Today—12 October 2019 (as I write this)—would be the 100th birthday of a World War II hero whose remembrance has been wildly variable, and for whom a recent memorial also deserves mention. Doris Miller, often referred to as “Dorie,” was born near Waco, Texas, on 12 October 1919; the third of four sons born to … Continue reading A Man Named Doris
The first Emperor of Rome, Caesar Augustus, died on this day, 19 August, AD 14. Occasioned by the 2005th anniversary of that event, this post is a brief follow-up to “Monuments to Dead Romans: The Şekerhane Köşkü,” featuring a probable Temple to the Deified Emperor Trajan (d. AD 117). Since that entry (first in a … Continue reading An August Mausoleum or August?
It has been almost 40 days and 40 nights since my last post and it is Father’s Day . . . so, obviously, that calls for a post about Noah’s Ark! But, alas, I have not visited Noah’s Ark—and Ancient Dan, out of principle, does not post about things without direct contact. However, I have … Continue reading The Ark: A Refuge . . .
This post is the result of my being asked to teach a special combined Sunday School session for University Baptist Church’s 60th anniversary, 5 May 2019. I decided to cover the Acts 13 passage in which the Apostle Paul established the first Christian church in Antiochia Pisidia, “Antioch of Pisidia.” And, I’ll take any opportunity … Continue reading Pisidian Antioch: Genesis of the Accepting Church
“Is Paris Burning?” Hitler reportedly asked the question on 25 August 1944. He had given orders for the French capital to be torched as Nazi forces retreated in order to spite the Allies. The Wehrmacht commanders defied Der Fuhrer’s order and Paris was preserved.* Today, however, one of the great monuments saved from insanity in … Continue reading “Is Paris Burning?” Pics for Notre Dame
I was considering some sort of “seasonal” post relating to that hazard of early Spring in the USA: the looming April 15 tax deadline. I have not dealt with my complicated tax situation for 2018 yet and need to get on it. Anyhow, my consideration of a tax theme turned to resolve at University Baptist … Continue reading The Hazards of Tax Day (Pic Of The Day, 2019-03-24)
The first Emperor of Rome, Caesar Augustus, died on this day, 19 August, AD 14. Occasioned by the 2005th anniversary of that event, this post is a brief follow-up to “Monuments to Dead Romans: The Şekerhane Köşkü,” featuring a probable Temple to the Deified Emperor Trajan (d. AD 117). Since that entry (first in a new occasional series) was posted on the most likely day of Trajan’s death, this one too is timed for the anniversary of the Emperor’s death.
Like Trajan after him, Caesar Augustus died on his way back
to Rome. His ashes were placed in the huge tomb Octavian (his given name)
prepared for himself already in 28 BC, before he even obtained the title
Augustus by which he is remembered.
It was a huge circular Mausoleum built of concrete and tufa reticulate (small
blocks of volcanic conglomerate in a diamond pattern, often as a form for the
concrete). The outer of six concentric structural walls measured 300 Roman feet
(c. 89m) in diameter, and the 40 Roman feet (c. 12m) high. The 2nd
and 3rd walls were consequtively higher and bonded with the outer,
making 25m thick ring. A single entrance on the south pierced the outer walls,
opening to a vaulted corridor around the 4th wall, through which 2
entrances led to another corridor around the 5th wall, with a single
entrance to the burial vault (for urns, as the Romans practiced cremation). The
ruined state of the building makes the superstructure details unclear and
several reconstructions have been imagined, most assuming a finished overall height
of 150 Roman feet (40-45m).
According to Strabo, the Mausoleum was the most impressive of local monuments, “which consists of a mound of earth raised upon a high foundation of white marble, situated near the river, and covered to the top with ever-green shrubs. Upon the summit is a bronze statue of Augustus Cæsar, and beneath the mound are the ashes of himself, his relatives, and friends” (Strabo 5.8.3). One would expect such an impressive monument would be remembered, respected, restored, and revered.
Sadly, that has not been the case. The Mausoleum was
converted into a fortress in the medieval period, destroyed in 1167, and robbed
for building stone. The building became an ornate garden in the 16th
century, an arena for bullfights in the 18th, a theater and circus
arena in the 19th, and a concert hall with 3,500 seats in the early
Thereafter the site fell into total neglect, became overgrown, and deteriorated
even after some attempt at clarifying it with a surrounding plaze by the
Fascist government in the late 1930s.
The original white limestone facing was robbed along with
other usable limestone within. Trees dominate the upper surface of the ring
defined by the outer walls today, perhaps simulating hinting at the appearance
described by Strabo (above). The site has been closed for some time, and
restorations were supposed (by one report) to be completed in April of this
year. At last check, the Mausoleum is still inaccessible, but Google Earth photos
give some hope of progress.
My advice: if you get to choose whether to have a month named
for you or have a fantastic monument . . . take the month.
month August was named in his honor—a non-physical and more enduring “monument.”
Bonus for footnote readers—because I never get to share this one in class
anymore: if you ever have to watch Disney’s Cinderella (original animated),
as I have with two daughters and then two granddaughters, you might notice that
when the new fat mouse is discovered, he gives his name as “Octavius.” But
Cinderella says, “we’ll call you ‘Gus’ for short.” How does Octavius become Gus?
Octavius = AuGUStus. This almost makes up for the annoying music.
 Most details from Amanda Claridge, Rome: An Oxford Archaeological Guide (Oxford: University Press, 1998), 181-84. BTW, this series is the most helpful and undersold of archaeological guides; the new edition of Rome is here.
Most of my posts result from a combination of visits I have made to odd places, some latent interest sparked by a random input, and bizarre current events. This is one of those posts. The stimuli, respectively, were a recent visit to the Orkney Islands, my 26 July A.Word.A.Day (AWAD) email featuring ultima Thule, and President Trump’s bid to purchase Greenland.
Despite being a great idea (and not a new one); the latter
is NOT going to happen, notwithstanding any confident flaunting of “the art of
the deal.” Ultima Thule may require a little explanation—at least to get
to the real topic of this post . . .
We begin sometime between 320-300 BC when Pytheas, an explorer from the Greek colony of Massalia (modern Marseilles, France), became the first known Greek to sail past the Carthaginian blockade at the Straits of Gibraltar. His apparent goal was the tin mines of Cornwall, but he also circumnavigated Britain and described its triangular shape accurately. In northern Scotland, Pytheas heard from the locals of a mysterious island called Thule (Θούλη). He reported of Thule that: it was “the most northerly of the Britannic Islands”; “there the circle of the summer tropic is the same as the arctic circle” (Strabo 2.5.8); it lay six days sailing north of Britain (Pliny Natural History 2.186-87); and “there is neither sea nor air, but mixture like sea-lung, in which earth and air are suspended; the sea-lung binds everything together” (Polybius 34.5.3-5). Sea-lung? This got weird. Although the words used are the same as those for jellyfish, Pytheas is using a strange metaphor at minimum. For this and other reasons, many ancient geographers dismissed Pytheas entirely, or accepted his description of Britain and drew the line at Thule.
Thule’s actual existence was debated for centuries, its possible real identification even still today, and the name Thule eventually came to mean the most northerly occupied place. The name was attached to Greenland when explorer Knud Rasmussen founded a trading post in the far NW corner of the island and named it “Thule.” The United States Air Force cemented the name by building Thule Air Base nearby in the mid-1950s. Meanwhile, the term ultima Thule developed as a literary extension of the geographic idea, meaning “the farthest place” or “a remotely distant goal.” Thus, the title of this post . . . which, admittedly, does not obviously reveal the pictorial topic.
If Thule was a real place, where was it? Some in the past have
identified Thule with the Orkney Islands. That is good enough for me to use
this weird thread of logic to feature some pics from the center of Mainland,
the central island of the Orkneys.
I rather liked Orkney. Crowds at important places could be
minimized, even at the height of the tourist season. This is partly due to the
relatively limited accommodations there. One could find huge clots of tourists,
but they came for organized day-trips via ferry from the north tip of Scotland.
Stuck on bus-tours, they were predictable and easily avoided. The other great
secret is something mentioned by Pytheas: “For it was the case that in these
parts the nights were very short, in some places two, in others three hours
long, so that the sun rose again a short time after it had set” (Geminus, Introduction
to the Phenomena 6.9). Indeed, in Orkney in early July, the sun set around 22:30
(10:30 pm) and rose around 04:00. Tourists seem to arrive about 10:30 and
depart around 16:00, leaving lots of time to see stuff in the early morning or
late afternoon-evening unencumbered.
In the heart of Mainland, Orkney lies a fantastic collection of megalithic monuments. The crown jewel is the Ring of Brodgar (built 2500-2000 BC), the largest stone circle (103.6 m/340 ft) in Scotland and the 3rd largest in the British Isles. It is unusual in that the perfect stone circle is combined with a henge, much like Avebury in England. The site is part of a UNESCO World Heritage Site and very much the signature location in Orkney (see the great example at left, which also nicely incorporates the low sun). During the main hours of the day, the Ring of Brodgar is crawling with bus loads of day-trippers, but I did not see another living human between 05:30-07:00!
The Ring of Brodgar dominates a narrow peninsula separating
the lochs of Stenness and Harray. A mile to the south are the Stones of
Stenness, four huge megaliths that remain of an earlier stone circle. The site
has an eerie magnificence with its giant standing stones (up to 19 ft high) with
sheep dozing or eating at their bases. An outlier monolith called the Watch
Stone (also 19 ft) dominates the near end of a bridge on the road that leads to
the Ring of Brodgar.
Near the Stones of Stenness are the excavated remains of the
contemporary Barnhouse Settlement, a Neolithic village of 15 or so houses,
including one (Structure Two) that is larger than the others. Past the Watch
Stone and across the bridge are continuing significant excavations of more
Neolithic structures, called the Ness of Brodgar, that continued after
Barnhouse was abandoned. In that later period, Structure Eight, probably for
cultic use, was built by the ruins at Barnhouse. It seems to be oriented—as is
another standing stone—with the largest chamber tomb in the region, Maeshowe
(and another target of many of those bus tours). These interesting sites are
all within a linear mile and a half. There are other significant Neolithic sites
and other wonders in the Orkneys, but they will have to wait. Like Greenland.
One more thing: is there any chance Orkney is the Thule of Pytheas? Almost certainly not. Tacitus’ biography of his father-in-law and Roman governor of Britain from 78-84, Julius Agricola, claimed the Roman fleet circumnavigated Britain and, “thus established the fact that Britain was an island. At the same time it discovered and subjugated the Orkney Islands, hitherto unknown. Thule, too, was sighted, but no more; their orders took them no farther” (Tacitus, Agricola 10). This eliminates Orkney as Thule, but brings the Shetland Islands and possibly the Faroe Islands into play. Modern scholarship ignores them and prefers either Iceland or Norway. I should like to travel to all possibilities, but for now this desire is my own ultima Thule.
 Astute readers (obviously you, because you are reading the footnotes) may have noticed that I am not quoting Pytheas himself, but rather other classical authors. This is because Pytheas’ writings are lost, save their quotations by others.
I have always been fascinated by monuments or memorials to the deceased and the psychology behind them, as well as the physical structures themselves. This post is triggered in part by the most recent of the all-too-familiar temporary memorials that appear at scenes of horrific mass shootings in my own country. But not to dwell on that depressing and unfortunately ubiquitous topic, I hereby initiate an occasional series on monuments to long-dead Romans and other figures of antiquity.
Trajan excelled in his 19-year reign and was highly regarded
in life, death, and by Renaissance and early modern historians. Already having
made significant military conquests in Dacia, in AD 114 he set out for
campaigns on the eastern frontier. The problem there was agitation by the
Parthian Empire (originating in Persia—modern Iran—another connection of this
story with contemporary events!). Trajan was incredibly successful in his initial
campaign, taking the Parthian capital Ctesiphon and gaining a foothold on the
Persian Gulf. But reduced success and troubles elsewhere in the Empire caused
him to return towards Rome in 117.
Our main source for Trajan’s last days is Cassius Dio.
Already suffering in health, which he attributed to poison, the Emperor
suffered a stroke that left him partially paralyzed. In early August he sailed
for Rome from Antioch. When Trajan’s health deteriorated the ship put in at the
nearest port, Selinus in Cilicia, where he “suddenly expired” (Cassius
Dio 68.33). Selinus was subsequently renamed Traianopolis in the Emperor’s
honor and memory. Details on the exact disposition of his body are not given,
but his “remains” were transported back to Seleucia, the port of Antioch, for
viewing by his successor, Hadrian, and then to Rome.
On the outskirts of the Turkish city Gazipaşa are the ruins of Selinus/Traianopolis, and on the landward outskirts of them stands a lonely structure known locally as the Şekerhane Köşkü, which refers to the building’s use as a hunting platform for elites during the Seljuk Period. Early western explorers of the area identified it as having a sepulchral function and likely built as a cenotaph (a tomb structure without the honored person’s actual remains) for Trajan. Trajan was the only personality of his magnitude known to have died there and a memorial to him is a logical outcome although the written sources do not mention such. The roof of the edifice was covered in soil and produced wheat and other crops that were grown around it. This layer was cleared in the early 2000s revealing the foundation outlines of a temple-like structure with a place for a cult statue. These and other details now make it likely that the building was not a cenotaph but rather a platform for a temple to the deified Emperor Trajan.
Coins issued in Selinus from the late 2nd-mid 3rd centuries featured a temple to Trajan on the reverse. There is no other suitable candidate for this temple in the extant remains apart from the Şekerhane Köşkü. Further, there are striking parallels to coins featuring the Temple of the Deified Julius Caesar (mentioned above) in Rome, which was situated at the spot of Caesar’s cremation. One of the walls of the Şekerhane Köşkü incorporates an earlier square structure, arguably the cremation pit where Trajan’s corpse was burned—an essential step in Apotheosis (elevation to divine status) for both Caesar and Trajan.
The Emperor’s ashes were eventually transported to Rome
where they were placed in a special chamber at the base of Trajan’s Column, a
magnificent and still-standing 30 meter (98 ft) high column depicting the
Emperor and his troops during the Dacian wars and showing painstaking detail of
the Roman army in action. Trajan’s Column anchors one end of the extensive
Forum of Trajan, the last of the Imperial Fora in Rome.
In addition to physical monuments, Trajan’s legacy includes other
honors. He was universally lauded by contemporary writers and posthumously declared
by the Senate optimus princeps, “the best ruler.” He was considered by
some Christian theologians to be a “virtuous pagan,” and Dante depicts him in
Jupiter’s Heaven in The Divine Comedy. Modern historians have sometimes
questioned Trajan’s accomplishments, and his successor Hadrian (who did
relinquish Trajan’s gains against Persia) now gets better press.
 This argument is effectively made by Michael Hoff, “The Şekerhane Köşkü at Selinus (Cilicia): The Temple of the Deified Trajan,” Journal of Ancient Egyptian Interconnections 10 (Sept 2016): 56-68 [this is a special issue also titled Ex Terra Scientia: Papers in Honor of David Soren, eds. R.H Wilkinson and P.P. Creasman]. For the nerds that read footnotes: I actually obtained this issue recently for a current research project and was pleased to find this article there. Ironically, Michael Hoff (the author) had graciously received my research colleague and I at his impressive excavation site within an hour of our most recent visit to the Trajan Temple site.
Hoff, “The Şekerhane Köşkü at Selinus (Cilicia): The Temple of the Deified
A follow-up to my previous Pic of The (special) Day post is in order. Last week, I held forth on the “Genesis of the Accepting Church” using the Apostle Paul’s first visit to the city Antioch of Pisidia, as narrated by Acts 13. This was occasioned by my use of the passage for a special combined Sunday School session on the 60th anniversary of University Baptist Church’s own Genesis. As it happens, the Narrative Lectionary used by UBC covers Paul’s continued work on the same journey in the cities of Lystra and Derbe, also in the Roman province of Galatia. If you haven’t read the one about Antioch of Pisidia, it might be helpful and can be found here.
