Western Civilization

One weekend, I found my younger son at the kitchen table, carefully writing out everything he knew about the Olympian gods for his school homework. His brow was furrowed, and he trained his eyes on the page with a level of concentration that I wish he would pay to his maths homework. So I asked him—casually, I thought—why he was so interested in the ancient Greeks. He beamed up at me with an angelic smile and answered, “Because that’s what you study, Mama.”

At this point, my heart nearly burst with parental pride. I am a Professor of Classical Archaeology and the ancient Greeks are, quite literally, my bread and butter. But my heart sank when my son added as an afterthought, “and because the Greeks gave us Western Civilization.” Buckle up, kid, I thought, you’re in for a lecture.

I wanted to tell him that the ancient Greeks did not give us Western Civilization. That there is no golden thread, unfurling unbroken through time from Plato to NATO. That we in the modern West are not the heirs of a unique and elevated cultural tradition, stretching back through Atlantic modernity to Enlightenment and Renaissance Europe, and from there through the darkness of the medieval period and ultimately back to the glories of classical Greece and Rome.

For most of us, it seems normal—even natural—to think of Western history in these terms. Unthinkingly, we assume that the modern West is the custodian of a privileged inheritance, passed down through a kind of cultural genealogy that we usually refer to as “Western Civilization.”

It is a version of history that is all around us, set out in popular textbooks, encoded implicitly into children’s stories and Hollywood movies, and proclaimed loudly and sometimes even angrily by commentators on both sides of the political spectrum. But it is a version of history that is simply wrong.

Research points to a different version of Western history. I have myself spent two decades of my professional life uncovering how ancient Greeks and Romans were much more diverse than we might think. They were neither predominantly white nor predominantly European, and indeed did not conceive of racial and geographical categories in the same way that we now do. As a result, the monks of western Europe, laboriously copying Latin manuscripts in their dusty scriptoria, were not the only medieval heirs of classical antiquity.

So too were the merchants of fourteenth century Sudan, conducting their trade in Greek; and so too were the Buddhist sculptors of northern India and Pakistan, who drew on the artistic traditions of the Indo-Greek kingdoms.

But perhaps the greatest centre of medieval classical learning when it came to the sciences was in Baghdad, the capital of the Abbasid Caliphate, where classical scholarship was fused with new philosophical and scientific developments drawn from across Asia, Africa, and Europe.

Put simply, the real history of the West is much richer and much more complex than the traditional grand narrative of Western Civilization acknowledges. It is not a golden thread but a golden tapestry—in which strands of diverse peoples, cultures, and ideas have been woven together over the centuries.

Our notion of Western Civilization is then demonstrably wrong, proven to be factually incorrect again and again by the mounting weight of historical and archaeological research. So where did the idea come from anyway? And why do we still cling to a version of Western history that we know to be untrue?  READ MORE...

Kapilikaya Rock Tomb

The Kapilikaya Rock Tomb. Photo: Savas Bozkaya/Shutterstock

Deep in the mountains of Turkey’s Çorum province, an ancient tomb fades into obscurity. Its past is almost forgotten and its future looks bleak. Details of its construction and the occupant inside are unknown. For thousands of years, the Kapilikaya rock tomb has been both a hidden architectural marvel and an extraordinary puzzle.

Çorum province lies not far from the Black Sea, on the Central Anatolian Plateau near the North Anatolian Fault. Tectonic activity has created diverse rock formations, enhanced by folding and faulting.

According to sources, the word Kapilikaya means precisely what it is: a rock with a door. The Kapilikaya rock tomb dates to the 2nd century BC, during the so-called Hellenistic Period. Some Turks believe that the tomb is Roman, not Greek. Modern Turks and Greeks often don’t get along.

Unknown builders carved the tomb into an outcrop. A trail on the left side leads up to a set of stairs at the base. Unfortunately, the base of this doorway is a canvas for graffiti artists.

From the outside, the tomb’s entrance looks like a massive doorway. In fact, the door doesn’t open, it never did, and there isn’t much space inside. Rather than the giant grotto suggested by the imposing size of this faux-door, it is simply a small crypt with little room for anything except a body.  READ MORE...

Tourist Site Rewrites History

(CNN) — It's world-famous for the Roman ruins of Herculaneum and Pompeii, destroyed by the eruption of Vesuvius in 79 C.E., but the latest tourist attraction in Naples shows a very different side of the city.

Opening in June, the Ipogeo dei Cristallini -- Hypogeum of Cristallini Street -- is part of an ancient cemetery, located just outside the walls of Neapolis, as the city was called 2,300 years ago.

Not only is the cemetery more than 400 years older than the ruins of Pompeii and the other Roman towns along the Bay of Naples, but it isn't Roman at all. In fact, it was built by the ancient Greeks, who founded Naples in the eight century B.C.E., and kept it a fully Greek city, even when it came under Roman control centuries later.

It's a game-changing opening, according to archaeologists, that promises to change how we think of Naples, the Mediterranean in ancient times, and even Greek artistry. It also, those involved with the project believe, has the potential to protect Naples from a tourism boom that, if it continues, could bring overtourism to the city.

In the bowels of the city

Forty feet below the garden of a 19th-century palazzo, in what's now the Sanità area of the city, a steep staircase burrowing underground leads to four tombs. Each with their own grand entrance -- one even has Ionic columns sculpted on its façade -- they open on to what is thought to have been the original pathway that mourners would have taken.  READ MORE...

