July 4, 2009

Rare copy of the Declaration of Independence surfaces just in time for July 4th

Image: U.K. National Archives, by way of Associated Press

Image: U.K. National Archives, by way of Associated Press

The Associated Press reports British researchers recently found a rare original copy of the Declaration of Independence. The copy, one of the “Dunlap Broadsides” so named after its printer, might have ended up in Great Britain due to British interception of an American naval vessel.

George Washington had a brand new Dunlap Broadside read to his troops in New York on July 9, 1776.

The Dunlap Broadside reflects a non-unanimous declaration because New York had originally abstained from the vote on its approval. New York finally assented to the document on July 15, 1776.

The Irish-born John Dunlap published a weekly newspaper, The Pennsylvania Packet. An ardent supporter of — and soldier for — the American cause, he became the official printer to the Continental Congress in 1778. In 1787, his newspaper published the brand new U.S. Constitution.

Only 200 Dunlap Broadsides were printed, and the recent find is one of approximately 26 known to be extant. The last one to surface sold for $8.14 million in 2000.

July 2, 2009

Why do we speak no ill of the dead?

Psychology Today bloggers Kayla Causey and Aaron Goetz have taken an admirable stab at answering a question I’ve often puzzled over: Why we won’t speak ill of the dead, and why we’re so assiduous in this refusal that, when someone like Michael Jackson dies, we suddenly forget the creepy final 15 years of his life and re-crown him with his “King of Pop” title from the 1980s.

Their theory is food for thought. Early man might have evolved a predisposition to assume something that’s motionless is merely sleeping, the rationale being that an inert bear or sabertooth tiger might wake up and bite one’s arm off. This instinct might explain our abhorrence of speaking ill of the dead — a deep-seated, if not entirely rational, fear that they might haunt us if we disturb them. It’s the reason we often add “rest in peace” to any utterance about a dead person, especially if we’re saying something less than complimentary. The tendency persists in part because we don’t know what it’s like to be dead, and so we err on the side of caution and assume that the dead might be omniscient.

I’ve always chalked up our reluctance to say bad things about dead people to pity of the deceased. They’ve had the ultimate misfortune, so why make things worse for them? But Causey and Goetz’s proposition makes a lot of sense, too. To pity the dead is to assume there’s something remaining to be pitied.

Goetz and Causey also have a fascinating theory explaining how homosexuality manages to endure through natural selection.

July 1, 2009

The Brits hang onto the Elgin Marbles

Image courtesy of Wikimedia Commons

Image courtesy of Wikimedia Commons

The British Museum is a wondrous place filled with a staggering array of priceless antiquities, many of which didn’t originally come from Great Britain. It’s easy — and oh-so-politically-correct — to condemn the British government as a bunch of thieving imperialist rascals for all this hoarding of other nations’ cultural heritages. Although I’m not usually one to either condemn people on account of events I don’t fully understand or buy into every nationalist myth that comes along, I used to pretty much accept it as a given that the British spent most of the 19th century looting less-well-organized parts of the world.

After reading culture critic Richard Dorment’s article in yesterday’s Telegraph, I think I owe the British an apology, as might a lot of other people. Mr. Dorment sets the record straight thusly:

Lord Elgin paid the enormous sum of £39,000 to acquire the marbles, and was careful to obtain documents from the Turkish Government approving their removal from Greece, which had then been part of the Ottoman Empire for 350 years. Since Parliament legally purchased the marbles from Lord Elgin in 1816, the British Museum’s title to them is unassailable. The Greeks know this perfectly well – otherwise, instead of pulling this PR stunt, they would be suing Britain in the European courts.

Dorment continues to point out facts I didn’t know, such as exactly how the Marbles came to be in such a pitiful state at the time Elgin acquired them: The Ottoman Turks used the Parthenon “first as a mosque and then as a powder magazine”; and, by the end of the 18th century, Turkish soldiers were using the priceless Marbles for target practice. And lest we think it was just the Turks abusing the Elgin Marbles, Mr. Dorment also notes that the locals were burning them to make lime for use in home construction.

At the Parthenon, June 2006

At the Parthenon, June 2006

Dorment suggests that, rather than huffing and puffing with righteous indignation over the Elgin Marbles, the Greeks should erect a statue honoring Lord Elgin for saving the Marbles, which are now viewed free of charge by some 4.6 million visitors per year. And, while there is easily accessible information on the existence of an actual legal controversy over the legitimacy of Lord Elgin’s actions in removing the statues, it is certainly worth pointing out that the Greek government has never thought enough of their case to sue. Rather, they seem content trying to shame the United Kingdom into handing over their treasure.

It’s also far from clear that, if Elgin hadn’t interfered, there would at this point still be anything left of the Elgin Marbles to squabble over.