Immediately after Antioch of Pisidia, the same sequence of events is reported at Iconium but with far less detail: Paul going to the synagogue, having an opportunity to preach there because of his status, resistance by unbelieving synagogue Jews, and eventual persecution and departure (Acts 14:1-7). From Iconium, they moved on to nearby Lystra. Today Lystra remains a largely un-investigated and non-descript ruin in the Lycaonian plain. The site is dominated by a large hüyük; a mound of ruins built up over centuries or millennia of human occupation (more familiar by the Arabic word tell). The active agricultural fields surrounding the mound are devoid of architectural features, but abound in those indicators of an ancient site: sherds of broken pottery and small stone objects turned up by the plow. It is a prototypical example of an unpreserved and unexcavated ancient site.
At Lystra the biblical narrative focuses on Paul’s healing of a cripple—very possibly at the synagogue where Paul was speaking (Acts 14:8-10)—and the aftermath of that miraculous event. Some of the locals, amazed by what Paul had done, declared him and Barnabas to be “the gods” in human form. Paul, “since he was the chief speaker,” was called Hermes (the messenger of the Olympian Greek gods) and Barnabas—apparently more quietly dignified and stately(?)—was deemed to be Zeus! The priest of Zeus brought out “oxen and garlands” to offer a sacrifice, but Paul and Barnabas declaimed that they were mere men and scarcely managed to avert the sacrifice (Acts 14:11-18). Then, with no indication of time passed after the previous scene, the reader of Acts is told that Jews from Antioch (of Pisidia) and Iconium came and “persuaded the people,” so that “they stoned Paul dragged him out of the city, supposing that he was dead” (v. 19). How could the same people declare Paul and Barnabas to be gods worthy of sacrifice and in the next verse stone Paul and leave him for dead? The answer, I sadly conclude, is human nature.
We, as most mammals do, have something of a pack mentality which causes us to readily accept a potential leader who demonstrates (or sometimes only claims) an ability to “save” us from whatever we may fear. This desire leads to irrational beliefs and actions. We see as much in this story; but also throughout history, in politics, in sports, and even entertainment. In the Roman world, the practice of worshiping the emperor as divine may strike us as “ignorant,” but it operated on the same psychology. And it worked! —as seen in the impressive temple to Augustus at Antioch of Pisidia (pictured in my previous post) complete with an entablature featuring bulls decorated with garlands, the very items brought out for sacrifice in our story.
Apparently refusing the role of physical/political savior, failing to provide what the crowds demand, or not being what people first hoped, is a dangerous business. This is the human side of what physically happened to Jesus; and Paul’s experience is an echo. The Lycaonians of Lystra demonstrate, in the extremes of their actions, the foibles of human temperament.
Happily, we don’t have to leave Lystra (or this blog) completely depressed about humanity. Paul returned to the city on the so-called “Second Missionary Journey” (Acts 16:1-3) and found the good side of people and their instincts. In Lystra Paul met a disciple named “Timothy, the son of a Jewish woman who was a believer; but his father was a Greek.” This Timothy was the product of a mixed marriage, which may have been a social burden and certainly created the potential for theological discrimination (Acts 16:3). It might be argued that Timothy’s mother is only mentioned because of her contribution to his mixed heritage, but note that only she is cited as a believer. And, assuming we can take it as authentic (many do not), 2 Timothy 1:5 has Paul remarking to Timothy about his faith: “a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you.” Timothy clearly received much more than Jewishness from his mother and his grandmother.
The love and nurture of a mother reveals and passes on the best part of human nature. We see it at Lystra in this story, and I feel it in my own life and in the lives of my children. As Tim[othy] might have said, “God bless[ed] us, every one!”
Mrs. Ancient Dan had always wanted to visit Ireland, mainly
because her dad had related accounts of his Irish ancestry. I was raised with a
Protestant British distaste for the Irish, but with a suppressed knowledge of
some Irish blood (revealed by the scattered red hairs visible when I allow my
beard to grow). But I, too, wanted to see the place. So, we planned a trip for
May of 2016.
Totally unexpected and traumatic things happened 9 days before the planned journey—events that completely disrupted our life and, perhaps worse, seemingly confirmed my cynicism about humanity. Our world was shattered. Nevertheless we decided to go to Ireland anyway, now more for escape from reality than anything else . . . and with dour hearts.
What we found there was a people of considerable politeness, kindness, and civility; just what we needed for encouragement. Mrs. A.D. and I had debated over what the “prototypical” Irish person would be (I argued for a red-headed girl). We were both right . . . and both wrong. I now think of the Irish in terms of temperament rather than outward appearance. And I thank them for challenging me to examine the way I treat others.
Oh, and Ireland itself is pretty nice too. We also “argued” over the “prototypical” Irish scene. We were both right, again. I’ll let pictures tell the story for the rest of this post.
Ireland is a great place to see things and think about life. So, I left there glad to have visited in troubling times and resolved to be conscious of how I treat people and react to circumstances.
BTW, we did DNA tests for Christmas and it turns out . . . I am more Irish than Mrs A.D., much to her chagrin (and my surprise)! Perhaps that is why , for the first time ever, I wore green for St. Patrick’s Day today.
I was asked to give the “spoken reflection” at tonight’s Celtic Worship Service at University Baptist Church, and thought I would post my reflection here with a couple of pics. The focal passage is the famous “Good Samaritan” story in Luke 10, which I find very thought-provoking in light of the increased divisiveness and media focus on racism of late in our society. I have done a great deal of introspection on these topics in recent months and even thought of making an Ancient Dan blog post entitled “Confessions of a former Racist.” But my wife and daughter wisely advised against it. The “Good Samaritan” story, I think, provides a way to express my thoughts in a better way.
First, a quick look at the “Good Samaritan” account as I see
it. Jesus tells the story in response to the question, “and who is my neighbor?”
in the context of discussing the Jewish Law. In it, a man is assaulted by
bandits and left for dead along the road between Jerusalem and Jericho. The
geography is important here, as it is a desolate road through unoccupied desert,
where there were no neighbors.
As Jesus narrates, a priest came along the road and we expect
that this religious man will help our unfortunate victim. But, alas, on this
road a priest would be headed up to Jerusalem where he would serve his
week-long rotation in the Temple. It was the highest religious duty in the
Jewish Law and could not be compromised by uncleanness imputed by blood from
the victim or—worse—contamination by his corpse should the man be found dead or
die whilst receiving aid. The priest crossed to the other side and passed by.
And the hearers of this story—all Jews—were not in the least surprised or
judgmental. All the same logic was true for the Levite that happened along
next. None of those listening expected that he would stop either. What crummy
luck; our victim was having a really bad day. But then in Jesus’ telling there
is another who appears and nears—a Samaritan! While we now think of “Good
Samaritans” or even just “Samaritans” as helpers, this notion destroys the gist
of the story. To the Jew, a Samaritan was the worst of rivals. Jesus’ listeners
no doubt expected this “bad” (by their definition) Samaritan to stomp on the
victim’s head and finish the job. The bad day, they thought, was now the worst
of days. He of course, as we know, demonstrated the proper action of kindness.
But this story is not about how to treat others; it is really about how we perceive them. I have been doing a lot of thinking lately about how I perceive others. I am a white, Anglo-Saxon, protestant heterosexual man. I was raised in a “middle-class” American home which, by any world-wide standard, was a life of privilege. So I am a potential poster-boy for racist and intolerant views. Nevertheless, I’ve always denied that I was bigoted or intolerant. In my extended family, I cannot ever recall having heard the “N” word used or any other racial or discriminatory epithet. BUT, that is a poor gauge on how I have perceived others. Like most folks, I learned from my youth to categorize people with labels like, “the black guy,” “the Mexican woman,” “the gay dude” or “the Alabama Crimson Tide sidewalk fan.” So this is not so much the confession of a former racist, but the admission of an unconscious tribalist.
I am convinced that human beings have an innate tendency for group identification, like the herd or pack instincts of other mammals. Unfortunately, in “civilized” human society it is somehow easier to identify one’s group by isolating those who are not part of it—through creation of the “other.” This is easiest with obvious differences like skin color, but the principle is the same for all discriminations.
Back to the “Good Samaritan.” The key for me is realization
that the lesson is not in the story itself, but in the question asked by Jesus
at the end, to the one who asked him “and who is my neighbor?” Jesus asked,
“which of these three, do you think, proved neighbor to the man who fell among
It is sometimes observed that when the “lawyer” responded to
Jesus, he was unwilling to use the designation “Samaritan” because of his
disdain for that group. He responded, “the one who showed mercy on him.” The
Jewish-Samaritan divide was severe, to be sure, but it was not due to physical
difference. The Samaritans were—as an ethnic group—half Israelite. They were
the other monotheistic minority in the early Roman Empire period, worshipping
the same God as Israel and practicing circumcision like the Jews. The Romans
could not tell the difference between Samaritans and Jews that were naked and
talking about God. Tribalism and details of theology had created the schism.
It is true that the Samaritan demonstrates that all are our
potential neighbors. But I wonder if the lawyer really got it right with his
generic description. The main point may be how we perceive others upon first
glance or knowledge. Do I continue using categories and labels for people, or
can I see them generically, all capable of good and mercy. This is the
challenge, and Jesus consistently points me—and all of us—in the direction of
Several of the Fifth Dynasty (c. 2500-2345 BC) rulers of Old Kingdom Egypt had pyramid tombs constructed at Abu Sir, 11 km southeast of Giza where the more famous Fourth Dynasty pyramids are found. The Fifth Dynasty was dominated by the solar cult of the sun god Rē, and two of the kings built “sun temples” northwest of Abu Sir. The better preserved—and, naturally, harder to get to—is that of Niuserrē (“Delight of Re”). It is 1.6 km from Abu Sir, across the dry dry desert sands at Abu Ghurob. You don’t get this on the bus tour.
The sun temple complex featured a platform rather like a truncated pyramid surmounted by an enormous obelisk, the symbol of Rē. A hieroglyph in the pic above gives an impression of the now-ruined obelisk. The monument is surrounded by a courtyard with various cult buildings and a well-preserved altar. The altar does not get much attention but is cleverly formed by four limestone blocks with upper surfaces carved in the shape of the hieroglyph for “altar.” The Egyptians were great at word/picture play!
From the top of the ruins there is a great view of the altar, the Abu Sir pyramids to the southeast, the Giza pyramids in the distance to the northwest, and the very first Egyptian pyramid—built for Djoser in the Third Dynasty—which peeks over the horizon from Saqqara to the south.
It was well over 100° F at the site when these pics were
taken and I recall running out of water quickly. Still, it looks pretty good
from where I sit now.
Here in South Mississippi it appears that Winter has largely ceded the environment to an early Spring, but with emphasis on precipitation. There does seem to be a LOT of water available up in the atmosphere. Those observations are my excuse to post this POTD of a receding glacier. Sadly, that is the current state of all glaciers. I was reminded of this by looking at my location for this pic on Google Earth, which indicates my position well within the glacier ice. Why? Google Earth’s current imagery of the area (as of this writing) is four years previous (2014-08-02) to the photo (2018-07-11), when the glacier was significantly more extended. You can see this too by zooming way in on the “South Sawyer Glacier” item in the map of POTD sites (note that the icon is where the camera was when the picture was made).
This is the South Sawyer Glacier, at one of branches at the end of Tracy Arm Fjord, some 30 miles south of Juneau, Alaska. The blue color of glacier ice is pretty cool . . . but I am not sure this pic does the scene justice.
So, I resolved to attempt to get a panoramic picture up on this blog, but discovered it is not so easy (without a more expensive account plan). Here is the pic I want in panoramic form (it looks decent on a wide computer screen, but not so much on a cell phone):
Turns out WordPress has a virtual reality image option, but this looks weird unless you have a VR headset on:
Facebook has a pretty decent panorama system, but you must upload from your phone which is pretty difficult if you make any serious edits or cropping. I hoped to beat the WordPress limitation by embedding the Facebook pano here. But, alas, you must click on it and go to Facebook for the panoramic action:
Oh Well. So here is a bonus pic of the North Sawyer Glacier. It is a little grimier with a more variegated blue light refraction, but has a more dramatic backdrop. I’ll not even attempt a panorama:
It is getting warmer and glaciers are receding
There is too much water in the air in the southern USA
I cannot make panoramic pics work as 360-degree panoramas in my blog without a more expensive plan
I spent way too much time trying to work around the problem instead of working on stuff I really need to do
Glaciers have a blue appearance . . . and are really cool (in case you didn’t get the bad pun above)
Glaciers are disappearing at an alarming rate
You should go see them before they (and you) are gone
This post was mostly an excuse to play with the options and get a pic from Alaska on my POTD map
To round out my “shipwrecks” POTD posts—of which this may be last, because I think I have run out of shipwrecks—I give you “The Rachel.” After Hurricane Camille in 1969, a mysterious shipwreck appeared on the Alabama coast five miles east of Fort Morgan. Reclaimed by the sea and sand, it reappeared temporarily after Hurricanes Ivan in 2004, Ike in 2008, and Tropical Storm Ida in 2009. Hurricane Isaac then exposed the wreck more than ever in 2012. Apparently, tropical cyclones with “I” names have a thing for this ship.
Despite speculation that the wooden ship might be a Confederate
blockade runner from the Civil War, Fort Morgan historian Mike Bailey is now certain
that the wreck is the Rachel, lost to
. . . you guessed it, a tropical storm in 1923.
Since the practice of naming storms by sequential alphabet letters had not yet
begun, we don’t know if that hurricane would have had a moniker beginning with “I”
(but I wouldn’t bet against it).
The Rachel has an odd
backstory. A Mississippian, Captain John Riley Bless McIntosh, was never able
to achieve his goal of owning a ship prior to his death. His daughter and heir,
Rachel McIntosh McInnis, took her $100,000 inheritance to the De Angelo
Shipyard in Moss Point, MS, to commission a ship in an attempt to fulfill her
father’s dream. John De Angelo at first refused to take Rachel’s money, knowing
that it was a futile investment. But with
hard times for business at the end of World War I, his sons accepted the job
and built a 155 foot 3-masted schooner named Rachel for Mrs. McInnis. It remained docked at her expense from its
completion in 1919 until her death in 1922. After that, the De Angelo brothers claimed
the ship for unpaid dock fees and sold it at auction.
The Rachel’s buyer
hired a crew out of Mobile to operate the schooner for hauling lumber (big
business in South Mississippi at the time). The first run successfully
delivered a load to Cuba, but ran into trouble—the storm, classified as a
hurricane—on the return journey. The Rachel
was driven aground near Fort Morgan, with no loss of life. The crew emptied the
unnamed light cargo and guards were posted to protect the impossibly beached ship
until an insurance settlement could be obtained. Unknown parties burned the Rachel down to near the keel after that,
presumably to salvage metal parts.
Thereafter, the charred hulk was lost to the sand and tide, to sporadically resurface
by the same forces that doomed her.
The Rachel was an odd and pleasant diversion on the Fort Morgan beach for a few years after 2012. It rests on private beach property, but was quite accessible from the beach. I have not seen the Rachel since August of 2014. A quick check of Google Earth reveals that the eroded beach has “recovered”—itself and the Rachel. So if you want to visit her, it seems you will have to wait for an I-named tropical storm to turn back the sands of time.
As I write this, that annual scourge of winter, flu season, is in full flower. Flu requires a seasonal vaccination to provide temporary immunity, so the cycle of projecting the strain and concocting an annual vaccine will continue with mixed results for the foreseeable future. Meanwhile, in the United States there are regional outbreaks of measles. Unlike the flu, long-term immunity to measles has been possible by vaccination for decades. But in recent years, an anti-vaccination movement has taken hold and . . . yep; the outbreaks are in areas with high percentages of un-vaccinated persons.
This is an odd intro to a book-review blog, but I think relevant.
