Tag: Historical Method

2018-07-16

“The Historian’s Wish List” – “clearly” jumping the gun

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by Neil Godfrey

Filed under: Historical Methods and Historiography
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The Gospels may not have been written as objective, disinterested accounts of what really happened in the life of Jesus, but they clearly do contain historical information. The trick is figuring out what is historical and what is legendary. — Bart Ehrman: “The Historians Wish List”

They “clearly do contain historical information”? Clearly? How do we know?

There are some details that can be corroborated by independent sources, such as the existence of Pharisees, Roman authority over Judea, cultic practices around the Jerusalem temple, and so forth. But without those independent witnesses we would have no way of knowing that even those details were “clearly historical information”.

Bart Ehrman does point out the existence of “external” sources in Jesus: Apocalyptic Prophet of the New Millennium — e.g. Pliny, Tacitus. Yes, their writings are certainly “external” to the gospels but to what extent they are “independent” or even authentic is another question that the historian is required to assess prior to his/her use of them. Ehrman calls them “external checks” on the gospels, but they can only be “checks” (p. 53) if they can be established to be independent. If they derive from a time much later than the events narrated in the gospels then questions inevitably arise about their independence of knowledge of the canonical gospel story. (In the case of Pliny we have serious questions about the authenticity of the key letter, not to mention the letter’s failure to even mention “Jesus” per se.)

(Note: we have seen in case studies of Demonax and Gyges on this blog that an external source can be late and still be reasonably argued to contain independent information and it can be contemporary and found to be false. But arguments need to be provided; the simple fact of lateness or contemporaneity alone does not automatically rule out or in the value of evidence. Comparable arguments would need to be supplied for the claims found in Tacitus for Tacitus to be considered an “external check” on the gospel accounts.)

It is one thing to know that documents contain or hide historical information in or behind their narratives and from that foundation proceed to see what we might consider historical. But it is quite another exercise to come to that prior certainty that the documents “clearly do contain historical information” that can be extracted somehow.

If we start applying methods to extract information of a certain kind before first establishing that the source is a genuine repository of that information, then we are putting the cart before the horse. Our exercise becomes a circular process. We will declare our extracted information “historical” (or “probably historical”) and possibly use that result to go back and argue that our documents “clearly do contain historical information.”

 

 

2018-07-15

Scholarly Protection of the Uniqueness of Christianity

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by Neil Godfrey

Filed under: Historical Methods and Historiography
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John S. Kloppenborg

Thanks to Jim West I was informed of the public availability of a new article by the well-known New Testament scholar John S. Kloppenborg.

Kloppenborg, John S. 2017. “Disciplined Exaggeration: The Heuristics of Comparison in Biblical Studies.” Novum Testamentum 59 (4): 390–414. https://doi.org/10.1163/15685365-12341583.

I think the article should always be cited whenever reference is made to Samuel Sandmel’s 1962 article warning of the flaws of uncontrolled “parallelomania“. Together they warn against either extreme.

Some quotations from Kloppenborg’s article (with the usual notice that formatting and bolding is mine):

By contrast, comparison in the historiography of early Christianity has had a peculiar history: comparisons were often employed either to establish the difference and, indeed, the incommensurability of Christian forms with anything in their environment; or, as Jonathan Z. Smith has observed, comparison was used to create “safe” comparanda such as the construct of “Judaism,” which then served to insulate emerging Christianity from “Hellenistic influence.” . . . .

. . . . comparison in the study of early Christianity has often been used to assert its sui generis and incommensurable character. That is, comparison is invoked to rule out comparison or to limit it so that comparison becomes inconsequential.  (p. 393)

Some readers will be aware of the work of the Jesus Seminar and the publications of John Crossan, Burton Mack and others pointing out similarities to Q and Cynic sayings.

On this hypothesis, the social postures evident in either the Sayings Gospel Q, or (for Crossan) in for the historical Jesus himself could be fruitfully compared with Graeco-Roman Cynicism. There was no claim that Q or Jesus were “influenced” by Cynicism, but instead that the social postures of Q (or Jesus) were “cynic-like,” in the sense that they constituted a radical deconstruction of the prevailing ways in which Galilean society constructed social and economic hierarchies, moral categories, and the very nature of piety. The reaction to this proposal was immediate and visceral. (pp. 394f)

And continues to this day, I notice.

No! No! No! went the reaction. There was no “archaeological evidence” of Cynicism anywhere in Galilee. Recalling the story that the reputed founder of Cynicism, Diogenes, set up his home in a bathtub (some say wine-cask) Kloppenborg wryly comments:

one wonders what could constitute archaeological evidence of Cynicism: bathtubs?