June 18, 2009

Equality or payback?

Thomas Sowell is a great American who often expresses that which the rest of us either can’t quite articulate or shrink from articulating for fear of being accused of racism. In his recent column on the identity politics of Judge Sonia Sotomayor, he points out the fundamental error of reverse discrimination:

One of the many problems of the payback approach is that many of the people who most deserve retribution are no longer alive. You can take symbolic revenge on people who look like them, but this removes the whole moral element. If it is all right to discriminate today against individuals who have done you no harm, then why was it wrong to discriminate against you in the past?

Mr. Sowell has been on the receiving end of old-fashioned racism, and he deserves our attention now. “Equality or Payback?” should be required reading for all Americans — especially those in the Senate.

June 11, 2009

Review: King John

KING JOHN

by W.L. Warren

King John, by W.L. Warren

King John, by W.L. Warren

W.L. Warren begins King John with an explanation of how and why John ended up with the dastardly reputation we all know from Robin Hood stories and other popular fiction. John, Warren says, suffered from a confluence of factors that have rendered a slanted and warped portrait of him. Historiographical methods of the past concentrated almost entirely on contemporary chronicles, practically ignoring administrative records and other, more objective sources. John especially suffers under this kind of examination, since the chroniclers who wrote about his reign were all either poorly informed, outrageously prejudiced, or both.

John is mocked with the name “Softsword” for having lost his hold on the French domains his father, Henry II, and his brother, Richard I, worked so hard to keep. Warren points out, however, that such far-flung territories could never have been maintained, and, even had Richard lived, the French outcome would probably have been the same. Far from being a military do-nothing, John is the founder of the Royal Navy. Warren marvels that a nation that came to treasure its naval superiority as England did could so completely vilify the founder of its navy.

But this book is no whitewash, either. John was duplicitous and grasping and didn’t trust anyone who wasn’t beholden to him. He surrounded himself with baseborn hangers-on, excluding and alienating the barons of his realm. He took money for dispensing justice and then still ruled against the side that paid him. He was cunning and conniving, and was known to issue decrees that said one thing while secretly issuing instructions that ran exactly counter to what he wrote.

Yet this same king instituted something that, to historians, is even more important than the Royal Navy: the systematic keeping of government and court records. Before John ascended the throne in 1199, English government recordkeeping is spotty and haphazard – a frustratingly obscure and incomplete source for the study of history. But from 1199 on, these same records emerge as a rich and authoritative resource. Hmm, almost as if John knew the chroniclers weren’t going to treat him fairly…

Another myth that gets busted in this book is the one about King John’s being forced to sign the Magna Carta. While Warren concedes that John had backed himself into a corner by running roughshod over his barons, he explains that the Magna Carta was simply a compromise brokered between him and his opponents. Nobody was holding a gun to his head – and wouldn’t have been even had guns been invented. And John had the last laugh when, days later, he made England a fief of the Pope, who reciprocated by declaring the Magna Carta null and void.

When I started reading this book, I had a fairly negative attitude about King John. By the time I finished, I still didn’t like him much, but I had a new appreciation for him as a brilliant, complex, and probably tortured soul who tried to do great things and occasionally succeeded.

June 6, 2009

Niles Crane and the bucket o’ chicken

Niles Crane

David Hyde Pierce as Niles Crane

Leave it to me to follow up a profound (I hope) piece on my path to atheism with a silly bit of lowbrow humor about a character from an old sitcom.

This article in today’s Wall Street Journal, about the crass behavior of audience members at Broadway shows is — shall we say — interesting. But the funniest part was this anecdote shared by actor David Hyde Pierce, who played Frasier Crane’s class-conscious brother, Niles in the long-running series Frasier.

David Hyde Pierce, now starring in “Accent on Youth” on Broadway, has seen the gamut of faux pas. During “Curtains,” for which he won the Tony for best actor in a musical in 2007, he witnessed a family passing a bucket of chicken down the front row.

“You want to take the bucket and stick it on their head,” he says. “On the other hand, it also suggests these are people who don’t usually go to the theater, and that’s not a bad thing.”

Niles, I totally agree with you.

I wish I had some profundity to offer today, but alas, I just tucked my First Big Historiography Paper into the online assignment dropbox, and my brain isn’t good for much more than laughing about greasy fried batter and 10-year-old sitcoms.

May 16, 2009

Why I don’t need God

Notre Dame Basilica, Montreal, 2008

Notre Dame Basilica, Montreal, 2008

Like many (if not most) atheists, I was raised Christian and lost my faith gradually over many years. From the time I was a preschooler, my faith was threatened by my curiosity. Many factors influenced my ultimate transformation: the numerous inconsistencies in doctrine, knowledge of the history of Christianity, a decent understanding of science. Add to that the obscene prosperity of evil versus the grinding misfortunes of the innocent and the absence of modern-day miracles (the loaves-and-fishes variety, not just someone’s cancer mysteriously going into remission).