In my first “Very, Very Short Book Review”, I expressed my desire
of “recommending some books with Ancient Dan-type subject matter, but with
connections to current events.” Kyle Harper’s The Fate of Rome fits the bill on both counts and triggers the
second of this (obviously, very occasional) series.
Harper treats the oft-discussed subject of the Fall of Rome
from a different angle than most, focusing on the role of persistent disease morbidity
and mortality, unexpected climate change, and three decisive pandemics. With acute
rhetorical and story-telling skill, Harper has fashioned a page-turner as he builds
his case that decades of exceptionally good climate, resulting population
growth, and the extensive connectivity of the Roman world created prime conditions
for the three pandemics. The triggers, he argues, are unforeseen climate
interruptions from volcanic activity and a normal cooling cycle.
Some have challenged parts of Harper’s arguments and data, and perhaps with good reason. The thing that makes the book such a good read—its engaging style and vivid description—also creates an opening for the charge that Harper uses his rhetorical skill to cover weaknesses in the data. This objection is aided by the book’s awkward reference style. Yes, as is charged, there are a few claims for which it is impossible to find Harper’s sources; but with this crazy system oversights are practically invited. Footnotes are better. That criticism notwithstanding, The Fate of Rome is a marvel of research across a range of specialties in ancient history, climate science, and biology. The beauty and value of the volume, for me, is its attention to the workings and dynamics of systems and human behavior. Here, study of the past is quite relevant for the present.
What does all this have to do with the current outbreaks of measles? The three pandemic “plagues” were catastrophic, killing unprecedented percentages of the population. But everyone did not die. The pathogens lost their overwhelming effect when the population was dominated by survivors who gained immunity. Community wide immunity is what keeps pandemic-capable pathogens at bay. Happily, in our modern world, we have easy immunity to some threats through vaccination programs. Yet, movements have developed and persist that decry and resist such programs. This is not the place to argue the science—but the anti-vaccination people rely on disproved studies, pseudoscience, rumor, distrust of government (perhaps understandable), and disinformation planted by Russian trolls. I did not make this up and it is not “fake news!” (check the study published in the American Journal of Public Healthhere). Indeed, in the wake of the recent measles outbreaks, Facebook is reportedly considering ways to limit anti-vaccine disinformation.
The compulsory vaccination issue is complicated by concerns for individual choice, privacy, and especially religious freedom. I get that and don’t want to presume to have arguments for all angles. But a read of Harper, The Fate of Rome might bring a dose of reality about the way systems can surprise the complacent and potentially change the Fate of Us.
One of Harper’s observations is that the second Roman pandemic, the “Plague of Cyprian” in the mid-third century, is responsible for elevating Christianity to a prominent position in the Empire and paved the way for its dominance in the next centuries. This view is shared by other scholars of the late Empire. Ironically, elements of the faith that once benefited from the fear of rampant infectious disease now may be a factor in allowing one such disease to return (Rule 4).
Anti-vaxxers: the pathogen community thanks you very much (with a special shout-out to Russian trolls for their part in the Collusion).
Thanks for looking!
numbers appear only at the end of paragraphs and the corresponding notes (at
the end of the book) contain multiple references, sometimes keyed by a short
quote from the paragraph to guide the reader to the right source. As I spend at
least half of my time in reading a book like this in the notes, this is a
 David A. Broniatowski, et al, “Weaponized Health Communication: Twitter Botsand Russian Trolls Amplify the Vaccine Debate,” American Journal of Public Health. 108(10): 1378–1384. doi:10.2105/AJPH.2018.304567.
The southern part of mainland Greece is the large and important Peloponnese peninsula. The Peloponnese, in turn, terminates in three finger-like peninsulas pointing south into the Aegean/Mediterranean Sea. The central one is the Mani, whose tip is the southernmost point of mainland Greece. On the east side of the uppermost part of the Mani, there are two very nice straight beaches near Githio. As you come north over the hill from Selinitsa Beach, Valtaki comes into view, with an unusual feature — a semi-beached shipwreck. It is the Dimitrios (Greek Δημήτριος).
There are other and better-known shipwrecks around Greece, notably the spectacularly-situated MV Panagiotis, wrecked in 1980 on the island of Zakinthos at now-dubbed Navagio (“shipwreck”) Beach. I’ve noted its appearance in several commercials of late. Not accessible by land, the MV Panagiotis and its small cove is nevertheless mobbed by thousands of bathers a year, brought by tour boats in crowded masses.
The seldom-visited Dimitrios, on the other hand, is well-preserved and quite accessible if you know how to get there. And, best of all, You Don’t Get This On The Bus Tour (or the boat tour). I find it picturesque and eerily enchanting.
It is tempting to further my Shipwreck of State theme by noting that the Dimitrios looks as though its captain made a wrong turn and ended up aground. One could also compliment Plato’s Ship of State analogy with the biblical warning:
Look at the ships also; though they are so great and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. So the tongue is a little member and boasts of great things. How great a forest is set ablaze by a small fire!
— James 3:4-5
It turns out, however, that the Dimitrios’ story is more mundane and apparently lacks a boastfully inept pilot (Wikipedia has a good overview here). In late 1980 Dimitrios made an emergency stop at Githio, because the captain had a medical emergency. The crew was fired after financial disagreements shut down operations and the ship languished unattended. A year later it broke loose from the dock in severe weather and eventually washed up on Valtaki Beach. There Dimitrios was abandoned.
Come to think of it, the Dimitrios still offers a poignant object-lesson.
I am pretty unexcited about this evening’s “big game” between the bandwagon team of dubious integrity and the other guys that rammed their way in via an egregious no-call. Perhaps you, dear reader, need a diversion from the endless-but-not-timeless hype of the afternoon.
This week, the question came up in conversation (I don’t even remember with who), “what happened to the Georgia Dome?” [For the uninformed, Super Bowl LIII will be played in the new Mercedes-Benz Stadium which has replaced the former as Atlanta’s main sports venue.] The answer: it was “blowed up” (video here) and removed from existence to make way for the great hood ornament stadium (here is a time lapse of the transition). Apparently Atlanta has some recycling issues (as here). Rather than go on about our “throw-away society,” I offer the contrast of stadiums that have endured to tell about their culture in a way the Georgia Dome never will. Today’s Pic(s) Of The Day:
We begin with the well-preserved stadium at Aphrodisias, in Asia Minor (present-day Turkey). It is fairly typical in construction, but has semi-circles of seats at both ends, creating a closed oblong shape.
There are several nicely-preserved stadia in Turkey, including the recently-exposed huge example at Magnesia-on-the-Meander. It is difficult to capture without a panoramic view:
This example is open on one end, which is more typical. It also has some trappings found in other ancient stadiums that we would find familiar, such as reserved sections (as the regular bench seats with inscribed group names at left).
The Magnesia-on-the-Meander stadium also sports some luxury features
that, coupled with its huge size, make it something of the Mercedes-Benz
Stadium of Roman Asia. Premium seating is found down low, in a ring
pictured below, and in apparent box-seat sections at the end. No
retractable roof, though, but with a view and weather like this who
Finally, a couple of views of the best-preserved stadium in Greece; the one at the high point of the remains of ancient Delphi; home of the famous Oracle of Apollo:
As you can see, the Delphi stadium is on the side of a mountain (Mt Parnassus), and the lower (south) side has a significant retaining wall. In that wall, on the east end, is an inscription also having a modern echo. It places limitations on wine brought in or out of the stadium:
You may be wondering why I have not included famous structures like the Colosseum in Rome. That is because the Colosseum is actually an amphitheater, not a stadium. An amphitheater is like a theater in structure, but the seats go all the way around in an oval. Our modern “stadiums” are actually built more like Roman amphitheaters than Greek or Roman stadiums. Modern structures that many people call amphitheaters are really just theaters . . . confusing; but amphitheaters will have to wait for a different post.
But there is no river on Rapa Nui. Indeed, Easter Island has no perennial watercourse of any kind. Perhaps there were streams prior to deforestation but, by any estimation, water resources were and are a major issue for inhabitants of this small remote island with irregular rainfall. That and other environmental limitations make the erection of the famous statues (moai) on their even larger platforms (ahu) all the more impressive and mysterious.
An interesting new study highlighted by CNN in this linked story claims to have solved “the mystery” of why Rapa Nui (Easter Island)’s ahu and moai were built where they were. In the technical article (online version here for the academically interested), a team of scholars concludes that the island’s famous structures were built at locations where fresh water was available. In some ways this seems like an obvious solution, but the study employs GIS and statistics to solidify the case. The authors include Terry Lipo and Carl Hunt, who acknowledge the environmental stress and deforestation realities but rightly emphasize the ingenuity of the Rapanui people in their excellent 2011 book.
As an archaeologist with a desire to see everything everywhere, I naturally sought to visit as many of the 200-300 ahu as possible on a 5-day visit to Rapa Nui. Most tourists and bus tours concentrate on the well-known sites with restored ahu and re-erected moai, or the half-buried “heads” of moai at the Rano Raraku quarry. We saw those, but I dragged my long-suffering wife to many other ruins that appear to be “piles of rocks.”
At the relatively unimpressive and little-visited Ahu Hanga Tetenga on the SE coast, I noticed a fenced cattle pasture across the road as I turned down the trail to the site. Exiting our rental “jeep” (a 4×4 Suzuki Jimny) I anoticed a pronounced droning noise mixed with the sound of the surf. But attracted by the ruins, I ignored all this and headed for the pile of rocks that once was a proud ahu with two toppled and broken moai.
I gawked and photographed as Felicia admired the South Pacific. Suddenly the droning noise ceased and, within a minute, a lone motor scooter careened down the slope from the cattle yard above and beyond the road — headed straight for my wife! The rider dismounted as I walked swiftly and warily that direction. He passed Felicia without a word and bounded down the short cliff to the water, where I was able to crane and see a gas-powered water pump that had quit. He retrieved a hidden gas can, added fuel, and restarted it. Passing us without comment, he jumped on the scooter and bounced away over the rocky landscape to tend his cattle. Unbelievably, it did not occur to me to photograph the pump system or the rancher who was there less than two minutes. His water pipe is faintly visible here:
I remembered commenting to Felicia as we turned down the path, “I wonder how they get enough water for those cattle in this desolate place?” Now we knew. The rancher was pumping from a “seep,” where the fresh water aquifer of the island invisibly spills out of the submerged rocks into the ocean. Such seeps are common and long-utilized on Rapa Nui. The location of Ahu Hanga Tetenga, just above this source, vividly demonstrates the study’s conclusions.
The article, just published last week (10 January 2019) not only presents a reasonable and well-defended case, but it is also a model of “open access” publishing (meaning that it is available to anyone without subscription). The authors even provide links to shapefiles (GIS data) used in the research. I happily downloaded and incorporated them to improve my own data and map of Rapa Nui (above). Now I have a need to go back to get a pic of that pump . . .
As I write this on the evening of 3 January 2019, I cannot remember having seen the sun since mid-afternoon of 27 December (and then just after driving through a blinding thunderstorm). It is raining outside and that has been the norm for eons, it seems. So . . . I needed to look at some pics of drier and happier times. And I share these for anyone who needs to experience such vicariously.
The qualifications were simple: no clouds and no water. I came upon this, one of my favorite in-the-field selfies (does a timer pic count as a selfie?) with my erstwhile field research friend and colleague, David. We are at one of my favorite sites: Qasr Bashir in Jordan in 2013. It is a great place; devoid of rain, clouds, and other (living) people. And I also have a pic of my wife, Felicia, there in 2015:
I have many photos of places with bluer skies, but this one meets all the qualifications above every time I visit.
In Western Christian traditions 28 December commemorates the Massacre of the Innocents. In other words, it remembers the killing of the male children under 2 years of age in Bethlehem by Herod the Great in his attempt to eliminate the recently born Messiah/Christ (Matt 2:1-18). The location of the Magi’s audience with Herod is not given, and it could have been in Jerusalem, only 8 kilometers (5 miles) north of Bethlehem. But it also could have occurred at Herodium, an artificially-enhanced mountain top fortress/palace built by Herod on the edge of the Judean Desert.
Herodium fairly looms over Bethlehem some 5 kilometers (3.3 miles) away, and has become a symbol of Herod’s threat to Jesus—and to the Innocents.
Not long after the slaughter of the Innocents, the text implies, Herod died and Jesus came from safety in Egypt to Nazareth (Matt 2:19-23). He was buried in a tomb he prepared for himself at Herodium, majestically situated on the slope of the artificially-raised mountain. It was only recently discovered after decades of searching at the site because later Jewish Rebels, who viewed Herod as a collaborator with the hated Romans, destroyed it during the First Jewish Revolt against Rome (AD 66-70).
Late on this Christmas day, I offer a Pic of the Day taken nearly 13 years ago. It is in the Church of the Nativity in Bethlehem, a 5th century basilica (over a 4th century basilica) built over the grotto identified by ancient Christians and revered today, as the birthplace of Jesus.
The basilica is located in a place of extreme political tension and itself is often overcrowded, loud, dirty, and foggy with the smoke from religious ritual. The pic shows my daughters in the main nave of the church. It remains for me a reminder to keep the right things in focus.
Continuing and concluding my series on the Winter Solstice, we now turn to the question of its relation to the date for Christmas.
The moment of the Winter Solstice generally occurs on 20-21 December in our current Gregorian Calendar. With Christmas set at 25 December, the relation between the two would appear merely coincidental. But there is a bit of history and controversy about the matter, obliquely referenced by today’s “Doonesbury” comic. This brief look cannot explore the full and complicated story; so, for the nerds I have supplied endnotes with clues to further information.
The date of Jesus’ birth is not given by the Bible and
cannot be known with any certainty. Many commentators have noted that late
December is quite unlikely, given details in the gospels’ nativity accounts—but
I will not go into that here. The earliest Christian writers give various speculative
dates for the event, but none on 25 December.
The second-century church father Origen even decried birthday celebrations in
general as a pagan practice (Origen, Homilies
on Leviticus 8)!
It was in the AD 330s that 25 December was first promoted as
a feast day to celebrate Christ’s birth, but only in Rome. By the 380s the date
as accepted in Asia Minor, and by the 540s in Egypt. Other churches, especially
in the East, continued to observe 6 January, Epiphany, as the Nativity (even to
But why focus on 25 December and why did that date generally
prevail? Conventional scholarly treatments argue that the choice was dictated
by pagan practice, initiated by the Emperor Aurelian in AD 274. In that year,
the argument goes, Aurelian decreed 25 December as the birthday and festival of
Sol Invictus, “the unconquerable Sun,”
and dedicated a new temple to the god with monotheistic overtones. What does
all this have to do with the Winter Solstice? In the Julian calendar in use at
the time, the solstice fell on 25 December. Christians then, it is argued, either:
1) began to celebrate the birth of Christ on 25 December under the cover of the
pagan solstice holiday to avoid persecution; or 2) later declared Sol’s birthday
to be that of Christ in order to usurp it and suppress pagan practice. The
argument makes sense but is not as solid as usually assumed.
No text, for example, explicitly says Aurelian named 25 December as the nativity of Sol. Evidence that the date was in honor of Sol Invictus is extracted from the Chronography of 354, an illustrated calendar codex prepared for a wealthy Christian in that year. The original is now lost, but several manuscript copies have survived. In the calendar section, the day equivalent to 25 December indicates the birthday of Invictus (but without “Sol”) and that games (30 chariot races) were ordered/decreed. Elsewhere in the document, under a Chronicle of Rome, the entry for Aurelian includes (without dates), “He dedicated the Temple of Sol,” and “instituted the games of Sol.”
The assumption that Aurelian established a major cult
festival for Sol Invictus on 25 December is based on combining the difference
references with the Christian date in mind. While the connection is possible,
perhaps probable, it is far from proven.
Indeed, scholarly arguments construct a “Christian versus pagan” atmosphere
that may not have existed at all. The posited cultural struggle continues to
play out today, as seen in several websites dedicated to “proving” that Jesus
was really born on 25 December—one way to defeat the pagans.
