Book review: After Alexander

James Romm, Ghost on the throne: The death of Alexander the Great and the War for Crown and Empire, Random House (2011). 368p. $28.95. ISBN: 978-0-307-27164-8.

The story of how Alexander of Macedon inherited the army that had conquered Greece and used it to conquer the world is known to us all.  Much less well known is what happened when, unexpectedly, Alexander died in Babylon in June 323 BC.  He left, as heirs, an unborn child and a half-wit brother, and a group of generals in command of his army.  As might be expected, these generals fell out among themselves, murdered each other, fought over the spoils and, as the memory of their king receded, murdered his heirs and made themselves into kings.  The Successor kingdoms, of the Seleucids, Ptolemies, and Antigonids, define the Hellenistic era.

James Romm has chosen to tell the story of how Alexander died, and how his generals fought and squabbled, down to the extinction of the Macedonian Royal family.  This he does with verve and imagination.  No-one could fault the enthusiasm with which he tells the story, and it should appeal to the general reader.  He also breaks up the narrative of the plotting by interleaving material from the archaeological discoveries at Verginia (ancient Aegae) in Macedonia, where, possibly, the splendid burials are actually those of Philip Arridhaeus and the child Alexander IV. 

The narrative is well plotted, and switches between one group and another are well-signalled and organised.  It would have been very easy to confuse the reader; but this is deftly avoided.  The action in Athens, and the downfall of Phocion and the attempts by the Athenians to regain their liberty are vividly depicted.

Each chapter has a respectable number of footnotes, gathered at the end.  Unfortunately an error in the proof omitted the numerals from the text, making it difficult for me to see how well distributed these were. 

An appendix gives the primary sources, and wisely adds links to online versions on sites such as Lacus Curtius and my own.  I learned from this, indeed, that Photius’ summary of Arrian’s Events after Alexander is online, which I had not known.  Earlier in the book, indeed, I learned that a leaf from the full version is extant in a palimpsest.  The book does not shy away from snippets like this, and is all the better for it.

The author discusses his approach to the historical record in the preface.  Basically he tells the story straight, just as they tell it, without invention, fiction, or needless imagination.  This is the right approach to take, and the discussion of the issues in the preface is itself a useful education for the sort of reader who will read this.  The bibliography at the end is well chosen to assist that same reader.  It is a book, indeed, that I would have found most interesting in my mid teens, when I was reading books by Leonard Cottrell, or Narrow Pass, Black Mountain.  It gives ordinary people access to history.  It will, undoubtedly, recruit young people to become scholars of the Hellenistic period.

The only problem that I foresee, though, is that, in a way, the story is a depressing tale.  There is no happy ending to all this.  At the end of it all, Alexander’s family are all dead, and most perish miserably.  This is not the fault of the author, of course, but it makes for less than cheering reading at the end of a busy day at work, or on a packed commuter train.  And that is the audience to which this book, surely, is directed.  I don’t feel drawn to read it again, for instance.  I reached the end and felt sad. 

The typesetting is professional, although the proof had various errors of formatting in it.  The maps and illustrations are good, well-drawn, and not distracting. 

The cover, on the other hand, is an unappealing piece of work.  The tired, stale old cliché of some ancient artefact on a coloured background — just like Narrow Pass, Black Mountain, of 40 years ago — is not even as good as that, for the colour is muddied and off-putting.  I am amazed that Random House would put a book out with that cover.  Try again, chaps.  This is a book about people and human interest.  Commission someone to paint a picture of a bunch of Greeks in armour in bright colours before the walls of Babylon, and let the book sparkle on the shelf.  This is a period of history that took place in bright sunlight — let the cover reflect it.

All in all, this is an excellent piece of work.  The scholarship is sound but not intrusive, and the story rattles along.  Recommended.

Share

A note on Evanthius grammaticus

Bill Thayer of Lacus Curtius emails to ask if I have seen this link.  It’s a parallel Latin text and French translation of Evanthius grammaticus, De fabula and de comoedia excerpta.  I find that the name is also given as Euanthius.  Here’s a few notes on what I can find.

