Reading The Roman Revolution.” Years ago, in my youth, I fancied myself a Roman historian and took seminars on the history of the Roman Republic and the Roman Empire at Ohio State. We read The Roman Revolution, as almost any student of the ancient world should, and discussed its role in shaping contemporary views of the end of the Republic and the rise of Augustus. 

Mostly, though, I was enthralled by Syme’s prose and what felt to me to be a genuine hatred of Augustus and sorrow for the end of the Republic. As he notes in his preface:

Liberty or stable government: that was the question confronting the Romans themselves, and I have tried to answer it precisely in their fashion.

The design has imposed a pessimistic and truculent tone to the almost complete exclusion of gentler emotions… Δύναμις and Τύχη are the presiding divinities.

In Chapter I, he explains that his work will follow the example of the history of C. Asinius Pollio which “has perished, save for inconsiderably fragments or supposed borrowings in subsequent historians. None the less, the example of Pollio and the abundance of historical material … may encourage the attempt to record the story of the Roman Revolution and its sequel, the Prinicpate of Caesar Augustus, in a fashion that has now become unconventional, from the Republican and Antonian side.”

Anyone vaguely aware of the political situation in the U.S. will probably understand why reading TheRoman Revolution at this moment in history might be useful. Syme, of course, wrote it in the 1930s against the backdrop of the rise Mussolini and Hitler 

There is one thing, though, I don’t want to do this alone:

First, I don’t remember enough about Roman History to evaluate the historiographic consensus on Syme’s work in the 21st century, but that would be interesting to understand.

Second, my tendency will be to read The Roman Revolution with the figures of Constantine, Theodosius, and Justinian looking over my shoulders and grinning at the savvy and brashness of Augustus, while quietly critiquing his unfortunate lack of “real authority.”

Finally,  want to hear how other people read this book and whether other people find Syme’s view of Augustus as useful in the 21st century.   

My plan is to read a chapter a week (with a few weeks off here and there) and blog about them. If folks want in, I’m happy to share your words on my blog, if you want. Or, if you blog or tweet using the hashtag #ReadingRomanRevolution (which I think is better than #ReadingRonald80), I can link to your pages or tweets or whatever. 

I mean, this could be fun, right, and who knows, maybe something will come out of it that we can pitch to folks at The Digital Press?