I see a continuation of the manufactured conflict in contemporary debate about correct salutations of this time of year—thus the relevance of the “Doonesbury” cartoon cited above. The divisiveness present in American politics these days encourages me (rightly) to avoid dogmatic political statements. But for holiday greetings, I am at a loss. I tend to use “Merry Christmas” and “Seasons Greetings” interchangeably without thought, as I did in the 1960s and 70s. But even that has become (in my opinion) unnecessarily burdened. I resent that if I say “Happy Holidays” or “Seasons Greetings” I am liable to the charge of paganism, or if I say “Merry Christmas,” I am accused of some attempt to impose my beliefs on others. <Sigh>.
Debates like this generally go nowhere when ideology directs
argument, especially in religious matters. For the Winter Solstice and Christmas
question, I suggest a practical, “real-life” examination. In popular religion—as
distinct from “official” tenets and practice—much borrowing of ideas and
imagery occur. Such borrowing does not imply doctrinal syncretism or usurpage
as much as cultural trends or symbols of comfort. The depiction of angels in
Christian art as winged children, for example, does not mean that the artists
or admirers of the work were secret pagans with a thing for Eros!
Sol Invictus, the Greek Helios, is depicted in a fiery chariot with rays emanating from his head. Oddly, his image appears at the center of zodiac scenes on mosaic floors of several Jewish synagogues in Israel. Did the aniconic Jews suddenly become pagan idolaters? Certainly not. So, what’s with those mosaics in so many different synagogues? Maybe . . . they just liked it that way. Popular culture trends are often counter-intuitive and hard to explain. One view holds that the Helios/Sol image simply represents the sun as a symbol of order and not a deity;  much like smiling sun faces on grandfather clocks.
Perhaps the most interesting
Helios/Sol image is found in a tomb in the necropolis under St. Peter’s
Basilica in the Vatican. Mausoleum M contains an image, clearly of Helios/Sol,
interpreted as representing Christ. Other details of the tomb are interpreted as
Christian by Vatican scholars, obviously motivated to find Christianity in the
necropolis containing the apparent tomb of St. Peter. They understand, however,
that a Christian tomb depicting Christ in the manner of Sol Invictus does not threaten
their theology nor invalidate the tomb owner’s faith.
So, could early Christians have chosen to celebrate the birth of Christ—an actual date unknown to them—at the season when the gloom of winter begins to reverse and the sun’s warmth begins to make a comeback? I think they could; whether or not a Roman Emperor decided to mark the birth of Sol in the same season. I also hope they could use the situation to explain their own views in an inviting way, taking advantage of the halcyon days a holiday can bring.
And, I have decided that I can
hear (or say!) “Seasons Greetings” and know why the season itself is special. And if I hear or say “Merry Christmas,” I
will also think of why Jesus’ birth is celebrated in this season.
Thanks for looking!
*If you get this reference, you are either pretty old or pretty cool (or both).
 I have read “Doonesbury” daily since my matriculation at Georgia Tech in September 1974, where the then-weekly student newspaper, Technique, published the week’s strips. I should add, in the spirit of this post, that I do not read “Doonesbury” out of a dedication to its evident political bias, but for its exploration of various elements of our popular culture. My other daily reads are: “Dilbert,” “Pearls Before Swine,” and “Calvin and Hobbs” (now in perpetual rerun).
by the 2nd century AD Clement of Alexandria, Miscellanies 1.21. For a fuller discussion, see Steven Hijmans, “Sol
Invictus, the Winter Solstice, and the Origins of Christmas,” Mouseion (Series III) 3 (2003): 377, n.
2-3; this is an excellent article (full
version here) for a deeper view of things discussed here.
Hijmans, “Sol Invictus, the Winter Solstice, and the Origins of Christmas,” 378ff
(and be sure to read the footnotes).
So today (still, barely, as I write this), 21 December 2018, is the Winter Solstice, making it first day of winter; and tomorrow is a full moon. Though we refer to them in terms of full days, both the solstice and full moons are momentary events: when the sun is at its southernmost point in the sky and when the moon is 180° from (opposite of) the sun, respectively. Those moments occur this year within a 24-hour period. Thus they effectively coincide, as we cannot discern the difference visually. For example, the moon appears “full” tonight, but will not technically be so until tomorrow (December 22) at 11:49 CST (17:49 UTC). And, the sun’s rays penetrate to the burial chambers of the tombs described in my previous post (here) not only on the solstices, but on the few surrounding days as well.
While researching how accurately the ancients could discern these phenomena, I stumbled upon an interesting (to me, anyway) bit of cultural information. It turns out that “halcyon days,” a term now used for a period of calm or peace (frequently nostalgically), originally referred to the few days surrounding the Winter Solstice. For this, we turn to Classical mythology.
A relatively little-known myth referenced by several ancient writers holds that Alcyone, daughter of Aeolus (guardian of the winds), married Ceyx, son of the morning star (Lucifer!), and together they ruled the city of Trachis in Thessaly. Some sources report that they loving referred to each other as Hera and Zeus, which offended the real gods. Ceyx embarked on a journey to consult the oracle at Claros, across the Aegean, and the offended gods allowed a thunderstorm to capsize the ship, drowning Ceyx.
In her sorrow, Alcyone hurled herself off a breakwater to certain death, but was transformed by some merciful unnamed deity into a Kingfisher; halcyon in Latin, from the Greek αλκυών. With dead Ceyx also thus transformed, the pair nested and Alcyone laid eggs which were sheltered from winter winds by Aeolus for seven days (Ovid, Metamorphoses 11. 410-748) preceding and after the Winter Solstice (Plutarch, Moralia. Whether Land or Sea Animals Are Cleverer 35). These calm days were called “halcyon days” by ancient sailors (Hyginus, Fabula 65), who greatly revered Alcyone on account of their safe passage at that time.
My own experience of getting out an about in the days around the Winter Solstice have not evoked the phrase “halcyon days” —especially today, as I navigated among hordes of crazed shoppers to and through various local businesses. It seems we have created the very opposite of halcyon days in this season. And as Winter Solstice 2018 heralds the heaviest travel day for Christmas 2018, air, land, and sea-farers in the eastern U.S. are facing treacherous weather. May we fare better than Ceyx and find mercy from a known God.
My comparison of Christmas Chaos to the Halcyon Days of yore brings up the question of the relation of yuletide to the Winter Solstice. Is there a connection? Could be . . .
Today (21 December 2018) the Winter Solstice will occur at 16:23 (4:23pm) CST (22:23 UTC). It is the moment at which the Sun is directly above the Tropic of Capricorn, its most southerly point in Earth’s sky for the year. The Winter Solstice marks the official beginning of winter and is the origin of much tradition and practice in human culture—perhaps to include when we celebrate Christmas (we’ll get to that in a subsequent post). There are plenty of sites that explain the solstices; earthsky.org has perhaps the coolest visual representation here. As usual, Ancient Dan focuses on the ancient and weird connections; and a three-part series is anticipated.
Our modern lives are too indoor, too climate-controlled, and too well-lit for a constant awareness of celestial phenomena. The ancients, however, were keenly aware of such things. Hence our calendar months; though adjusted for the solar year, they have origin in the ever-visible cycles of the moon. The struggle to reconcile lunar cycles with the solar year dominate the history of the calendar and its religious ties. Which heavenly body should dictate human ritual? The moon has a rhythmic influence but the sun rules the sky as the “greater light” (Gen 1: 16).* More importantly, for our purposes, the sun clearly determines the seasons.
The influence of the sun on daylight time and seasons is more pronounced at higher latitudes (meaning more northerly for the Near East and Classical worlds). So, it is not surprising that alignments to solar phenomena are more obvious in megalithic monuments in northern Europe. Stonehenge is the most famous example, but there are others.
The most interesting are tombs, such as Newgrange in Ireland (see a good overview site here). Newgrange is a Neolithic “passage tomb,” in which a narrow passageway of megalithic stones leads to a built chamber under a tumulus mound of stones or earth. At Newgrange, the sun penetrates into the tomb chamber at sunrise on a few mornings immediately around the Winter Solstice. This phenomenon is facilitated by a “roof box” opening above the entrance that permits light to stream directly down the 60 ft. passageway.
Sadly, photos are impossible in the chamber at Newgrange (crowds and rules). Happily, there is another site that is more remote and less controlled with similar features.
A number of passage tombs on isolated hills can be seen at Carrowkeel, in County Sligo. These are considerably smaller than Newgrange, but with better ambiance than the crowded tourist site. One of them, Cairn G, has a roof-box, as seen in the previous pic. The passage is short (in length and height!) and can be entered by those able to negotiate the large entrance stone. The size makes it difficult to photograph, but I offer the following views:
From an engineering point of view, it is tempting to ascribe a stress-relieving function to the roof-box (i.e., to take pressure off the entrance lintel). But, roof-boxes are not a consistent design feature of passage tombs. For example, the adjacent Cairns at Carrowkeel (Cairn H, pic below, and K) have no roof-boxes, despite an apparently greater mass of tumulus stones above the entrance.
As at Newgrange, the alignment of the rare roof-box at Carrowkeel Cairn G seems significant. The sun shines directly through it to the back of the tomb chamber at sunsets on days surrounding the Summer Solstice. As there are no written sources in the Neolithic period (these things date to about 3200 BC), scholars must extrapolate the intended significance. It usually goes something like this: the sun was seen as in decline or even dying during its annual reduced time overhead and recession to the south; the Winter Solstice marked the end of the sun’s decline and beginning of its growth; the Summer Solstice, then, marked the beginning of the sun’s decline; and this cycle was celebrated in solar worship and as a form of hope for the deceased.
While I don’t want to recommend Pagan religion, it is interesting to speculate that they may have found some comfort and hope in a generally depressing part of the year. Maybe that aspect is part of why we celebrate Christmas when we do (but, again, more about that later). Certainly Christmas is a promise of redemption in a tough season.
Meanwhile, back to Newgrange. The interpretation usually assumed (as above) holds that the Newgrange tomb is oriented to mark the end of a downturn (death of those buried within?) and the hope of increasing light, warmth, and life with the sun’s reversal. Perhaps ironically, our visit there was 10 days after life as I knew it suffered a sudden and unexpected “death.” But it was at Newgrange that my wife and I met new friends that continue to bring joy to our life as we now know it.
Brett Harris, new co-pastor at UBC, is leading a study of “Overlooked and Avoided Scriptures,” with frank discussion on seeking the good news in neglected or troubling passages. Tonight was the whole (1 chapter) book of Obadiah, frequently described as a song of hatred against Edom. Edom was a brother nation to Israel/Judah (descended from Esau, older twin of Jacob/Israel) with which Judah had an ugly sibling rivalry. During the study I looked with interest at the translation of Obadiah 3 which makes reference to Edom living in the “clefts of the rock” (from which the LORD will bring them down in v. 4). “Rock” renders the Hebrew Sela‘, which also designates a place by that name. I also grabbed a copy of The Good News Bible, a translation known for its line-drawing illustrations, curious to see how it handled Obadiah. It included this illustration:
The Good News Bible got it right. The site of Sela is still called today (in Arabic) es-Sela. The place was rightly called “The Rock” by its inhabitants:
The site is unexcavated but surface finds indicate its most intense occupation was during the Iron II period, the time of the Israelite kingdoms and Obadiah. Sela also appears in 2 Kings 14:7 and 2 Chronicles 25:12 (often translated “a rock”), where ten thousand Edomites were thrown from the top by the Judean king Amaziah.
Did Obadiah’s prediction of doom for Edom and Sela literally occur? Ironically, it may have been by the hand of the same enemy that vanquished Judah and occasioned the prophet’s railing against the “brother” nation for not rendering aid. The enigmatic last king of Babylon, Nabonidus (555–539 BC), is known to have campaigned near Edom. An unreadable monumental inscription in Babylonian style, surely commemorating a conquest, can be seen on the lower slopes of the Sela massif.
It was 9 July 2004, during a family vacation to Hawai‘i. Earlier in the day we had climbed Diamond Head, the extinct volcano overlooking Waikiki Beach, and explored some World War II bunkers. Then we decided to go as far as possible around the North Shore of Oahu. No one else was around as we reached the end of the paved road at Mokule’ia Beach. Not far beyond, we topped a small rise and were shocked to see debris from an apparent plane crash—and no small plane; it was a major wide-body commercial jet! A large jet engine (most of it) was just out toward the beach from us, a few airliner seats were sitting about, and a pile of broken bits were collected as if for sorting.
Confused by the expected sight, it took me a few moments to realize something was not right. Not that I am an expert on crashes, but the debris field was too compact and too recognizable. There was no sign of fire. The wreckage was apparently that of a Lockheed L-1011. That didn’t make much sense because major air carriers had phased the L-1011 out by 2001, and it was only used by third-world airlines by 2004. A partial airline name and logo were visible on the aft fuselage (the forward part of the airframe was nowhere in sight).
A crane was attached to the to the aft fuselage as though cleaning up the site. But I had heard nothing of a crash. Had we really been so absorbed in our Hawaii vacation not to have seen such news? Also, there were no NTSB people with clipboards around. In fact, no one seemed to be there . . . until we noticed a lone guy nearly asleep in a fold-up chair in the shade.
The man was a guard. Having disturbed him, our access to the debris was limited (darn it). But he also confirmed my growing suspicion: this was a film set. He said it was for a “movie” called Lost. I managed to get a few pictures seen here (they are not great—I had finally retired my old 35mm film camera and digital photography was still iffy).
That fall, ABC debuted its hit TV series Lost. The whole family became fervent fans and reveled in our recognition of the early episode scenes. In the end (if you watched the whole series, you know what I mean), we had mixed feelings about Lost, but it was a great ride we might have missed if not for the derelict plane . . . that wasn’t really.
I have been toying for some time of initiating an occasional series of “Very, Very Short Book Reviews,” with the idea of recommending some books with Ancient Dan-type subject matter, but with connections to current events. Headlines the past two days have pushed me to launch.
One of most respected thinkers of his time and easily categorized among the “best people,” he became a chief advisor to the most powerful man in the world. But the inner circle of that man—who rose to his position of rule against all expectation— was a world of unpredictable chaos and eventually Fear.1 Immersed in the ruler’s world of egotism, amoral acts (even regarding his own family), questionable leadership decisions, and demands for unquestioned loyalty, the advisor found himself anchored there by his stoic sense of duty to help guide the errant ship of state as near to a safe channel as possible. He once wrote an anonymous piece satirizing the foibles of undue power and glory.2 In later writings he seems to present his struggle of loyalty, duty, and compromise in the guise of philosophical observations to a friend who served in the same corrupt administration.
However modern and contemporary the above scenario may seem, the philosopher/thinker was Seneca the Younger, tutor and advisor to the Emperor Nero in the mid-first century AD. Whatever one may think of current politicos and their lieutenants, or whatever the judgement of history on Seneca and his relationship with Nero, his situation remains thought-provoking and surprisingly relevant.
Bob Woodward’s new book about the Trump White House
Seneca’s story is brilliantly told and analyzed by James Romm, Professor of Classics at Bard College (which school also, not insignificantly, gave us Steely Dan and Chevy Chase). My choice to read Romm’s book began with an interest in Seneca as a potential player in Nero’s relations with the earliest Christian church in Rome (he is the first Emperor known to have persecuted them, and traditionally the executor of Peter and Paul). I soon found Seneca’s collusion and conflict in the halls of power far more interesting and timely than I had imagined.
Read it and learn that ancient history is significant today and everyday.
Some of the best “derelict aircraft” discoveries are serendipitous. This post’s subject is such a case. It was during a research trip in Turkey in late May of 2011. My former student and then colleague Mark Nicovich and I had been dogged by a nasty Anatolian spring thunderstorm all day. The storm caught us on the unprotected plateau of “Midas City” and, apparently making up for an earlier near miss, hit us with an unmerciful downpour and then pelted us with hail for about 20 minutes. The glories of the site (a future post, no doubt) made the assault quite worth it, even though the Canon SLR I borrowed from my daughter Rachel, was killed by the soaking.