Evanthius (or Euanthius) of Constantinople 1 was a Latin grammarian of the first half of the fourth century, as we learn from a passage in the Chronicon of Jerome recording his death in AD 358.2  The only other ancient author to mention him is the grammarian Rufinus 3 whose commentary on Terence begins with the words:4 “Evanthius in the commentary on the fables of Terence says…” and then gives two brief passages, both of which are found in the introduction to the commentary on Terence that has come down to us under the name of Donatus.  From these we learn that Evanthius wrote a commentary on Terence which included or was introduced by a discussion of the genre5.  This is entitled De Fabula, but it is not clear how it became attached to the work of Donatus.6

The treatise De comoedia appears in the manuscripts prefixed to the scholia on Terence,7  and was edited by Reifferscheid,8 and the modern edition is by Wessner.9  It gives a survey of the origins of tragedy and comedy, then some general statements about the nature of comedy and then a history of the latter, treating satire as a form of comedy.10

Here’s the first couple of lines of De fabula, which I have converted from the French.  It looks like an interesting work.

1. Both tragedy and comedy had their first manifestations in the religious ceremonies with which the ancients consecrated themselves in fulfillment of vows made for benefits received. 2 In fact, when a fire had been lit on the altar and a goat brought, the type of incantations that the sacred choir made in honour of the god Liber was called tragedy.  The etymology of this is either from τράγος and ᾠδή, i.e. the word for a goat, the enemy of the vines, and the word for song (of which Virgil gives full details); or it is because the creator of this poem received a goat in return; or because a full cup of grape wine was given in solemn recompense to the singers or because actors smeared their faces with wine lees,  before the invention of masks by Aeschylus.  Indeed in Greek the lee is called τρύγες. This is why tragedy is so called.

1. Maximillian Dorn, De veteribus grammaticis artis Terentiae iudicibus (1906), p.19, tells us that “Donatus is followed by the most obscure Evanthius, a Byzantine grammarian…”.
2.  “Euanthius”, Real-Encyclopadie VI.1 (1907), p.847, “Euanthius eruditissimus grammaticorum Constantinopli diem obit, in cuius locum ex Africa Chrestus adducitur” (here) — “Evanthius, most learned of grammarians, died at Constantinople, in whose placed Chrestus was brought from Africa.”  3.  So states the RE.
4.  Grammatici latini VI 554,4. See also 565, 5.  “Euanthius in commentario Terentii de fabula [hoc est de comoedia] sic dicit …”.
5.  Robert A. Kaster, Guardians of language: the grammarian and society in late antiquity, p.278-9.
6.  Michael J. Sidnell, Sources of dramatic theory: Plato to Congreve. p.78, n.2.  “The text of De fabula can be found in Donatus/Wessner 1962-3, 1:13-22, and the fullest modern treatment of Evanthius is Cupaiulo’s (Evanthius, ed. Cupaiulo, 1979).” 
7. G. L. Hendrickson, The dramatic satura and the old comedy at Rome, American Journal of Philology 15 (1894), p.14.
8.  Euanthius et Donati commentum de comoedia ex rec. A. Reifferscheid, Breslau (1874).
9.  Evanthius, ‘De fabula: excerpta de Comoedia’, Aeli Donati Commentum Terenti, ed. P. Wessner, 3 vols, Stuttgart 1966, vol. 1.  (Source)
10.  Hendrickson, p.14.

Share

From my diary

Yet another attempt to install IE9 on my machine has failed.  For a moment this morning it looked as if my attempt to do so had hopelessly corrupted my windows install.  It always fails when restarting on “setting up personalized setting for browser customizations”.  I don’t have any browser customisations — not intentional ones anyway — and I don’t want my “personalised settings” at this price.  I disabled all the add-ons.  But it is telling that attempting to reset IE8 to factory defaults hangs.  I did try deinstalling IE8, but that didn’t help.  All that … for a browser?

Meanwhile … this site is NOT banned in China!  Which is good news. 