Blaise Pascal

Blaise Pascal

I’m almost ashamed to admit that, for at least a decade, I continued to “believe” only out of fear of what might happen if I didn’t. Silly as that was, I learned that, in so hedging my bets, I was in august company.

Finally, though, I faced facts. Pretend as I might, I couldn’t hide my lack of faith from an omniscient god. If he existed, he already knew I didn’t believe in him. No matter how I protested, he would consign me to hellfire anyway. So I embraced my doubts, stopped mentally torturing myself, and began exploring other philosophies. Long story short, I quietly acknowledged my atheism about 10 years ago, in my early thirties.

It was after this ultimate break with religion that my eyes opened to the most compelling reasons not to believe. While my mind was shackled by faith — even the mere attempt to hold onto faith — I couldn’t see the things that make a god not only unnecessary for, but a barrier to, a life well-led.

What really makes a god at best superfluous are the wonders that surround us — both the things we create and the things that this wondrous, perfect mix of atoms we call earth presents to us unbidden.

Muir Woods, 2008

Muir Woods, 2008

Which inspires more awe: That a magnificent stallion, a majestic, old-growth forest, or a crystal-clear, blue-white diamond was simply plopped down before us by some far-off, inscrutable being whose prejudices and temperament are suspiciously similar to our own, or that those things emerged over millions of years through natural, knowable processes that required no divine intervention?

What makes a god potentially harmful is the irrational demands he places on one’s conscience and morality.

Which is more comforting: Believing you must carefully choose whom to befriend based on whether they value — and abhor — all the same things you do, or being free to associate with anyone who is kind or funny or helpful, without having to judge them or feeling obligated to convert them to your personal code of behavior?

Which wastes more energy: Continual mental grappling with latest evidence debunking religion, or accepting the world as it is?

Which offers more validation: Thinking you must rely on the aforementioned inscrutable being for your complete set of moral values and ethics, even when it tells you to shun people who aren’t hurting anyone, or knowing that the elegant logic of the Golden Rule — which is demonstrable in evolutionary psychology — is all anyone really needs?

Which is more emotionally satisfying: Believing that, when family and friends love you and look after you, it’s really just a god working through them as if they were marionettes, or that they do these things because hundreds of millennia of evolution have endowed the human brain with an innate sense of empathy toward others?

Living in the Deep South, on the buckle of the Bible Belt, I frequently suffer the sting of isolation. I understand a little of what a closeted homosexual must feel: Most of the people who populate my day-t0-day life would be horrified to know I’m not guided by the same values they believe to be immutable and essential — that my absence of belief is just as strong as their belief.

But I find solace in the knowledge that I see the world with greater clarity. I suffer from fewer irrational fears. I didn’t just accept a certain philosophy of life because my parents told me to, but rather put much thought and effort into a rational examination of the world and my own mind. And I know that letting go of an enormous source of emotional stress hasn’t made me one iota less moral.

May 1, 2009

Evolution in 5 1/2 minutes

In this beautifully-done video, Sir David Attenborough explains evolution in five-and-a-half minutes. It’s not going to convince any young-earth creationists, who will simply stick their fingers in their ears and chant “la-la-la.” It glosses over the natural selection process, which is understandable for a video of this length. But it’s worth watching for its visual appeal, for its perspective, and because David Attenborough is just cool. As the subtitle says, it will make you feel insignificant.

April 28, 2009

Review: The Historian

THE HISTORIANhistorian
by Elizabeth Kostova

The marketing campaign accompanying the release of this book seemed determined to class it with The Da Vinci Code. While that’s an understandable economic decision, it’s a shame from a literary standpoint. Now, I didn’t read The Code, so I have no business telling you it’s bad. I didn’t read The Code because the amateurish writing style put me off before I got to the end of page one. But I can tell you I devoured every elegant word of the 656-page Historian.

It’s the early 1970s, and our unnamed 16-year-old American heroine lives a lonely yet still rather enviable existence with her father and a housekeeper in Amsterdam. They vacation in history-laden European destinations most of us have only seen in pictures. She reads the dusty old volumes in her father’s library. One day, she uncovers a beautiful leather-bound volume with all its pages blank except for one sinister woodcut of a dragon in the center. Along with the book are letters and research by the scholar who was her father’s graduate advisor. When she asks her father what these items are, she gets a tale – gradually revealed at great personal cost to him – that sends both of them on a quest for the world’s oldest living – or rather, undead – person: Vlad Dracula.