We returned to our rental Skoda and headed along a parallel path with the storm, intent on beating it to Gordion, the ancient Phrygian capital, some distance away. After a brief stop at Amorium, we were driving rather speedily northward when I spied two planes off to the right, near a major interchange: an old biplane of some kind and an unmistakable F-4E Phantom jet. Despite the race with the storm, the unidentified biplane dictated a stop. We took the ramp of the interchange, pulled over on the side of the highway, got out, and crossed the access road by foot to what now was obviously a monument display. Thankfully, I had my small backup Sony camera in my pocket.
The plane of interest (nothing against the F-4E, but they are common) proved to be a Breguet 14, a World War I French bomber/scout plane mounted on concrete pedestals! A century-old largely wood and fabric airframe would never be appropriate to mount on an all-weather permanent display, so I was not surprised (but a little sad) to find that the Breguet 14 was a replica (but a well-done one, and thus deemed fit for this series).
The Breguet 14 was a French designed and built World War I workhorse, operating as a two-seat scout plane and bomber. Its incorporation of comparatively large amounts of metal in the airframe was innovative and made it one of the most durable planes of the war. Consequently, it continued in production after the war and was used in a number of airforces into the 1930s. That included Turkey. Which brings us to this particular memorialized plane.
Translation of the signage reveals that during the Turkish War of Independence the people of the Sivrihisar district of Eskişehir Province (where the monument is located) raised money and bought the plane for the nascent Turkish Air Force as a contribution to the war effort. In gratitude for the patriotic act, the Breguet was named Sivrihisar Uçağı, meaning “Sivrihisar aircraft.”
A little extra research revealed that the donation was raised by Sivrihisar residents after their occupation and then liberation in the Battle of Sakarya, one of the pivotal campaigns of the Turkish War of Independence. During that battle, a Greek Air Force Breguet was captured by forced landing, put into service by Turkey, and named Sakarya Uçağı (see here for that info in Turkish). I surmise that the utility of that plane was the inspiration for the purchase of the Sivrihisar Uçağı, and it provided the precedent for naming the latter. So the storm of conflict brought out Turkish resolve.
Speaking of Turkish resolve . . . immediately after our visit to the monument and pulling back on the highway, we were flagged down by a waiting Turkish policeman. Unlike many before him on our journey, he spoke excellent English and explained that we were speeding. As we had not even gotten up to speed when he pulled me over, I protested briefly. He calmly explained that he had detected our speed from the other side of the other highway before we had exited. He thought we had tried to avoid apprehension by doing so and was waiting for us, but I explained that we saw the biplane and turned to investigate. He understood and we had a nice talk about the history of the airplane. Then he issued my summons and gave friendly instructions on how to pay. We parted as friends, Mark and I admiring his Turkish sense of duty and patriotism, and the officer appreciative of our interest in his history.
In the end, we beat the storm (barely) to Gordion, where we had a nice visit and another reminder of the good things that can emerge from storms:
My piece on a derelict Soviet MiG 17 jet fighter aircraft in Texas was something of a departure from the usual Ancient Dan fare, to be sure. To continue that theme as a series of occasional posts will permit me to do several things: 1) indulge my interest in old historical aircraft; 2) share a bit of my own background; 3) conduct a little research on claims or appearances; and 4) show pictures of old ruined stuff. This entry attempts to do all four (not necessarily in that order).
I inherited a love of airplanes from my Dad, who—as confirmed by his own mother—apparently announced at the age of five that he wanted to be an aeronautical engineer. He did that, graduating in Aeronautical Engineering from The Georgia Institute of Technology in 1955.
While in college Dad became aware of a WWII Japanese Zero sitting in the small back lot of the privately-owned Atlanta Museum on the edge of downtown, within walking distance from Georgia Tech. He would occasionally trot over there to see the derelict plane, a rare example of a famous type that made its appearance to U.S. forces at Pearl Harbor and outperformed all American aircraft at the beginning of the war (only a decade before Dad’s matriculation at The Institute).
When I was quite young, Dad showed me the Zero during one of many trips to Atlanta to attend Tech football games. After I enrolled at The Institute in 1974 (as an Aerospace Engineering major) I would also go and visit the Zero from time to time. I will admit now that I never paid for admission to the museum itself, because one could simply drive to the street behind the building and access the ungated lot after hours! It was “Ground Zero” for my appreciation of derelict historical aircraft.
I showed the Zero to numerous friends, who may have appreciated the historical significance of the famed fighter aircraft but usually did not share my fascination with the sad remains. Most of the pictures here are from a visit in March 1978, with several Huntsville buddies in tow, made with a Kodak Instamatic 126-film camera I kept in my 1967 VW Beetle.
Now for the nerdy and research stuff. Many sites provide good histories of warplanes, including the Japanese Zero, so I will not rehearse that here. But the now-defunct Atlanta Museum advertised its Zero, the one I frequently visited, as the first one captured by U.S. forces in WWII (a claim documented here). The story of the first recovery of an intact Zero (by U.S. Navy in the Aleutian Islands campaign of 1942; (see Wikipedia’s excellent review) is fascinating and the specific plane was significant for American intelligence and strategy for countering the superior-performing Japanese fighter.
The specific Zero captured on Akutan Island in the Aleutians was an A6M2 model 21, the early type used in the attack on Pearl Harbor. But, already in the 1970s, I could see (as an obviously nerdy type) that the Zero I knew so well was a later A6M5 model 52. The giveaway was the later larger engine with carburetor intake at the top and exhaust manifolds distributed along the side of the (missing) cowling instead of a pair underneath the nose. The Atlanta Museum Zero could not be the same plane as the Akutan Zero! [I think I warned that this was the nerdy research part—but it does combine my loves of warplanes and historical research.] The relevant bits can be seen in my first Zero photo above and in this one:
Some digging has revealed that despite the Atlanta Museum’s claim, their Zero was captured later in the war, apparently with several others on Saipan, and shipped to the U.S. for evaluation—according to the Warbirds Directory. That source, however, still identifies the former Atlanta Museum plane as an A6M2 model 21 (listing here in pdf form, [see third entry]), which it clearly is not. In any case, the Atlanta Museum closed in 1993 and the Zero was eventually procured by the Flying Heritage & Combat Armor Museum in Everett, Washington, where it is displayed in unrestored condition.
An excellent album of pictures of the Zero in its new home (source of the one above) can be seen here on Facebook, including a good history properly identifying it as an A6M5 type 52.
I have not yet visited the Zero in the Flying Heritage & Combat Armor Museum. Dad would have loved to see it.
With the conflict between Turkey and POTUS in the news this week, I felt prompted to feature an unusual and unappreciated site in the former, long on my list of potential “You Don’t Get This on the Bus Tour” and/or “Pic of the Day” posts.
Adada (lat/long = 37.572972, 30.984000): the city has an unusual but melodic name, probably Pisidian in origin (modern uses of the term, however applicable to my thoughts below, may not be fit for a family-oriented post). The name first appears in the now lost writings of the geographer Artimidorus of Ephesus (2nd century BC), quoted by the later geographer Strabo (Strabo 12. 570).
The site of Adada in the mountainous region Pisidia of Asia Minor (modern Turkey) is an underappreciated delight where encountering other human beings is a rarity. There is a nicely paved agora/Roman forum and adjacent Acropolis reached by well-preserved steps.
Looking NNE from the acropolis, the remains of several buildings preserved to roof height can be discerned between the scattered oak trees a few hundred meters away.
The closest building is the Bouleuterion (city council house), but I am more fascinated with the three between it and the small theater. They are ruins of temples dedicated to the Roman Emperor Trajan, the Roman Emperors (presumably collectively), and the Emperors in conjunction with Zeus-Serapis.
Of the former, there is not much left aside from a single wall. The Temple of Zeus Megistros Serapis and the Emperors is better preserved, but with the roof and entrance scattered about on the surrounding ground.
The Temple of the Emperors is the most photogenic, with entrance door frame standing, two walls fully intact, and the part of the rear cornice in place.
Aside from the aesthetic quality of Adada’s remains (I love good ruins in deserted locations!), the site evokes thoughts on the nature of Roman Emperor worship. Why did the ancients occasionally deify their rulers and, in the case of Rome, build temples to them? Was it genuine conviction that the rulers were gods, or was it mere political expediency? Or (as I rather suspect) was it a fair dose of the latter, carried forward by the human nature to adore heroes, align ourselves to alpha-leaders, and idolize celebrities (of all kinds) who make perceived contributions to our lives while ignoring their foibles (especially after their death)?
Emperor Worship was a tool of the Imperial Roman government since (before?) its inception. Asia Minor (modern Turkey) led the way in institutionalizing this practice—no doubt initially for political ends. Perhaps to encourage local acceptance of the practice, or maybe as a natural religious evolution—both possibilities are disturbing—in many places Emperors were identified with popular local cults; particularly as Zeus who was equated with pre-Roman (and even pre-Hellenistic) local deities.
Adada’s temples provide us with a spectrum of this phenomena. It may not be too far-fetched to suggest that the same dynamics of politics, religion, and human nature can be seen in our own times. It might be worth noting that refusing to give the Emperor the honors due him, in the eyes of Rome or its local agents, was tantamount to rebellion (as for the Jews of Jerusalem in AD 66) or disloyalty (as for early Christians that refused to worship him). Perhaps the lesson is this: there is a potential cost for attempting to rise above humanity’s baser instincts.
A MiG 17! I had seen it in the 1980s and was immediately interested. But I never had time to stop and my usual route changed. But things changed again (as they often do), it was still there I noticed, and finally I recently stopped to take a gander.
The MiG (Mikoyan-Gurevich) 17 was a development of (and visually difficult to distinguish from) the MiG 15, which was the first Soviet-built operational swept-wing fighter jet. The MiG 15’s combat debut in the Korean War stunned the United States Air Force, brought American daytime bombing raids to a halt, and signalled increased Russian interference in the Korean War (see that very interesting story here). Seventy years on, we are still having angst over North Korean acquisition of advanced military technology and getting evidence of Russian nefarious interference . . .
Back to the specific plane that occasioned this piece. It has greeted observant drivers since at least the mid-1980s alongside US 80 east of Dallas, among a stretch of antique dealers in Forney, Texas. The Mig is parked in front of De Ridder Antiques, which I found in June of 2018 with signs proclaiming “GOING OUT OF BUSINESS.”
The plane sports the red star insignia of the U.S.S.R., visible from the highway. But on closer inspection, I saw that the red stars were painted over square patches of silver paint, covering other symbols. I surmised that the MiG 17 had once belonged to the Polish air force, which used a square insignia. My suspicion was heightened by a Polish word on one of the service covers under the fuselage and then confirmed by the proprietress of the adjacent store, who I take to have been Willie de Ridder. Sadly, my inquiry as to whether the MiG 17 was for sale was met with word that it was already sold. Whether the MiG stays alongside US 80 remains to be seen. I do hope it remains to be seen, as a reminder of past conflict and a warning against going there again. While something of a departure from my usual musings, I may do more with “derelict warplanes I have known” if there is sufficient interest. Thanks for looking!
In a nutshell, a culture in complete isolation on a marginal island in the south Pacific managed to create unexpectedly large statues (moai) on equally impressive platforms (ahu) with stone age technology and limited resources. The organization and innovation required (unless one goes with ancient aliens) implies an advanced and flourishing society. But, when Europeans arrived, the great construction projects had ceased and the Rapanui people were living in poverty on a nearly barren island. Within another 140 years, every moai had crashed to the ground and the once impressive ahu lay in total ruin, the sites of makeshift tombs.
Repeating the question of my previous post: What happened; and why should we care? In other words, what caused the cultural collapse on Rapa Nui, and is it a warning to greater modern society? Is Easter Island a post-apocalyptic preview?
The first question (what happened?) is the most difficult to answer, but the history of interpretation provides some instruction in itself. Archaeologists and historians inevitably tend to view data through the lens of their own times and experience, and this can be seen in theories about Easter Island. My admittedly over-simplified review of academic reconstructions follows.
Thor Heyerdahl, famous for his Kon-Tiki adventure and book, organized and led an expedition to Easter Island in 1955. He theorized that the “Long Ears” were the original settlers of the island from South America and responsible for the monumental building, but were nearly eradicated by a rebellion of later settlers of Polynesian origin, the “Short Ears.”1 There is an implied ethnic/racial bias in Heyerdahl’s view, especially since he preferred to think of the South American settlers as ultimately hailing from Europe. It was a theory of the times; now definitively disproven by genetic and other data which show Easter Island was settled only by Polynesians. Nevertheless, how can ethnic bias and violence—seemingly on the rise in our times—not be a warning to us all?
New data emerged in the 1980s-90s demonstrating that the treeless Easter Island found by 18th century Europeans was once heavily forested with tall palm trees, akin to Wine Palms found in Chile. Further, the palms’ decline and extinction occurred during the time span of human occupation and seems to have preceded the end of moai erection. Significant data supports ecological disaster, with deforestation as a major component, as the cause for societal collapse and starvation.2
One view is that deforestation was caused by cutting trees for moai transport and erection and that depletion of the trees brought that activity to an end.3More likely, the forests were cut to create farmland for an increasing population and to provide cooking fuel. In any case, deforestation occasioned many other problems, such as soil erosion, loss of groundwater retention and thus habitat for taro and other crops, depletion of building material and fuel, and a lack of wood to make boats for deep-water fishing. The loss of deep-water protein and other food sources would precipitate a spiraling shortage and result in social chaos.4
Things apparently got very bad.
There are even claims of cannibalism in the ethnological record, although unconfirmed by archaeology (see caption of pic below). As a further consequence, destruction of Rapa Nui’s environment by deforestation also trapped the inhabitants on the island, as boats sufficient for escape could no longer be built! Easter Island, with a population unable to leave their isolated home and resources depleted by their own overuse, seems a microcosm for the Earth itself and a warning for its inhabitants wantonly exploiting its bounty.
Not everyone is comfortable with the notion that Easter Islanders caused an ecological disaster of their home; and, perhaps more to the point, many resist the idea that we all may be doing the same. Consequently, there has been some push back and presentation of mitigating evidence. As we have seen in this series, the moai were demonstrably transported without extensive timber requirements, so deforestation cannot be blamed on monumental moai mania. Archaeological evidence also suggests that Polynesian Rats feasted on the small nuts of the Easter Island Palm and prevented regrowth of trees, so man was not the only agent of deforestation. And, it is rightly pointed out, the Rapanui were marvelously innovative in the face of environmental change, evidenced by their resourceful use of lithic mulch to salvage marginal crop areas and development of sheltered crop enclosures to conserve moisture.5
Still, evidence is irrefutable that islanders cut down the old growth (and slow regrowth) forests. If Polynesian Rats prevented regrowth, it is only because they were brought there by the Polynesian settlers themselves! In effect, the rats turned a theoretically renewable resource into a non-renewable one. They also helped the settlers in irradiating the once-extensive bird population of Easter Island. It is a clear case in the microcosm of catastrophic introduction of an invasive species—like so many examples in the larger world. There is no cultural condemnation here. The Rapanui did not intentionally overpopulate, overfish, introduce invasive species, and deforest with bad intention. But they did do those things and the unforeseen consequences ruined their world.
Surely we are smarter than Easter Islanders that lived a stone-age existence, and surely we can overcome the problems we create with our superior technology. Really? Recall that the famous “mysteries” of Easter Island involved how they manged to build the fantastic monuments—such that we still do not know definitively, and many are willing to chalk it up to aliens! No; these were amazing and innovative people who attempted and accomplished great things . . . and who still ruined their environment beyond repair. We all should take heed.