The bill for photocopying Bar Hebraeus Chronicon Ecclesiasticum vol. 3 arrived this morning, ca. $50.  I’ve paid it, but it is sobering to see how much it costs just to upload a couple of books.  Vol. 3 is on Archive.org, by the way — but I hope to find the time to rescan the pages, because I think I can do better.

I’m reading a review copy of James Romm’s Ghost on the throne, which Random House sent me yesterday.  It’s very readable and seems to be the sort of thing Michael Grant used to do.  It’s done very well.  A general reader who wants to know what happened after Alexander died will find it very useful.  It is source-driven, thankfully.  I approve!  But I will do a post with a proper review in due course. 

I’ve reached the point at which Alexander is dead and the Athenians are about to drive Aristotle out of the city as a friend of Macedon.  The tactics used by the demagogues are uncommonly like those I have seen used on Wikipedia! 

What I do miss, in the book, is the witty quips of the people under discussion, which appear in volumes like Paley’s Greek Wit.  Dr Romm should be given a copy!

Oh, and the book cover is terrible.  Worse than it appears on the website.

Share

From my diary

Ordered vol. 2 of Vermaseren’s CIMRM today.  Let’s see if my local library can get it.

Ordered 1,000 flyers from a local designer, to go in the welcome pack of the Oxford Patristics Conference.  These are due by 4th August, so need to be ready by then.  Some poor souls then have to make up those packs by hand.  Also contacted the conference to remind them I exist and intend to have such a flyer.  (Need to think about how personally I am  going to get there, and how to do some kind of book display!)

I also ordered two review copies, one for Vigiliae Christianae, one for the Journal of Theological Studies.  It’s interesting that the journals have a rather stand-offish attitude to publications.  You don’t exactly feel enthused to send them copies.  I wanted to send a copy to the Journal of Early Christian Studies, but I can’t find a contact address!  My email enquiry was ignored.  Rather baffling that.

A couple of days ago I had the offer to review a history of the Successor period, after Alexander, by James Fromm.  I agreed yesterday, and — to my utter astonishment — a copy arrived today.  By international priority post, no less!  That must have cost a bit.  But it’s timely — something to read over the weekend.

I took a load of paperbacks down to the local charity shop — four plastic bags full.  Glad to see the back of books that I know I shall never read again.  I rescued a few from the pile, tho!

I also have a pile of academic books I want to get rid of.  I have an academic in Europe who could use them, and I’d be willing to donate them.  But … you can’t post books from Britain.  You really cannot.  I’ve been into two post offices today, enquiring.  I had with me six small books. Total weight just under 2 kg (about 4 pounds in real weights).  Price to post was over 11GBP (i.e. $17).  It’s more costly for individual books.  If I get 20kg, it will cost me about 90GBP (i.e. $140), just to post them.  Cynically, surface post for printed papers is made more expensive than airmail.

I found myself wondering if the cheapest way to do this is just to hire a student to fly over there by a budget airline with a suitcase.  I bet it would cost less than 90 GBP!

Share

A scholion on Lucian about Mithras, and a translation of Theodoret

Here’s a couple of stray thoughts, relating to previous posts.

Firstly, I can confirm that there is a translation into English of Theodoret’s Fabularum Haereticorum Compendium in the 1990 these by Glenn Melvin Cope, An analysis of the heresiological method of Theodoret of Cyrus in the “Haereticarum fabularum compendium”.  I got hold of a copy today, and all five books are translated.

Secondly … Andrew Eastbourne very kindly translated a scholion on Lucian, which related to Mithras.  I extracted it from Cumont’s Textes et Monumentes and asked him to do the honours.  Here’s what he says:

Cumont cites two scholia on Lucian which discuss Mithra(s), from the edition of Jacobitz.  For a more recent edition, see Rabe, Scholia in Lucianum (1906).[1]

Scholion on Lucian, Zeus Rants / Jupiter tragoedus 8 [cf. Rabe, p. 60]:

This Bendis…[2]  Bendis is a Thracian goddess, and Anubis is an Egyptian [god], whom the theologoi[3] call “dog-faced.”  Mithras is Persian, and Men is Phrygian.  This Mithras is the same as Hephaestus, but others say [he is the same as] Helios.  So then, because the barbarians would take pride[4] in wealth, they naturally also outfitted their own gods most expensively.  And Attis is revered by the Phrygians…

 Scholion on Lucian, The Parliament of the Gods / Deorum concilium 9 [cf. Rabe, p. 212] 

Mithrês [Mithras]…  Mithras is the sun [Helios], among the Persians.[5]

——-
[1] I have noted points where Rabe’s edition differs in substance from the text printed by Cumont.  Rabe’s edition is available online at http://www.archive.org/details/scholiainlucianu00rabe
[2] Lucian’s text here mentions Bendis, Anubis, Attis, Mithrês [Mithras], and Mên.
[3] The Greek term normally refers to poets who wrote about the gods, like Hesiod or Orpheus.  Note that this is an emendation; the mss. read logoi (“words / discourses / accounts”), which Rabe adopts in his edition.
[4] Gk. ekômôn; lit., “wore their hair long / let their hair grow long.”
[5] Rabe’s text:  “Mithras is the same as Helios, among the Persians.”

 I will add this material to my collection of Mithras literary references.

Share

More on the Eusebius and Hegesippus of Rodosto / Raidestos

Today I managed to get a look at R. Forster’s De antiquitatibus et libris manuscriptis Constantinopolitanis, 1877. [2019 update: now here]  This, if you remember, contains a catalogue of Greek manuscripts said to exist in the 16th century at Rodosto / Raidestos, a town just outside Constantinople.

Well, it does contain such a list.  The list covers two and a bit pages, no less, starting on p.29.  The publication is rather rubbishy, and I wasn’t easily able to work out just where the data came from — the article text was in Latin, and badly structured.   But I laboured through the list of Greek works.  (It was in a rare books room, so I could get no photocopies)

And … I think it’s a hoax.

A lot of books look reasonable to me.  But I don’t believe, or not very much, that the library contained a copy of the lost comedies of Menander.  That is quite unlikely, and appears close to the top of the first page, shortly after some works of Aristotle.

On the second page, close to the bottom, are two entries, one above the other.  These were in Greek, but they read:

History of Hegesippus
Eusebius Pamphilus against Porphyry

This is highly suspicious.  The first of these probably wasn’t extant much after the fall of the Western empire.  But it does appear as bait in various lists of books supposedly extant during the 16th and 17th century, published by Theodor Zahn (my translation here) and Ph. Meyer (ditto).  If it existed, such a book would be beyond price; and that, probably, is precisely why it is listed in book lists designed to tempt western collectors.  Its very presence suggests fraud.

But for this improbability to be followed by yet another lost work primarily of interest to westerners is beyond probability, in my opinion.

I would imagine that the list is a hoax.  It doesn’t look real to me.  Normal medieval catalogues start with biblical works, patristic works, and add other material towards the end.  This one is a mixture of stuff, much of it clearly far more interesting in the west than to any Greek monastic collection.  Close to the top, where the eye will fall on it almost immediately, is something a westerner would want — Menander.  And the two other items?  Well, doubtless there were all sorts of people hunting around Greece in the 16th century, asking after this, asking after that.  What easier than to make up such a list, include a few of the items, inveigle someone to come out with a belt of gold, make the long journey, and then say (with straight face) “Sorry, we’ve lost those; but look what we can sell you!”

Was there ever a collection of books at Rodosto?  Perhaps there was.  It should be investigated, certainly.

But, alas, I can no longer feel any confidence that the Eusebius against Porphyry was ever there.

Share

Mithras in Tarsus

Today I had the chance to look for ten minutes at volume one of Vermaseren’s Corpus Inscriptionum et Monumentorum Religionis Mithriacae (CIMRM).  The second volume was inaccessible, unfortunately.  The two volumes apparently parallel the two volumes in Cumont’s Textes et Monumentes, so I infer that the second volume may contain literary references.

