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Thucydides: The Reinvention of History by Donald Kagan 

Donald Kagan, who has been a professor of history and classics at Yale University almost as long as I have been alive has written a provocative book about Thucydides that challenges both conventional scholarly wisdom regarding the man who shares the title of “The Father of History” and the purpose of the book Thucydides meant to be “a possession forever”, The Peloponnesian War. In Kagan’s interpretation, Thucydides is the father of historical revisionism whose careful methodology furthered a political agenda: to defend the record of the Periclean state in Athens, where democracy was moderated by the wise statesmanship of the old aristocratic elite; and lay the blame for the downfall of Athens at Spartan hands on the vulgar hubris of radical democracy of mob and demagogue.

Thucydides is tightly focused argument about Thucydidean omissions, juxtapositions and treatment of sources and bias in his analytical rendering of military events and debates in the Assembly, not a comprehensive examination of  The Peloponnesian War. Specifically, the treatment of Pericles and Nicias (whom Kagan argues Thucydides favors and whom Kagan blames for failures of strategy and execution, especially the latter) vs. that he meted out to Cleon, Alcibiades and Demosthenes. Kagan criticizes Thucydides for the deliberate omission of speeches of Periclean opponents in debates where he  had been present and purporting to know the thoughts of actors where definitely had been absent, in exile; of faulty military analysis of the situation of the Spartan garrison besieged on Sphacteria due to personal enmity with Cleon and of the original expedition to Syracuse, because of favortism toward Nicias.

On Nicias in particular, a fellow aristocrat in favor of strategic restraint whom Kagan ascribes blame for the disaster in Sicily, did Thucydides seek a radical revision of the contemporary Athenian opinion. It was Thucydides belief that the post-Periclean democracy was a reckless, superstitious and greedy mob that led him, Kagan argues, to craft his narrative as an apologia for the inept statesmanship and incompetent generalship of Nicias that brought Athens to utter ruin in Sicily. Kagan’s accusations of bias on Thucydides part are more persuasive than his contention that the original expedition to Syracuse of sixty ships was a justifiable and sensible endeavor.

Kagan’s charges against Thucydides indirectly raise the larger question of politics in postwar Athens. A democracy shorn of it’s empire, long walls and fleet, defeated in external war but triumphant in brutal civil strife over it’s internal oligarchic enemies, was in all likelihood a dangerous place. Xenophon felt as a follower of Socrates, who had been associated with the reviled Alcibiades and Critias, that it was politic to leave Athens for his march upcountry under the banner of Cyrus. Socrates was unjustly put to death by the democratic faction. Writing from retirement in the luxury of a distant estate was a wiser option for a man of Thucydides’ opinions in that era than a return to the political fray in Athens and in part, would explain his supposed “revisionism”.

Strongly recommended.

[ by Charles Cameron — a meander from the symbolism of the Greek neo-Nazi party to the complex flow of the great Mississippi River ]
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As every red (or blue) blooded conspiracist knows, there’s a swastika-shaped building on the US Naval Amphibious Base Coronado near San Diego, CA.

That might of course mean the US Navy is under the spell of Hinduism or Buddhism, each of which makes use of the swastika for reasons that have nothing to do with the Nazis and more perhaps to do with simple geometric shapes and their near-universal use in rituals:

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I mention this, because symbolism is important, because the Greek right-wing party that did well in the recent elections has a flag that has been compared with the Nazi swastika, and because conspiracy theories, though informative markers of shifts in the collective unconscious in their own right, are also useful tools in the shame and blame game.

The Greek party concerned (Chryssi Avghi or Golden Dawn) points out that the central symbol of its flag (left) is taken from an ancient Greek “meander” (note similarities in the various common designs, middle) and not from the Nazi flag (right) – even though it’s curious that they choose the same black on white on red colors, isn’t it?

In my view the flag is suggestive, not conclusive: it’s their holocaust denial that proves the point.

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Anyway, it’s likely that none of that would have been interesting enough for me to post it, had my quirky researches not also pointed me to a far more interesting graphic.

Regular readers here will remember that I have an interest in graphical representations of complexity, and posted a piece titled Of railroad tracks and polyphonic thinking a while ago, in which I took the metaphor of trains of thought far too literally, and used railroad imagery to suggest a few ideas about complexity…

My researches into the Greek “meander” patterns were intriguing — but it was stumbling across this image from a post at the Ontario-based Onsite Review that decided me (and I think that’s the right usage, we are decided, we don’t decide) that I really did need to make this post.

Consider: it’s the mighty Mississippi, seen as it meanders across time:

The Onsite Review’s attribution is to Harold N. Fisk, Ancient Courses. Mississippi River Meander Belt, 1944. Their comment for this image reads:

The greek key pattern is sometimes called the meander, after the Maeander River, now called the Büyük Menderes River that flows from central Turkey to the Aegean. It winds through the Maeandrian plain in the manner of most prairie rivers, cutting into soft banks and creating oxbows.

We know a certain amount scientifically about river meanders, just as we know quite a bit about perturbations in the flow of liquids — but not enough, never quite enough to know where the river of time will take us next.

The map above illustrates the flows of a fairly simple complexity: take a good look at it. The thought-flows of a human are liable to be far more complex.