Perhaps you, the reader, are not convinced that ecological disaster even occurred on Easter Island or, more likely, that it is relevant to the rest of us. Fair enough. There is something here for everyone. Above I recounted theories that attribute collapse of the microcosm to racial or ethnic conflict and social class rebellion. To these must be added others not discussed for lack of space: tribal warfare, failure of the religious system, epidemic disease introduced by visitors, materialistic culture, disruptive foreign influence, and innate human nature. None of these are lacking in our wider world, but the last one frightens me the most.
Proponents of deforestation as the key to ecological collapse like to speculate on the thoughts of the Easter Islander(s) that cut down the last remaining tree. Jared Diamond wonders, “Like modern loggers, did he shout ‘Jobs, not trees!’? Or: ‘Technology will solve our problems, never fear, we’ll find a substitute for wood’? Or: ‘We don’t have proof that there aren’t palms somewhere else on Easter, we need more research . . .’.”6 While this speculative monologue has rhetorical value for Diamond’s points (with which I agree), I rather think the real thoughts were more disturbing for humanity. If not “acting under orders,” I suspect the last hewer was thinking, “I’m going to get this wood before someone else does!”
Thanks for looking—and hopefully thinking!
1Implicit throughout Thor Heyerdahl, Aku-Aku(Chicago: Rand McNally, 1958).
3A violent class struggle between the poor workers and the well-fed elite is easily imagined;as in the historically-convoluted 1994 motion picture Rapa Nui.
4The view of Easter Island as a microcosm of the future of human society in the face of resource destruction is taken up by Jared Diamond in his excellent (and sobering) book, Collapse: How Societies Choose to Fail or Succeed (New York: Viking, 2005), chapter 2 and throughout the later discussion.
What happened on Easter Island and why should anyone care? It is appropriate first for me to answer a slightly different question pair: what caused me to care enough to dig into the story of the island, and why did I bother to make this series of blog posts about Rapa Nui’s story?
[This is part 7 of a series; see the others (but in reverse order) here.]
I wanted to visit Easter Island since my youth—the same was true for my wife—and we had an opportunity to do so this past Spring. I excitedly dove into reading about Rapa Nui’s monuments, history, and “mysteries.” As I came to the academic literature with minimal specific knowledge, but with archaeological and historical experience in other areas, I found the history of interpretations of Easter Island particularly fascinating. Looking at the data without an agenda, I was struck by the similarity of issues in scholarly reconstructions to problems in my own fields. For me, Easter Island became a case-study of how traditional material and interpretation of physical remains can be used (and abused) in historical reconstruction.
It also happens that I developed an interest in the collapses of civilizations and “ends of the world as we knew it,” such as the end of the Bronze Age in the ancient Near East and Mediterranean world (about 1200 BC). Easter Island provides an opportunity to study (and for many to opine upon!) a collapse of a completely isolated culture (at least before 1722). As for why anyone else should care, it turns out that many have interpreted the collapse of Rapa Nui’s impressive moai culture as a warning for the world at large—something of a pre-apocalyptic preview, as it were.
Before taking on the collapse of Rapa Nui statue culture (in the next installment), I turn to whether the fall of the moai is directly related to the cessation of their construction. In other words, did the forces that brought an end to moai making, moving, and erection on ahu also cause them to be toppled?
Ethnological legends gathered by early 20th century researchers spoke of a major conflict between Rapanui groups called the Hanau Momoko and Hanau ‘E‘epe, long translated (wrongly) “short ears” and “long ears” respectively. The former, according to the account, rose up against the latter and eradicated them. As moai generally have elongated ear lobes, it was often assumed that “long ears” represent chiefs of the privileged elite or dominant clans.
Early interpreters could not resist assuming that the conflict remembered in the legends was a memory of a rebellion of the less-privileged group (“short ears”) against the elite (“long ears”). But it turns out that the terms probably have nothing to do with ears and should be translated “thin people” and “stocky people.” If the “thin people” are assumed to be the workers who labored to make statues for the elite “stocky people,” it is a short jump to connect intentional felling of the statues with a class rebellion. This is the view (but with the old translation) assumed in the rather historically-convoluted 1994 motion picture Rapa Nui.
Also, as noted in my previous post, all statues were noted standing by European explorers who first came to Rapa Nui in 1722—although moai making had apparently ceased before that time. By 1868, however, all the moai had fallen. It is tempting to relate the toppling of statues with internecine conflict; i.e., victorious groups felling monuments of rival clans. But the ethnology preserves only a single account of a moai pulled down by people (apparently the largest erected one, called Paro). On the other hand, legends also tell of priestly curses and moai falling in a nocturnal conflict between the gods. These memories suggest non-human causes for the toppling of many moai. Indeed, despite unsupported assertions to the contrary,1 the ethnology and physical evidence at fallen moai sites is consistent with consequences expected from earthquakes.2
Easter Island’s many rows of moai fallen in the same direction is is quite like so many lines of fallen columns toppled by earthquakes in Late Antique sites of the eastern Mediterranean—my usual stomping grounds. A good example is the major earthquake in the Sea of Galilee region in 749:
So the fall of the moai may well be unrelated to the cessation of their creation. Nevertheless, the collapse of the cultural system on Rapa Nui that created the moai and its causes are the main show in terms of why we should care about what happened there. To that I will turn in my final post in this series.
Most folks have heard of Easter Island; but when it is mentioned have to think for a moment and then remember something like: “oh; that is the place with all the stone heads.” That’s it—sort of.
There is much more to the island than the heads—and the “heads” are really statues with full torsos (only the legs are not depicted). More about the statues, properly called moai, and other island wonders in a later post. For now, a couple of notes about the island itself and its situation . . .
Easter Island is so-called because it was “discovered” on Easter Sunday, 5 April 1722, by a Dutch expedition of three ships commanded by Jacob Roggeveen. The Dutch were looking for the legendary Terra Australis which had appeared on maps since antiquity.1
While its small size (a rough triangle of 16, 18, and 22 km; see map below) eliminates it as the fabled lost continent, Easter was (and is) an exceedingly hard to find place without modern navigational aids. Sometimes touted as “the most remote place on Earth,” it is actually the third-most remote-from-other-human-settlements permanently-inhabited island (but just barely).2 Easter Island lies in the South Pacific some 2,112 km (1,312 mi) east of Pitcairn Island (where mutineers of the HMS Bounty settled) and 3,680 km (2,287 mi) west of South America (see map inset).
Easter Island was formed by three volcanoes; in order of appearance: Poike, Rano Kau, and Maunga Terevaka, the last creating the most recent lava flows that bound the three pieces together. There is no coral reef, so the coastline (which ) consists of rocky shores and cliffs all around excepting one sandy beach at Anakena.
Its remoteness, lack of resources, and relatively poor fishing made it a marginal place for human habitation. Yet, when the Dutch and subsequent European explorers arrived, they found a native Polynesian population and impressive constructions. As Easter is the easternmost island of Polynesia, they seem to have arrived by a voyage of discovery and settlement from the west (exactly where is a subject of great debate). Their megalithic monuments, moai, and their apparent downfall impressed European visitors and fueled speculations about various “mysteries” (I’ll get to those in later posts).
About the name . . . Easter Island is obviously a European-imposed designation. What did the natives call it? Ethnological collections do not preserve a prehistoric (before European contact) name. But one was born during one of the most terrible periods in the island’s history. In the 1860s Blackbirders (really just slavers) kidnapped many natives from Easter and other Polynesian islands to work in guano mines and as house servants in Peru. A cheif’s son was taken but then freed on a subsequent stop at the island of Rapa, when natives there seized and liberated the ship. In comparing geographies of their islands, the young future leader realized that his home was a more appropriate Rapa, meaning “extremity,” than Rapa itself and coined the name Rapa Nui, “Greater Extremity” (Rapa is thus sometimes now called Rapa Iti, or “Lesser Extremity”). The name Rapa Nui is used for the island itself today, while the combined form Rapanui designates the indigenous people group and their language.3
The name Rapa Nui was somewhat incomprehensible to a people who spoke a different form of the language and formerly knew of no other landmass, so it was apparently translated into the language of Easter Island as Te Pito ‘o te Henua, the name given to later ethnographers (in the 19th and 20th centuries). The phrase has been translated “The Navel of the World.” It is a poignant expression of the Rapanui perspective in which they could see, from Maunga Terevaka, their island in its entirety and nothing else but ocean to the horizon in every direction.4
But Te Pito ‘o Henua can also be translated “The End of the World.” As it happens, that is an eerie summary of recent interpretations of Rapa Nui’s tragic history, which posit it as a preview and warning to all inhabitants of the World.
*It has been an even two seasons since my last post, so it is time to get back into the habit.
1Terra Australis (sometimes Terra Australis Incognita, “unknown land of the south”) was an assumed undiscovered southern continent based in large part on the logic of even land-mass distribution between the hemispheres—and would be an interesting topic in its own right.
2Tristan da Cunha is the most remote at 2,400 km (1,500 mi) from both St. Helena and Africa; while St. Helena is 1,950 km (1,210 mi) from Africa. Given that Easter’s nearest neighboring populated place, Pitcairn Island, has only 50-60 inhabitants, an algorithm incorporating distance to quantity of population would rank Easter more “remote.”
Ruins of the ancient city of Knidos (also Cnidus) lie at the end of a long peninsula jutting into the Aegean Sea from SW Turkey. In antiquity one came there mostly by sea, as did the Apostle Paul (Acts 27:7) while a prisoner en route to Rome.
Exploring the site on a very hot July day in 2015, I literally stumbled across an inscribed marble block that caught my eye. The words ΚΥΡΙΕ ΒΟΗΘΕΙ (“Lord Help”) framed by crosses appear above the central feature: a carved labyrinth about 21 cm across. A larger cross just right of the labyrinth with an alpha and omega beneath its arms makes it clear this was an early Christian inscription. Other decorations include two palm trees and a bush(?) as well as a grapevine emerging from some kind of vessel.1
Labyrinths have a long history of religious application, including Christian use.2 The Knidos Labyrinth is certainly one of the earliest known Christian examples. My image is not the greatest Pic of the Day example—it is hard to make out details and it is marred by two large drops of sweat I got on the stone before realizing I needed to photograph it. Nevertheless, I was inspired to post this because earlier tonight University Baptist Church (Hattiesburg, MS) announced the completion of a new Labyrinth at its monthly Celtic Worship Service. It is outside and integrated into the architecture and landscape of the campus. Again, not great pics, but the best I could do on the fly with low-light and my cellphone:
The Labyrinth and Celtic Worship service are perhaps a bit odd-sounding to most evangelical protestant Christians (including this one at first). Rather than attempt some full explanation in this short blog, I will merely note that both focus on prayerful contemplation, and this is a good thing in these raucous and distracted times. Beyond that, you might check the Celtic Worship link and give the Labyrinth a go. It is always open and much easier to visit than the Knidos Labyrinth.3
Final words: the inscription on the Knidos Labyrinth first struck me a prayer for those lost in a maze (literally or figuratively). But a labyrinth of this type has only one winding path and no dead ends. One cannot get hopelessly lost on the path, but might tire of the changes in direction and despair of reaching the goal. Perhaps it is more appropriate to think of the inscribed words as the best general appeal for the twisting path and blind turns of life: “Lord Help.”
One of the most glorious things to do in Istanbul is take in the sunset and twilight light on Hagia Sophia. The proper vantage point is between the venerable church (then Mosque, then museum) and the nearly equally famous (but not nearly as impressive or historic) Blue Mosque, from which nice views of the latter can also be had. Patience rewards one with a transition of stunning views—and you can grab a durum döner to go at the adjacent Dervish Cafe and enjoy it with the changing light.
Of interest in current research by myself and David Maltsberger is Çatıören, yet another (of many) ancient ruins partly concealed by the jagged rocks and accursed (I have certainly cursed them) scrub oaks of aptly-named Rough Cilicia. The main attraction for us is a building that apparently served as a synagogue, owing to the Jewish menorah symbol carved on the lintel of the entrance door.
The date of the synagogue is debatable. The building’s walls are of a Hellenistic style of masonry, but it is likely that its final use coincides with that of a nearby church and therefore probably 5th-6th centuries AD. The juxtaposition is all the more interesting when an equidistant pagan temple to Hermes is considered.
The Hermes Temple has symbols representing the caduceus of Hermes in relief prominently carved above the main doorway. Crosses, naturally, are found on the Christian basilica. Cilicia is known to have remained a mix of paganism and Christianity (and Judaism) several centuries into the Christian Era. The religious structures at Çatıören highlight this cosmopolitan situation.
The carved symbols on those structures no doubt represent group identification in a period of pluralism; and perhaps even an attitude of exclusivism or tribalism, such as we see too often in today’s world. But it is also possible that they represent identification in a period of dialogue and mutual peace. Returning to tonight’s church discussion: Jason made the cogent observation that ecumenism and interfaith dialogue carry a certain risk—and that dialogue, understanding, and acceptance of others should not imply or include a loss of conviction in one’s own beliefs. There is no way to know for certain, but I would like to think that the residents of Cilicia in late antiquity carried on in such a manner. I found evidence of this ten minutes after leaving Çatıören in the necropolis (cemetery) of Korykos (modern Kizkalesi). There, sarcophagi (big stone coffins) with Jewish menorahs, pagan symbols, and Christian crosses lie next to each other with no hint of animosity—only symbolic proclamations of the faith under which they lived and died.
Yesemek is a rather unusual archaeological site in Turkey, 6 km from Syria. The “ruins” are really a workshop for production of standard Hittite (and Neo-Hittite) monumental statuary used to decorate palaces and public buildings.
The basic forms were created here and then transported and perhaps detailed at the cities where they were installed. Hundreds of standardized forms still stand on the hillside, like the concrete statue places found outside of cities all over the world today.
Shaken, and also Stirred: Recollections of the Mexico City Earthquake (of 1985)
Exactly 32 years ago (according to the Gregorian Calendar convention as I write this) I was preparing to fly into Mexico City after the major earthquake there (19 September 1985). Like most Americans, I was horrified by the destruction and dismayed by the suffering displayed on our television screens in the aftermath of the 8.1 magnitude temblor. But what could I do? At the time, I was a PhD student and of limited resources. My friend Brad Gray, a fellow student who had grown up as a missionary kid in Mexico City, suddenly asked me if I would like to go down and help with disaster relief. His father was then Partnership Missions director for the Baptist General Convention of Texas (BGCT). Brad, an excellent organizer with local knowledge and fluent Spanish, would be on the ground helping direct the effort by an organization within the BGCT called “Texas Baptist Men.” When I protested that I didn’t speak Spanish and had no real connection with the group or special skill, he replied, “we’ll find you a job; come on!” So, I agreed to what would be a life-changing experience.
The Mexico earthquake this week—on the very day of the 32-year anniversary of the 1985 event—has triggered memories of the earlier event. I hope, dear reader, you will indulge my reminiscences in this post.
I was not a “first responder” (I use quotes because that term was not used then), nor was I to be involved in the dramatic work of searching for survivors or victims. The Texas Baptist Men had developed a disaster relief team and equipment, including a fully self-sustained kitchen built into an 18-wheeler setup that was ready to go and provide thousands of meals a day. Similar rigs prepared and operated by the Baptist Men organizations in several other states were going down as well. This was a mission to provide food for displaced survivors, coordinating the effort through the Baptist Convention of Mexico.
The several mobile kitchen rigs arrived and set up in various high-need locations around Mexico City. The Texas unit was established in a soccer field in the barrio called Tepito, a place known then (and still, apparently) for being somewhat lawless. It was a poor neighborhood in which the quake destroyed a great many old buildings, displacing a large percentage of the residents.
With all the states’ Baptist Men Disaster Relief units set up in similar locations, but widely dispersed, the main problem would be logistics. By this time, a few days after the earthquake, international aid had flowed into the city in the form of basic food supplies, but it and other staples were in government warehouses. The Mexican government (primarily the Social Protective Services) authorized distribution of supplies to the kitchen units, but they would have to be picked up from the warehouses. A 1.5-ton box-van brought by the Texas Baptist Men was suitable for the job, but no one in their crew was confident about driving it into parts unknown with little information, no real directions, damaged infrastructure, and no communications. Just then, a 28-year-old PhD student with an underdeveloped sense of caution arrived with no other assigned job.