Vermaseren arranged his collection of inscriptions geographically, and started with eastern parts — some coins from Bactria, in fact, although these were clearly of Persian Mitra to my eye.  There was but a single entry for Cilicia, which was a bronze aes of the reign of Gordian III, ca. 240 AD (CIMRM 27). 

What struck me, profoundly, was that the vast majority of the book was devoted to finds from Rome itself.  Vermaseren stated that he wanted to begin the book with Asia, as that was where the cult originated (or so he thought).  But the impression made, looking at those entries, was of a cult originating elsewhere, and that the material in Asia was distinctly peripheral to it.  Just holding the pages for each area revealed a cult whose archaeology was overwhelmingly western.

All this reminded me of many a confident statement online.  E.g.

“It was in Tarsus that the Mysteries of Mithras had originated” — Timothy Freke and Peter Gandy, 1999, from here.

“Now Tarsus was one of the chief seats of Mithraism” — Roy Wood Sellers, from here.

“David Ulansey holds (or rather speculates) that, in the late 2nd-century BCE, a group of Stoics in the city of Tarsus originated Mithraism.” — from here.

The list could be extended.

And yet … all we have to support such a claim, from the archaeology, is a single coin? 

Searching for an image of the medallion online, I encountered the image of a coin of Gordian III from Tarsus, here at Numismatics.org.  The coin also has a deity wrestling a bull on the reverse — probably Mithras.  It is a great blessing to have so many images of coins online, indeed.  The images are:

Here is the image of what is perhaps the same item, given by Cumont in The Mysteries of Mithra, p.201 (from here – click on the image below for a larger version):

All this is not much, tho.

We do have the statement of Plutarch in his Life of Pompey that the Cilician pirates in 68 BC worshipped Mithras.  But probably the eastern deity is meant, linking the pirates with older enemies of the Romans like Mithradates.  But equally we may not be able to rely on the statement at all.

And that, it seems, is all the evidence we have about Mithras and Tarsus.

Enough to say that Tarsus was a major cult centre?  It seems unlikely.

Share

Is there room for a remake of “Up Pompeii”?

Do you remember the old TV series, Up Pompeii?  Possibly not.  It hasn’t been shown in many, many years.  It was a hit before most people reading this were born.  There was also a film version, from which the image (left) is taken.

The comedy — or farce, for such it was — was set in Roman times, with a bunch of actors pretending to be Romans, and the whole thing really just a setup for a series of smutty jokes of the kind told 50 years ago, and which have not worn well today.

Similarly there was a US stage show, A funny thing happened on the way to the forum, of much the same vintage and, I fear, much the same quality.

But could such a show be made today?  And if so, what would it look like?

The broad, lazy farce style would have to go.  I doubt a single gag could be reused.  The episodes would have to tell a story.  But surely, surely, this is essentially a sit-com?  If The Big Bang Theory, set in a roomful of young physicists, can work, something similarly organised would work, set in ancient Rome.

One element that was integral to the original was the titillation.  This relied on the fact that porn was not available readily.  In these less innocent days, that side of things would have to go.

But there is clearly a market for light fiction set in Roman times.  The ‘Falco’ detective novels of Lindsay Davis prove this, where the characters all speak as if they were moderns, but live in ancient Rome.

The main character, the humorous slave Lurcio, on whom “the heat and burden of the action fell”, would need to be a sharp modern comic — something like Frank Skinner used to be.  But surely that is possible?

It seems to me that modern TV producers are missing a trick.  There is a sit-com here, ready to be made.

 

Share

From my diary

I have gone through my page of literary testimonies to Mithras and added references to Cumont.

Share

I hate Lightning Source

Yup.  They’ve done it to me again.

I uploaded the stuff for the Eusebius paperback three weeks ago.  Yesterday I got impatient and asked where the proof was — no reply.  Today I got onto their chat system, and they tell me my order wasn’t processed because the book files were not uploaded!  Oh yes they were!

SO unprofessional…

Better still, the chat “representative” is now giving me the run-around — “contact my client representative” (who didn’t reply yesterday).

Share