We Need Mythologies

In 1872, at the age of 28, Friedrich Nietzsche announced himself to the world with The Birth of Tragedy, an elegiac account of the alienation of Western culture from its spiritual foundations. According to Nietzsche, the ancient Greeks had once mastered a healthy cultural balance between the ‘Apollonian’ impulse toward rational control and the ‘Dionysian’ desire for ecstatic surrender. From the 5th century BCE onward, however, Western intellectual culture has consistently skewed in favour of Apollonian rationalism to the neglect of the Dionysian – an imbalance from which it has never recovered.

The primary villain of this story was Plato, whom Nietzsche accused of setting philosophy on its rationalist track. Plato’s immortalisation of his teacher, Socrates, amounted to nothing less than a morbid obsession with intellectual martyrdom. His Theory of the Forms taught generations of philosophers to seek truth in metaphysical abstractions, while devaluing lived experiences in the physical world. Plato’s intellectual revolution, in particular, was born out of the destruction of myth. In his wake, philosophy had been left ‘stripped of myth’ and starved of cultural roots. Modern culture, for Nietzsche, continued to languish in the shadow of Plato’s legacy, still grappling with its ‘loss of myth, the loss of a mythical home, a mythical, maternal womb’.

Seven decades later, at the end of the Second World War, Karl Popper mounted what would become, after Nietzsche, the second-most famous attack on Plato in modern philosophy. In The Open Society and Its Enemies (1945), Popper suggested that Plato had provided Western thought with its first blueprint of the ‘closed society’. In the Republic, Plato envisioned an ideal city that prioritises the harmony of the collective over the freedom of individuals, the preservation of the status quo over innovation, and the authority of intellectual gatekeepers over democracy and truth. The toxic influence of Plato’s political vision, Popper argued, could be traced through the history of philosophy, all the way to Nazi Germany and other forms of contemporary totalitarianism.

Like Nietzsche, Popper blamed Plato for setting Western philosophy on the wrong course. He did so, however, for precisely the opposite reason. Popper’s Plato was no rationalist. Rather, Popper boiled down the difference between open and closed societies to the difference between a culture of criticism and a culture of myth. Plato, as the first and the greatest of the enemies of the open society, had advocated the suppression of free criticism in order to establish an ‘arrested state’, sustained by myths and deception. Pointing to the Republic’s controversial foundation narrative, the Myth of Metals, Popper credited Plato with writing an ‘exact counterpart’ to ‘the modern myth of Blood and Soil’.

Who was right? Was Plato a short-sighted rationalist, who led philosophy astray by unmooring it from a more authentic, mythic past? Or was he a devious mythmaker, who introduced an uneasy current of irrationalism into the citadel of reason? How could he be both? Put differently: was Plato to blame for steering philosophy away from myth, or for bringing it closer to myth?

Neither The Birth of Tragedy nor The Open Society is celebrated today for its author’s fidelity to historical accuracy. Nonetheless, both remain iconic because Nietzsche and Popper were each on to something resonant about the relationship between myth and philosophy, and the curious symbolic role of Plato in our inherited understandings of that relationship.  READ MORE...

Greeks in Pompeii Skeletons

Archaeologists in the ancient city of Pompeii have discovered a remarkably well-preserved skeleton during excavations of a tomb that also shed light on the cultural life of the city before it was destroyed by a volcanic eruption in AD 79.

A skull bearing tufts of white hair and part of an ear, as well as bones and fabric fragments, were found in the tomb in the necropolis of Porta Sarno, an area not yet open to the public that is located in the east of Pompeii's urban center. The discovery is unusual since most adults were cremated at the time.

An inscription of the tomb suggested that its owner, a freed slave named Marcus Venerius Secundio, helped organize performances in Greek in Pompeii. Experts said it was the first confirmation that Greek, the language of culture in the Mediterranean, was used alongside Latin.

"That performances in Greek were organized is evidence of the lively and open cultural climate which characterized ancient Pompeii," the director of the Archaeological Park of Pompeii, Gabriel Zuchtriegel, said in a statement announcing the discovery.

In an interview with The Associated Press, Zuchtriegel said Marcus Venerius clearly had been able to make a living for himself after he was freed as a slave, given the "monumental" size of his burial tomb. "He didn't become super rich, but certainly he reached a considerable level of wealth," Zuchtriegel said.  READ MORE

Babylonian Tablet

TUCKED AWAY in a seemingly forgotten corner of the Istanbul Archaeology Museum, Daniel Mansfield found what may solve one of ancient math’s biggest questions.

First exhumed in 1894 from what is now Baghdad, the circular tablet — broken at the center with small perpendicular indentations across it — was feared lost to antiquity. 

But in 2018, a photo of the tablet showed up in Mansfield’s inbox.

Mansfield, a senior lecturer of mathematics at the University of New South Wales Sydney, had suspected the tablet was real. He came across records of its excavation and began the hunt. 

Word got around about what he was looking for, and then the email came. He knew what he had to do: travel to Turkey and examine it at the museum.

Hidden within this tablet is not only the oldest known display of applied geometry but a new ancient understanding of triangles. It could rewrite what we know about the history of mathematics, Mansfield argues.

These findings were published Wednesday in the journal Foundations of Science.

It’s generally thought that trigonometry — a subset of geometry and what’s displayed on the tablet in a crude sense — was developed by ancient Greeks like the philosopher Pythagoras. 

However, analysis of the tablet suggests it was created 1,000 years before Pythagoras was born.  READ MORE