The reader is shuttled backward and forward through time between the 1950s and the 1970s. We meet the heroine’s parents at the time when they’re drawn together by a common goal: saving someone who’s important to them both, someone they’re convinced has been abducted by Dracula. This search takes them to Turkey, to Hungary, and then on to Romania and back to Turkey again.

Meanwhile, back in the present-day 1970s, the heroine gradually unravels her family’s sad and shocking past, which is inextricably linked with Dracula himself. She soon realizes she has no choice but embark on a journey of her own – one that will bring her either profound joy or profound sadness. But the one thing that’s never in doubt is that it’s the adventure of her life.

The hunt for Dracula takes the characters to places that are unorthodox by vampire novel standards yet perhaps more appropriate: churches, libraries, universities and monasteries. There’s only one relatively brief but thoroughly memorable nighttime visit to a castle ruin. But if you’re thinking there can’t be much suspense or many thrills in watching graduate students poke around in old books, letters and manuscripts, think again. The Historian is that great rarity among literary novels: a page-turner. Not only is it more beautifully written than anything to come out of New York in a long while, but it’s also full of edge-of-the-seat thrills, some of them deceptively subtle, and it’s an emotional roller coaster ride. There’s very little bloodletting, but Ms. Kostova wrings every drop of impact from those infrequent spillages. These characters aren’t hunting Dracula simply because they hate him or they want to prove how smart and brave they are. They’re hunting him because they can’t do anything else. There is no better motivation, nor one that’s easier for a reader to identify with.

In my opinion, The Historian was the best novel of 2005, and I believe – pardon the pun – that history will treat it well.

The Historian

April 27, 2009

The crusaders were not seeking wealth

A discredited theory about the Christian crusades of the Middle Ages refuses to go quietly but persists in rearing its head in the oddest places.

First things first: Primogeniture was the practice of having the oldest son inherit all of a family’s land (land being the sole source of wealth in medieval Europe). The reason behind it was practical — to avoid endlessly subdividing estates until there was nothing left and heirs were killing each other for the scraps — but it had unpleasant side effects. Younger sons were left to fend for themselves. Add to this a socioeconomic structure that gave these younger sons only two potential career choices, knighthood or holy orders, and you get a glut of penniless, testosterone-soaked warriors who can’t afford to marry. These young toughs were every bit as menacing as today’s street gangs.

We think of medieval tournaments as highly formalized “Medieval Times” type pageants in which mock battles were fought over the favor of fair ladies. But the earliest tournaments were, in fact, free-for-alls (mêlées) in which these bored knights-errant killed and maimed each other and anyone else unlucky enough to stumble into their paths.

Until recently, conventional wisdom held that, when Pope Urban II preached the First Crusade, a significant part of his motivation was the desire to give underemployed, unmarried young knights something to do other than cause trouble at home.

“So you malcontents wanna murder and pillage, do ya?” we imagine His Holiness saying. “Well, have I got a deal for you!”

This same outdated conventional wisdom further asserts that the knights who heeded Urban’s call were mostly landless younger sons seeking their fortunes.

But Thomas Madden’s 2000 book, A Concise History of the Crusades (updated in 2005 as The New Concise History of the Crusades) put that fallacy to rest. Through computer-aided analysis of crusader data, Mr. Madden found:

What is clearest in the documentary record is that the vast majority of these knightly crusaders were not spare sons but instead the lords of their estates. It was not those with the least to lose who took up the cross, but rather those with the most.

Madden, Thomas F. A Concise History of the Crusades. 2000. p. 12.

Hard as it might be for the present-day Christian West to believe, the reason for the crusades was quite straightforward. Muslim imperialist armies had been inching westward into Christian lands for a long time, and both Church and secular leaders decided enough was enough. If anything, prudence would have dictated that they begin the crusades much earlier — for instance, as the Iberian peninsula was falling to the Moors more than 300 years before the First Crusade.

But I digress. This post is intended as a rebuttal to writers who continue to argue, somewhat smugly, that it was a “backward” western custom — primogeniture — that motivated crusaders to take up the cross. But, far from being backward, primogeniture was the best of a limited set of economic options. Further, it was wealthy lords who did the crusading, and many of these returned home much less wealthy than before their expeditions.

It might be tempting to draw parallels between the crusades and the modern jihad being waged against the (nominally Christian) West by certain Muslim factions in the Middle East. That many jihadist foot soldiers are disaffected young men with no money and little education adds to the pleasing symmetry of this conjecture.

But the symmetry is imaginary. While I don’t doubt that dramatically increased educational and economic opportunities in the Middle East would take much of the wind out of the sails of Al Qaeda, Hamas, and Hezbollah, there exists no parallel between the twenty-first century Islamic jihad and the Christian crusades of the eleventh through the thirteenth centuries.