Brad gave me keys to the box-van and the task of fetching basic food stuffs from far-flung warehouses and delivering the same to four mobile kitchens buried in the chaos of a wreaked major city. With a few pesos I obtained a couple of city maps—there were no GPS helps in those days and no cell phones. Communications between the kitchen units and the hotel base were not a problem, as virtually all of the involved laymen were ham radio operators and each kitchen unit had its own radio setup. This did not help me, however, while on the road. My lack of Spanish was also still a concern, but within hours Brad got a fellow missionary kid down from Texas to be a translator.
The aid team was billeted in a local hotel that had survived relatively unscathed. They even had a functioning kitchen and produced a huge pot of huevos rancheros every morning. They were fantastic and still today I think of them most days as I make my own version. The daily routine after breakfast was to get my assignment, consisting of what supplies to get at which government warehouse, and to which kitchen units to deliver them. Another assignment was often waiting when I made delivery.
Driving through the city I was struck with the odd juxtaposition of devastation and normal life. Parts of the city were demolished and other parts were visibly unaffected. Tent cities of displaced persons could be seen with businessmen in suits walking by on the way to their offices. Life goes on; normally for some, and profoundly differently for others.
The warehouses were all over the place and I would navigate there using my trusty maps (I still have them). In most cases, I was obliged to go to a government office for approval from some bureaucrat, where I was invariably told, “you may get the [so-and-so] in [so-many] hours.” Awkward sitting around in a stark office with no activity followed—which I finally concluded must have been an encouragement to offer some incentive for quicker service. Not having any significant cash with which to provide such incentive, I learned it was best to say (through my translator and new friend Greg), “we’ll be back then.” Not wanting to waste gas, we might jump on the subway and grab some food or explore. In one case, I determined there was an archaeological site of interest nearby, so I managed a quick visit (possibly soon the subject of a “You Don’t Get This on the Bus Tour” post).
The delay in signing approval forms was decidedly not to arrange labor to help load. It was usually just the guy with the key, Greg, and me who would stack the supplies in the box-van. We loaded thousands of pounds of sacked corn and rice (I don’t remember beans) and the like. The most memorable loads were weiners and chickens. They came from meat-processing plants. For the weiners, we drove into a “refrigerated” building (it was merely not too hot) and past hundreds of hog carcasses hanging on hooks (a macabre sight stuck in my head to this day) to a room-sized locker. It was filled with linked weiners—all unboxed. We simply coiled them on the metal floor of the van.
One morning I was instructed to pick up 1,000 pounds of chicken from a certain warehouse. After the usual formalities, we arrived at a locker similar to the weiner room. I was naïvely expecting packaged cut-up pieces like breasts and thighs. When the door was opened, thousands of plucked chickens tumbled out and onto the floor. Slightly troubled, we casually tossed them individually into the back of the van in a great pile. I vividly remember making the delivery (to the Louisiana Baptist Men site?) because when we opened the back of the truck, the local ladies that were recruited to cook began yelling excitedly, “Pollo! Pollo! Pollo!” and joyously hauled them off to the giant pots. What I had subconsciously rejected for my own consumption was a major blessing to those in need.
Driving in power-deprived Mexico City was a trip (in the 70s sense of that term). I learned that even functional traffic lights were routinely ignored and that fortune (as well as actual movement) favors the bold. Also, the larger and more beat-up vehicle had the right-of-way in this system, so the old Chevy box-van was a winner! The only things that didn’t yield to me were garbage trucks, dump trucks, and city busses. Getting to the kitchen sites was a bit of a challenge. Roads were closed, choked with piles of debris, or incredibly narrow in the barrios where the rigs were positioned. In one case, access was only through an alley that was a half a centimeter too narrow. Both ends of the rear step/bumper scraped with a horrible din on the stone curbing for several hundred feet, to the alarm of the neighborhood adults and great amusement of their kids. Veterans of my Study Travel and Excavation Program adventures may correctly conclude that Mexico City in 1985 profoundly shaped my driving tendencies.
Without resorting to clichés, I find it difficult to verbalize exactly how this experience was “life-changing,” as I noted in the first paragraph. I credit it with giving me confidence in strange and foreign situations, and in finding my place of service to others—which often seems to be in the weird peripheral or transitional areas. But the impact of my experience was not so much about me as about the chance to observe and process.
My observations and some random thoughts (in no particular order):
I find it difficult to take pictures of people under duress (thus there are no dramatic pics here).
Life goes on. I did take a picture of a man in a business suit walking to his office past a destroyed building and across the street from a tent encampment [unfortunately, I didn’t load that picture to post from my current whereabouts]. It was a striking (to me) juxtaposition.
Life can be crappy in its continuation. You and I (and all people) must decide if we will try to make it less crappy for those we can help.
I am not convinced that a selfless desire to help others is completely inherent. I rather think we must be shaken by events and be stirred to to the point of that decision.
True Religion is helping those that do not have the means to help themselves, and true mission activity is found in genuinely providing aid rather than mere words (I strongly recommend reading James 2).
While scanning for high ground from which to get a better overview pic of the Belevi Monument, my adventure companions and I noticed something odd about the adjacent hilltop. It had a very uniform dome-like summit, as would be expected for a man-made tumulus . . . but tumuli generally are built up on flat ground rather than on top of a natural hill. Yet, it seemed that a ring wall surrounded the uniform summit . . . or was that a natural rock outcropping? Zooming in with photographic technology made it obvious: we had to climb the hill, heat and limited time notwithstanding.
A quick review of resources indicated just enough water for the anticipated rigor of the climb and to avoid a time-killing return to the vehicle. Up we went.
Sure enough, a wall surrounded the summit; so well-built that we wondered if it could be modern. But clambering up the last steep bit to the base, we could see that it was ancient and of elegant quality. Climbing over the wall would be difficult and of uncertain gain at that point (on the E side), so we split up and walked around the circuit.
Tumuli are built so as to obscure the entrance for tombs contained therein, so we were not hopeful. But Shane, who went clockwise, found a tunnel opening on the south, enclosed and originally concealed by the circuit wall but now accessible.
Finding an entrance was very exciting but unexpected. As the Belevi Monument did not require underground exploration equipment, we were without proper lights and, in my case, a good camera for unlit tight spaces. Still, the tunnel beckoned and in we went.
The tunnel was constructed, apparently, by cutting down from above and then lining the passage thus made with masonry and roofing it over with large cut slabs before debris was piled and rounded above. This nearly straight and level passage led for about 20 yards (18.3 m) to an anteroom space and two successive burial chambers—the second at approximately the center of the tumulus. Unfortunately, the sides and roof of the tunnel were coated in a greasy black soot, which evidently came from a burned tire. What moron would lug a tire up this hill and then torch it in the tunnel? This can only be explained by Rule One.
So, blackened by the tire fire residue, we arrived at the burial chambers. The first is approximately square with fine stone walls featuring “crown molding” along the tops. The roof is formed by four large blocks laid across the corners as though a second tier of wall masonry was rotated 45 degrees. The effect is somewhat like the recessed ceilings popular in recent American home construction. While it is very interesting in appearance (and hard to photograph) its structural function relieves pressure on the thus-reduced roof space.
A problem in tumuli, pyramids, cairns, and other big piles over chambers is the resulting pressure on the roof slabs of the latter. The same problem occurs for any spanned space with significant structural loads. The arch is the most common way of dealing with this from the Roman period on.
Another technique is found in the innermost burial chamber of the Belevi Tumulus, which is smaller and more rectangular. It has a “corbelled arch” roof, in which each successive course of masonry is slightly inset to the center. In this inner chamber, a hole in the roof gave access to a relieving chamber above. From it a small tunnel led to another relieving chamber over the outer burial chamber. Relieving chambers are another way of “relieving” roof pressure, as they are slightly smaller and help transfer to the load to the walls rather than the roof of the chamber below. The most famous relieving chambers are those in the Great Pyramid of Giza. Such chambers are usually not visible and provide potential hiding places for treasure. It is likely that the holes giving access to the relieving chambers at Belevi were created by treasure hunters, whether ancient or modern.
Access to the relieving chambers through the hole in the center of the inner chamber roof was a challenge—imagine the scene in Moana, where she escapes the cave through such a hole! For us it was only possible by boosting, using each others’ shoulders as a ladder, and wriggling through the tight hole (I split open an elbow and resolved to lose some girth). Given the coating of black tire tar, we did not emerge as deftly or cleanly as Moana. Getting back down was a tad more exciting still. In case anyone wonders, there was no physical treasure, but the exploration itself was a priceless enriching Adventure.1
The Belevi Tumulus (38.0142° N, 27.4675° E)
True enrichment only comes with learning, so it was incumbent upon the Adventurers to research the site. As it happens, the tumulus was known already in the 19th century and sporadically investigated by Austrian and German archaeologists between 1933 and 1971.2 The date of the tumulus remains uncertain, but the early Hellenistic period seems the most probable. Thus, it is roughly contemporary or slightly earlier than the Belevi Monument below.
A nice quarry from which stones for the tumulus’ construction were taken can be seen near the entrance passage. Great skill went into the design of the circuit wall, as the stones of lower courses have grooves on their upper surface into which bosses on the bottom of the higher courses fit. This feature prevented outward collapse from the force of the tumulus bulk inside and above the wall—another engineering marvel of this well-constructed tomb!3
A scatter of squared blocks on the summit of the mound suggest a monument stood there, high above the local terrain. But to whom? There is no sarcophagus or inscription to identify the owner. Clearly a person of some import, they remain unknown and without even the speculations that accompany the occupant of the Belevi Monument over which their final resting place silently looms.
Thanks for reading!
1 Shane McInnis, so enthralled by the experience, made a pronouncement claiming the tumulus as his own.
2 See (in German), Sandor Kasper, “Tumulus von Belevi,” Archäologischer Anzeiger (1975): 223-32.
3 See (in English!), George L. Bean, Aegean Turkey 2d ed. (London: Benn, 1979), 149-50.
This is the first true post in my series “You Don’t Get This on the Bus Tour,” for which one should read my introduction. As noted there, I selected my first site to continue the theme of the introduction and serve as an exemplar of the kind of places I want to feature.
The Background: potentially boring, but necessary to connect to the aforementioned theme
One of the curious things about the Seven Wonders of the ancient world is that, except for the Pyramid(s) of Egypt, all are essentially or completely gone. The sites of most are reasonably well established; but even where vestiges remain, they hardly hint at the structure’s former splendor . . . and certainly do not evoke wonder. This is especially ironic in the case of the one Wonder (apart from the Great Pyramid) that was built to preserve and amplify the memory of a single person: the Mausoleum of Halicarnassus. An uninformed modern consideration of the name might create the assumption that this Wonder was a funeral building for some dude named Halicarnassus. That would be fake news.
Actually, Halicarnassus (Greek: Ἁλικαρνᾱσσός) was an ancient Greek city (modern Bodrum) in Caria (SW Turkey). It became the capital of a quasi-independent fourth-century bc kingdom under Mausolus, who was the dude. Mausolus was a “dynast,” nominally the satrap of the region under the Persian king, but with hereditary royal power. He built up his realm, and apparently his ego, through political savy and occasional rebellion. At his death, his sister, wife, and successor Artemisia oversaw construction of his huge and elaborate funerary monument. The structure came to be known—as typically, with the Hellenistic Greek suffix –εῖον—as the Μαυσωλεῖον (“[the shrine] of Mausolus”), normalized through Latin as The Mausoleum. It became the epitome of, and thus the actual word for, an elaborate funeral structure. The irony for Mausolus is that everyone knows his name as a term for a memorial building, but hardly anyone remembers the man. And his monument is no longer there—it was reduced to construction material by the Knights Hospitaller to fortify the castle of St. Peter in Bodrum harbor in the 15th century.
But this post is not about The Mausoleum.1 It is about a similar, smaller, and actually preserved funerary monument some 110 kilometers to the north, not far from ancient Ephesus. It was apparently the second-largest tomb structure in Asia Minor—after The Mausoleum—and thus easily overlooked in compendia of Wonders.
The Belevi Monument
The Belevi Monument, so-called for its proximity to Belevi, a town near Selçuk (ancient Ephesus), is today a hulking mass of cut bedrock, fallen stone masonry, and heaps of marble decorative fragments. Its dilapidated state notwithstanding, the monument remains an impressive sight and ranks as a wondrous site in my book (if you haven’t read the introductory post for this series, do so now for that dichotomy!).
As there are no surviving inscriptions, opinions on the date of the monument rest on analysis of stylistic details of the decorative remains. Most favor a Hellenistic date of the third century bc, and suggest the occupant of the tomb must have been an important ruler after Alexander the Great. The Seleucid king Antiochus II is an intriguing possibility, given that he died in Ephesus in 246 BC. While his body would normally be returned to Syria for burial, political conditions of the day may have prompted burial near Ephesus. His wife Laodice, under suspicion of having poisoned him, also may have felt motivated to make an extravagant show of burying and memorializing Antiochus II. Others suggested a date in the 4th century, during Persian domination,2 in which case a nameless local nabob lay there. The most recent study claims that pottery suggests a date in the early 3rd century,3 perhaps too early for Antiochus II.
In the final analysis, we cannot be sure who occupied this now most-fabulous, but relatively unappreciated, ancient tomb of Asia Minor. I cannot help but find more irony in that fact. But that is one of the things that makes the site intriguing.
The Site (38.0147° N, 27.4722° E)
The Belevi Monument is visible, if you know where to look, from the O-31 Izmir-Aydin Otoyol (Turkey has fantastic limited-access motorways). But to visit the site, one must exit at the Belevi interchange, drive through the town, cross under the O-31, turn through a tunnel back under the O-31 and arrive via a decent gravel road. The ruins are obvious and are surrounded by a rather effective fence. Before 2015, the gate was generally open but the site is now apparently closed and the official gate locked. There is another somewhat-official access (not involving climbing the fence!) which I used on my two most recent visits.
The monument itself is impressive for a tomb in its sheer bulk. The central rock block, created by cutting away the hillside, is almost 30 meters square and over 11 meters high. It was faced with marble blocks on a stepped base with a Doric frieze at the top—from which numerous triglyphs lie strewn about. The facing covered and concealed the burial chamber, cut in the central core opposite the remaining hill face.
Above the solid block core was a built (faux-burial?) chamber surrounded by a marble colonnade and topped by pairs of winged lions and urns. The roof was probably pyramidal in shape, but this is not certain. Some of the winged lions and the sarcophagus from the burial chamber are in the Selçuk museum, but a myriad of column, capital, frieze, and other decorative fragments remain scattered about the site for inspection.
Stepped base on the W side
Detail of stepped base on N side of Belevi Monument
It is possible, but rather precarious and probably imprudent, to climb to the top of the ruins. Folks apparently have been doing so for some time, however, as there is an ancient mancala (game) board carved into the highest remaining masonry stone on the NE corner. Mancala (and other game) boards can be found on ancient ruins and streets around the eastern Mediterranean, but this one has perhaps the best setting of any I have seen.
A Digital Sight on a Site You Must Check Out:
Owing to the proximity of the hill from which the base was cut away and some large trees just opposite the burial chamber, the Belevi Monument is surprisingly difficult to photograph from the ground, so the following may compensate for my attempts.
I serendipitously stumbled upon a spectacular 3D photogrammetric model of the Belevi Monument ruins by a group in Istanbul. Presumably they used drone-produced pictures for this, as evidenced by the problematic trees and lack of detail of the burial chamber. In any case, it is awesome. If you look carefully and use my pic as a guide, you can even see the mancala board on the top stone at the NE corner! Go here to see it: https://www.oddviz.com/portfolio/the-belevi-mausoleum/.
