Tony Spawforth starts with reference to a poet, though he amends that later with leaving to experts ‘whether a Homer ever actually existed,’ and makes no reference to Gilgamesh as an influence on the poet or oral poets before the Iliad was written down, though he amends that later too: Gilgamesh mourns like a distressed lioness while Achilles grieves like a lion. I like the stringing of his story of Greece and Rome on his personal experience. He cites seagulls as urban wild life because he lives in Brighton where they wonderfully prevail. His criticism of the discoverer of ancient Crete matches mine in ‘the book’ when my guardian spirit snags my interest with a Minoan mention as precursor to having me lead Mum through the maze of a timestop by following the connecting thread of his unconscious devising. I was pleased the Minoan wasn’t omitted.
The Greeks took their alphabet from the Phoenician which, like Hebrew, hadn’t signs for vowels. Behind the story of Thales’ predicting an eclipse was Greek encounters with Babylonian analysis and astronomical reasoning which may have given rise to philosophy in Thales’ person. A Greek mercenary graffitied his service under Psammetichus on the leg of Ramesses II. Sappho’s brother, trading in Naucratis, bought the freedom of a slave, Rhodopis, who spent a tenth of her fortune from prostitution on an offering to Apollo at Delphi. Greek sculptors learned from Egyptians to lay out a grid on the surface before releasing the intended figure from the stone. Croesus funded columns of the temple to Artemis at Ephesus where one shoogly column stood as all that remained of that wonder of the world. The Corinthians paved a way across their isthmus for the toll merchants would pay to avoid dangerous winds rounding the capes of the Peloponnese.
Some think Herodotus deliberately invented stories he passed off as true, including stories whose purpose is to give a group social identity, like Moses’ was for the Jews, but this historian vindicates Herodotus as one who can’t be proved wrong and provides acute observation and analysis - and he’s all we've got on the Persian Wars. Themistocles persuaded the Athenians the wooden walls the Delphic oracle advised them to put their trust in were ships. Lottery was used a lot in the Athenian democracy that all citizens might have an equal chance to serve the city whereas apparent merit might be the result of privilege derived from wealth, private education or social connections, a gloss to mediocrity like Fettes’ or Eton’s. Young Spartans killed helots, picking off the fittest, to preclude slave revolts. Thucydides noticed the epidemic in Athens was contagious, like a Babylonian king of Mari thought his wife had been infected, and that it could reinfect but less severely. Aristophanes has a Socrates character use dialectic to make a pupil character reverse his opinion and pray to clouds. Plato’s totalitarian utopia wasn’t achieved by Dionysius who condemned him to hard labour in the Syracusan quarries.
The editor was American; he misspelled ‘dependants’.
The Gracchi’s mother, Cornelia bore twelve children, as Grandma did. Julius Caesar’s crown had a congenital dip, a slope, clinocephaly. Excluding women, Roman democracy wasn’t one in the modern sense, which isn’t a democracy either, since representative of the people who do not directly decide except in a referendum when the meritocracy does its best to thwart their decision if it’s not the one it wants. The Social War between Italians and Romans ‘carried off three hundred thousand of the youth of Italy,’ writes Velleius Paterculus. Under Augustus, Rome was a city of four million. Augustus could afford to dole out bread and circuses because he was as rich as Croesus, richer, the richest man ever, from the booty of Egypt. The only ancient library to survive is that of the Villa Papyri, thanks to the pyroclastic flow of an erupting Vesuvius. Tacitus writes Agricola seduced the Britons with lounge, bath and banquet, ‘All this they called civilisation when it was part of their servitude.’ Zenobia of Palmyra captured Alexandria in 270. New Testament authors wrote to snag the interest of educated Greek-speakers when I’d thought the new testament singularly demotic, appealing not to the elite but to women and slaves. You can walk like Paul of Tarsus the well-preserved thoroughfares of Roman Ephesus, the historian says. Been there, done that, not wearing the T-shirt. It’s not known why the state recruited barbarians. Manpower shortage? To keep labourers generating the tax base? Subjects unwilling to fight from inurement to civilian life or for an increasingly authoritarian state? I go for this last, that Xianity focussed more minds on a postulated afterlife to the detriment of living life in the here and now or then and there. By the start of the fifth century Rome had a population in the hundreds of thousands, quite a falling off. The ancient world was played out. I visited Delphi, a stage with props empty of action; the gods had gone, and might as well live in Britain.