But K more pertinently notes the evidence of the tendentiousness of this reaction: Continue reading “Scholarly Protection of the Uniqueness of Christianity”

2018-07-10

How Historical Research Works (and does not work) — even with Bayes’

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by Neil Godfrey

Filed under: Historical Methods and Historiography
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A Roman Catholic historian who thinks he’s a Bayesian walks into the secret Vatican archives. There he discovers a document that might have significance for rewriting the origins of Christianity. I have reproduced a facsimile:

The historian is stunned. His faith has taught him that James was only a cousin or half-brother. If he was wrong about that, he wonders, how can he even be sure Jesus existed at all?

Reeling in doubts, the historian is nonetheless conscientious and no fool. He knows he has to test this document for its authenticity. So he snips off a corner of it and sends it to the laboratory to determine the age and provenance of the material. As an extra check he sends a high definition copy to a paleographer.

The results come back. The material is dated between 40 AD and 60 AD and the paleographic analysis confirms that the style to what was typical of the year 50 AD.

Next, he asks if the letter is genuinely by Paul. His colleagues tell him it sounds just like the Paul they know so that is confirmed.

Since this is evidently an autograph questions of the contents of the letter being altered during the process of copying do not arise.

But how reliable are its contents as historical evidence? Our historian asks if we can verify that this particular James really was known to be the literal brother of Jesus.

He consults the latest scholarship on the book of Acts and discovers that it is now established “beyond doubt” that the first chapters, 1-15, were written in the year 45 AD and that the original text said that James was not only the head of the church but was also the junior brother of Jesus, one year younger to be precise. The contents of Paul’s letter are confirmed!

But our historian is more thorough still. Did anyone else in the early church know anything of this letter and its contents? He pores through Tertullian’s writings and sees that Tertullian quotes the passage about meeting James to refute Marcion’s heresy that Jesus was not really a flesh and blood human being born of a woman on earth.

That clinched it! The letter and its contents sure seemed to be genuine and known to be genuine by the venerable Fathers.

But our historian is a Bayesian. At least he thinks he is. He read half of a blurb on the back cover of a book that had Bayes written on its front cover and is confident that he got the hang of it from that.

If he was wrong about Jesus having brothers how can he be sure Jesus even existed? The historian pauses to think of all the unbelievable stories about Jesus. Could such a person really have existed in the first place? So he puts on what he thinks is his Bayesian cap that looks very much like one of those conical dunce caps and sets to work.

He weighed the evidence. He took all the stories that were mythical and set them against the evidence for the reality of Jesus and here’s what he found:

The weight of numbers proved it. Jesus did not exist after all. He was entirely mythical. The claims of the letter were all bogus. Continue reading “How Historical Research Works (and does not work) — even with Bayes’”

2018-06-03

The Memory Mavens, Part 11: Origins of the Criteria of Authenticity (4)

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by Tim Widowfield

Filed under: Biblical Studies
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After a long delay, owing to intrusions from the real world, I now wish to end this part of the Memory Mavens series with a discussion of perspectives and methods. For weeks I’ve ruminated over these subjects, concerned (no doubt overly concerned) that I will miss some important points. But when I do, I know I can return to them in the future. Such is the privilege of blogging.

Historical fads

Heikki Räisänen
1941 – 2015

Recently, while re-reading the introductory chapters to Heikki Räisänen’s The “Messianic Secret” in Mark’s Gospel, it struck me how little has changed in NT scholarship. Fads may come and go (does anyone even bother with rhetorical criticism today?), but we can always count on a sizable number of scholars to solve every problem in NT studies with a historical explanation that goes back to the “actual” words and deeds of Jesus.

William Wrede, as you will recall, addressed two problems: (1) What are the origins of the secrecy (or silence) motifs in Mark’s gospel? (2) Did Jesus think he was the Messiah, or did his disciples assign that role to him after they became convinced he had been raised from the dead? Wrede concluded that we could gain important insights into the second problem by solving the first.

By painstakingly examining each case of secrecy — silencing demons, warning people not to publicize his miracles, etc. — against contrary cases in which no such admonition is given, Wrede demonstrated that both openness and secrecy existed in Mark’s sources. He then set about to determine which traditions came first. If the historical Jesus openly proclaimed his status as the Son of God, the Messiah, the savior of Israel, etc., then it becomes exceedingly difficult to explain how the secrecy motif arose. But if Jesus did not publicly proclaim his messiahship, then we can imagine a transitional post-Easter belief (that Jesus and his disciples kept it a secret until his death and resurrection. Which is more likely?