While looking around for better photo angles in June 2016, my companions and I noticed an odd shape on top of the adjacent hill . . . and, of course, decided to investigate (if it involves a steep uphill climb in the heat, it must be good, right?). What we found will be the subject of a follow-up post—next time, on “You Won’t Get This on the Bus Tour!”
Today—12 October 2019 (as I write this)—would be the 100th birthday of a World War II hero whose remembrance has been wildly variable, and for whom a recent memorial also deserves mention.
Doris Miller, often referred to as “Dorie,” was born near Waco, Texas, on 12 October 1919; the third of four sons born to sharecroppers Connery and Henrietta Miller. The midwife attending his birth was convinced he would be a girl, thus the child was named Doris. He enlisted in the Navy in 1939 and was eventually assigned to the battleship USS West Virginia. I have not been able to locate any anecdotal information on what it was like to be a man named Doris in the Navy; but . . . it was the case that Doris Miller was the heavyweight boxing champion aboard the West Virginia.
As an African
American seaman in the segregated U.S. armed forces of the day, Miller was placed
in a service role and promoted to Mess Attendant, Second Class in the ship’s
mess. On 7 December 1941, the USS West Virginia was at anchorage in Pearl
Harbor. Miller was collecting laundry when the Japanese attack on Pearl Harbor
commenced and the first of at least five aerial torpedoes struck the ship.
Miller ran to his battle station which he found destroyed and then reported to the central meeting point of the battleship. There he was ordered, because of his physique, to accompany an officer in an attempted evacuation of the ship’s mortally wounded captain from the bridge. Unable to safely remove the Captain, they moved him to a safer position behind the conning tower. Then Miller, though not trained on its use, manned an unattended Browning 50-cal. anti-aircraft gun. He fired until the ammunition was exhausted and he was forced to retire by spreading flames on the sinking ship. Miller later describing his actions:
It wasn’t hard. I just pulled the trigger and she worked fine. I had watched the others with these guns. I guess I fired her for about fifteen minutes. I think I got one of those Jap planes. They were diving pretty close to us.
While firing the anti-aircraft gun is the most famous part of his actions, Miller afterwards also “was instrumental in hauling people along through oil and water to the quarterdeck, thereby unquestionably saving the lives of a number of people who might otherwise have been lost.”
of those receiving commendations for actions at Pearl Harbor mentioned an unnamed
negro. This ignited attention by the press and NAACP. Finally, the Navy confirmed
Miller’s identity, and some reports appear to have printed it with a typo,
giving rise to the moniker “Dorie Miller.” In any case, Miller was awarded the
Navy Cross, presented by Admiral Nimitz on 27 May 1942. He became an icon for
the African American community, was sent on a war bonds tour, and appeared in a
recruiting poster. Having been transferred to the USS Indianapolis immediately
after Pearl Harbor, Miller was promoted to Cook, Third Class and assigned to
the new escort carrier USS Liscome Bay following the bond tour.
Those who know WW II naval history may realize from the foregoing that hero’s lives often do not end happily. The Indianapolis became one of the worst and most controversial naval losses of the war, and a story in itself. Miller, however, was transferred off the Indianapolis; but to the Liscome Bay . . . which would become the most deadly aircraft carrier loss in U.S. history. On 24 November 1943 the Liscome Bay was struck by torpedoes from a Japanese submarine which set off a huge munitions explosion. Miller was among the 644 men lost, the great majority of whom went down with the ship. In a cruel irony, Doris’ parents were informed of the loss on 7 December 1943, exactly two years after his heroic actions at Pearl Harbor.
The photos in this post are of the newish Doris Miller Memorial standing adjacent to the Brazos River in Waco. It is a moving monument, incorporating the shape of the battleship on which Miller served. The statue of Doris was unveiled on 7 December, Pearl Harbor Day, in 2017. A new biography of the hero, released on the same day, credits Doris Miller’s actions at Pearl Harbor as a catalyst for abolishing the U.S. Navy’s segregationist policies and, in a chain of events, for helping launch the civil rights movement.
As it happens, “Doris” also designates a deity of the sea in ancient Greece, the name coming from Greek words for “gift” and “pure.” A man named Doris. Indeed.
It has been almost 40 days and 40 nights since my last post
and it is Father’s Day . . . so, obviously, that calls for a post about Noah’s
Ark! But, alas, I have not visited Noah’s Ark—and Ancient Dan, out of
principle, does not post about things without direct contact. However, I have
recently visited the “Ark Encounter” and (surprise!) have some thoughts about
For the uninformed: The Ark Encounter is a Christian creationist theme park in northern Kentucky. It is owned and operated by Answers in Genesis (AiG), a young-earth creationist non-profit founded and directed by Ken Ham, a master purveyor of pseudoscience. AiG also operates the Creation Museum nearby. The Ark Encounter was developed by AiG’s for-profit partner, Ark Encounter LLC (whose corporate office is in the Creation Museum), with the benefits of huge and controversial local tax incentives. AiG, like many other “non-profit” Christian institutions, has plugged into the “business model” and is not shy about commercialization. From the moment one enters either attraction ($48 for the Ark, $35 for the Creation Museum), there are endless opportunities to spend more money on overpriced food, trinkets, and propaganda. Among other things, the Ark [Encounter] certainly provides a refuge from taxes.
How did I end up there? I would never have done so on my own, but three other long-time friend couples planned a trip to the Creation Museum and Ark Encounter. So Mrs. Ancient Dan and I joined them—fellowship with good friends, curiosity, and the principle of direct experience before commentary overcoming my reticence to give money to AiG.
Time, space, and decorum preclude any full systematic reaction
to the exhibits at the Creation “Museum” and Ark Encounter. Rather, I will
offer here a couple of observations on the presentation that struck me as
I expected a barrage of pseudoscience-based arguments, but there
was not as much of that as I anticipated. Other aspects of the presentation,
however, troubled me more. After my visit, I discovered that Bill Nye (“The Science
Guy”) had a similar reaction.
The Science Guy noted, “every single science exhibit is absolutely wrong; not
just misleading, but wrong.”
But that is not the disturbing part. The presentation made no serious attempt
to document its claims apart from woefully out-of-context biblical references. Some
might suggest that the curators of the Creation Museum and Ark Encounter are
incapable of proper argumentation and citation; but I don’t think so (although
one exhibit had undecipherable English syntax). Ken Ham is no scientist, but he
is a crafty presenter and an able politician. The exhibits do not seek to
educate; rather they aim to confirm the views of those already on board with
the ark, so to speak. Preaching to the choir works! But it also erodes the
choirs’ ability to think critically or for themselves.
The crowds at both facilities were themselves an exhibition
of credulity. Their faces and T-shirts proclaimed a desire for confirmation of heartfelt
views and a yearning for refuge from that threatening outside world—the world
of science. The latter was characterized throughout the displays as the “Evolutionary
World View” and tacitly blamed for the ills of human society. The Ark [Encounter]
is thus a refuge from the deluge of the modern world; a place where one can be
comforted that God is in control despite the chaos outside. Is there anything
wrong with that? As a late secular songwriter declared: “It don’t really matter
to me . . . you believe what you want to believe.” The insightful words are “what
you want to believe.” The main point of the song, however, is in
the next line: “you don’t have to live like a refugee.”
Still, is there anything wrong with seeking psychological refuge from a scary
Unfortunately, the Ark also provides a refuge from facts. One example will suffice here. Fundamentalist Christians are (in my opinion, unreasonably) disturbed by the notion of evolution. The Flood story provides a potential avenue to explain away all those pesky and undeniable fossils (which support the “Evolutionary World View”). But if the fossils were all the result of the single Flood event, all the weird lifeforms represented in them must have coexisted with humans at the time of Noah and the Ark. The “biggest” obvious (but certainly not the only) problem, then, would be the dinosaurs. A challenge for the young-earth creationist view is the cynical question, “were there dinosaurs on the Ark?” Ken Ham’s answer to that is: “absolutely.” So the Creation Museum and Ark Encounter go to great lengths to create a narrative in which dinosaurs lounged around with Adam in the Garden of Eden (display in the Creation Museum) and had quarters on the great boat. Indeed, an inordinate percentage of the animal replicas in the Ark Encounter are dinosaur or other paleo- “kinds.”
At this point I should note that the craftmanship of the Ark
replica is top-notch, the grounds are beautiful, and presentations are slick
and high-tech. It is, in a word, impressive. The result is a massive container for
a story that provides limited details. To flesh out visitors’ Encounter
experience, numerous entertaining displays answer those idle questions that
come with a literal understanding of the account. For example, names of Noah’s
daughters-in-law are provided along with their specialized contributions (and
ethnic features to match their assumed descendants). Living quarters of
unexpected luxury are recreated and set the stage for other “poetic license”
additions, like the library of written records (in a bizarre imaginary script).
Viewers are thus invited into a storyland world not so unlike Harry Potter,
Game of Thrones, the Christian fiction genre, or other fantasy theme parks.
What I find troubling is this: with the help of the theme
park atmosphere, the visitor is encouraged to accept the presence of dinosaurs
on the Ark as naturally as they might expect a huge clothed hi-pitched bipedal rodent
interacting with visitors at Disneyworld.
I return to the question: is there anything wrong with all
that fantasy? Not in principle; but the ability of the public to evaluate information
has always been suspect. In this “Dis-information Age,” flashy presentation,
repetition, and volume make discernment more of a chore (see “Russia and the
2016 election”). The real peril of Ken Ham’s efforts are a weakening of
critical thinking and an indoctrinated distrust of “science.” This is already a
huge problem in America, as the Anti-Vaxxer movement and the current resurgence
of Measles highlight.
Ironically, Ken Ham does what the original writer of the Noah’s Ark account in Genesis did: creates a retelling of a well-known and beloved account infused with new details that support a particular theological view. Flood stories were written adapted in Mesopotamian cultures long before the composition of the Torah (even if one assumes the most conservative view of Mosaic authorship). Those accounts feature conflicting actions of multiple gods with humans as simple annoyances. The Genesis author was concerned with eliminating the other deities from the narrative, leaving the one God of Israel in control with a focus on human morality. Ken Ham’s retelling is concerned with eliminating the established fossil record, scientific method, and critical thinking.
What does any of this have to do with Father’s Day? The Genesis Flood story presents Noah as the father of all mankind through his three sons, Shem, Ham (not Ken!), and Japheth. Unsurprisingly, the Ark Encounter takes up this approach. This is a danger zone because literal views of the Shem, Ham, and Japheth division was used to justify slavery in this country (primarily through interpretations of Gen 9:20-27). Happily, Ken Ham denounces racism in numerous displays—which I wholeheartedly applaud. So the Ark should be a refuge—from bigotry and hatred, because we are all in this boat together.
Petty (and Michael W. Campbell), “Refugee,” 1979.
BONUS FOR PEOPLE THAT READ FOOTNOTES: The earlier Mesopotamian flood epics
mentioned above have undeniable parallels to the Genesis account in terms of building
details, the releasing of birds, and a post-flood sacrifice. But the
Mesopotamian stories do not emphasize the notion of the variously-named boat
builders populating the world. This aspect of the tale is found,
however, in the less well-known Greek flood myth of Deucalion, where the
hero repopulates the world through three sons. A new study of these parallels
is found in Guy Darshan, After the Flood: Stories of Origins in the Hebrew
Bible and Eastern Mediterranean Literature [Hebrew], Biblical Encyclopedia
Library 35 (Jerusalem: Bialik Institute, 2018).
This post is the result of my being asked to teach a special combined Sunday School session for University Baptist Church’s 60th anniversary, 5 May 2019. I decided to cover the Acts 13 passage in which the Apostle Paul established the first Christian church in Antiochia Pisidia, “Antioch of Pisidia.” And, I’ll take any opportunity to put pictures of a place to a story. Hence this “Pic of the (special) Day” entry.
Antiochia Pisidia is one of several cities named “Antioch” in the Greco-Roman world, and distinct from the Antioch for which so many rural protestant churches are named in the American Bible Belt region. That earlier Antioch is often called “Antioch on the Orontes” or “Antioch of Syria,” and it is where the early Christian church made its breakout in the Hellenistic world (Acts 11:19-26). It is also the “home church” for the so-called “Missionary Journeys of Paul—the first of which brings the Apostle to the Antioch of Pisidia.
Paul had assumed leadership of the First Journey, originally led by Barnabas, it seems (Acts 13:1-4), as the group left Cyprus and arrived in at Perga Asia Minor (Acts 13:13). No work is described at Perga and, for reasons unexplained by the biblical text, Paul continued inland an appreciable distance to Antioch of Pisidia. Antioch was made a Roman colony by the Emperor Augustus, to whom an impressive temple was built. Augustus also established the Via Sebaste, a major road that connected Antioch with Perga to the southwest and Iconium and Lystra to the east, all cities visited by Paul on that First Journey.
Antioch of Pisidia was a typical Roman-Hellenistic city, with the usual institutions and structures: the Temple of Augustus, public fountains and baths powered by an aqueduct, and a minority community of Jews with a synagogue. As in many Roman cities, some number of non-Jews (Gentiles) attended the synagogue because of their interest and belief in the one God of Judaism. Such Gentiles were called “God Fearers” and were part of the synagogue community, but not considered Proselytes (converts)—no doubt because of the difficult requirement of circumcision for full conversion.
Paul and his company went to the synagogue of Antioch of Pisidia on the sabbath day (Acts 13:14). This is the first city to which the missionary group arrived with Paul in the full leadership position, and the author (traditionally Luke) gives a rather complete outline of what occurred. The account provides an outline of Paul’s procedure/experience in each succeeding city with only minor variations. Because of his rabbinical training under Gamaliel, the most respected Rabbi of the period, Paul would automatically be asked to deliver a homily after the Torah and other biblical readings in the synagogue service. This is what is described (Acts 13:15-16), and Paul delivered a sermon (vss 16-41) that was well-received by some Jews and God Fearers alike (42-43). The next sabbath many more people appeared at the synagogue (44). These were no doubt other Gentiles who came because of reports from the God Fearers who had heard Paul the previous week. The unbelieving Jews were “filled with jealousy” when they saw the crowds—people different from them, from which the synagogue was something of a refuge. They contradicted Paul, which is to be expected as theological debate and argumentation over the Law is a well-established Jewish tradition. But more alarmingly they “reviled him” (45), leading me to the conclusion that this was not just about theology: they used theology as an excuse and a tool for exclusion of those who were different—in this case the Gentiles; especially those not in conformance with the Jewish Law.
Paul’s reaction at Antioch of Pisidia, as in every other city save one, was to leave the synagogue and form a new faith community—a church—with the believing Jews and God Fearers (46). It was successful and grew (48-49). Its eventual persecution by the synagogue Jews underlines the latter’s attitude and my conclusion that, here and in many similar situations (ancient and modern), theology divides while inclusion builds community.
went on to repeat the same basic sequence at other cities of the First Journey,
all of them (with Antioch of Pisidia) in the Roman province called Galatia. There
is considerable debate but, for purely logical reasons, I maintain that Paul’s letter
to the Galatians was written to those churches founded on the First Journey
about the time of the “Judaizing Controversy” (Acts 15), in which the “Judaizers”
attempted to force Gentile Christians to keep the Jewish Law as a condition of
salvation. The letter to the Galatians is clearly in the context of this
controversy and lays out the case that Gentiles are not required to keep the
Jewish Law (of which circumcision is the most painful prescription). In that
letter occurs the “focal verse” of University Baptist Church, Galatians 2:28: “There
is neither Jew nor Greek, there is neither slave nor free, there is neither
male nor female; for you are all one in Christ Jesus.” It is worth noting that “Greeks”
(Gentiles/God Fearers) were separated from full Jewish males in the synagogue,
as were women of any persuasion. The verse focuses on the elimination of
distinctions—distinctions which continue to arise through Christian history. It
is refreshing to belong to a congregation that understands this foundational
tenet of building truly Christian communion.