Scholarly backlash and a volcanic Jesus

In the immediate backlash, scholars furiously accused Wrede of hyper-skepticism. As you recall, Albert Schweitzer entitled a chapter in The Quest of the Historical Jesus, “Thoroughgoing Scepticism and Thoroughgoing Eschatology.” He changed his mind, but nobody in the guild seems to care. Although scholars will pretend to have read Wrede’s Secret and Schweitzer’s Quest, the latter is the only one that’s actually on their bookshelves. And sadly, none of them seems to have caught up with the changes made in the second edition (published in 1913).

Schweitzer, along with Wrede, criticized the appalling excesses and flights of fancy which many life-of-Jesus scholars had fallen into. But Schweitzer was not immune to the allure of romantic historicization. Continue reading “The Memory Mavens, Part 11: Origins of the Criteria of Authenticity (4)”

2018-05-18

Part 2 of Testing the Claim that Jesus Scholars Use the Methods of Other Historians

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography
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This post continues my assessment of the claims made in a doctoral dissertation by Michael Zolondek (supervised by Larry Hurtado and Helen Bond of the University of Edinburgh) that Jesus scholars use the same methods as historians of other fields. The sorts of methods he is addressing are specifically the “criteria of authenticity”. Though challenged by some scholars today, many biblical scholars continue to defend them as tools by which they can sift historical core “facts” or “events” about Jesus from theological or mythical overlay in the gospels. One such criterion is “multiple attestation”: the criteria that if an event is found in multiple (independent) sources there is strong likelihood it is genuinely historical. Another is the criterion of “double dissimilarity”: this criterion states that if a saying has no parallel in either early church teaching or in ancient Judaism then it very likely originated with the historical Jesus himself. And so forth.

On page 98 of the published version of the dissertation, We Have Found the Messiah: How the Disciples Help Us Answer the Davidic Question, Zolondek states that the examples found in a chapter by biblical scholar Stanley Porter of historians whose background is in ancient history are evidence that ancient historians do indeed use some of the same criteria of authenticity as historical Jesus scholars. Porter actually presented those particular examples of ancient historians to demonstrate that they do not use the biblical scholars’ tool of criteria of authenticity but Zolondek disagrees with Porter’s claims. Before I discuss those three examples and (unlike Zolondek) go beyond Porter’s article to the more detailed writings of those three ancient historians themselves I want to highlight another significant point made by Porter that is entirely overlooked by Zolondek.

The book chapter we are looking at is Stanley Porter’s “The Criterion of Authenticity” published in the Handbook for the Study of the Historical Jesus (2011). On pages 700-701 Porter writes:

[S]everal of the criteria seem to violate the kinds of historians’ fallacies that David Fischer has brought to the attention of historians.21 These include (and some are discussed further below)

the criterion of double dissimilarity possibly violating the fallacy of many questions (e.g. by asking two questions at once, begging the question, or framing a complex question that requires a simple answer) or of contradictory questions (e.g. when the two distinctives create an anomaly of a human unsuited to any world);22

the criterion of least distinctiveness violating the reductive fallacy in demanding a linear approach to the development of literary forms, or generalization;23

and the Semitic language criterion having potential problems in question framing, including question begging or creating a false dichotomy.24

_______
21 D. H. Fischer. Historians’ Fallacies: Toward a Logic of Historical Thought (New York: Harper, 1970).
22 Ibid., 8, 34.
23 Ibid., 172 – 175.
24 Ibid., 8-12.

(my formatting)

I have posted on some of the common fallacies listed by David Fischer several times now, including,

So I find it interesting that a prominent biblical scholar such as Stanley Porter turns to the same book. (Richard Carrier also makes good use of it in Proving history: Bayes’s theorem and the quest for the historical Jesus.) Zolondek ignores the relevant section of Porter’s chapter. Continue reading “Part 2 of Testing the Claim that Jesus Scholars Use the Methods of Other Historians”

2018-05-16

Testing the Claim that Jesus Scholars Use the Methods of Other Historians (Part 1)

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography
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Damn. I fell for it (again). A professor promoted a new book as “making the most sense of the crucifixion” and “making a fresh contribution to studies of the ‘historical Jesus'” so I made a rush purchase and read it the same day it arrived. Silly me, I should first have checked the University of Edinburgh Library’s open access policy and archive of dissertations because it is sitting there free of charge for all to read. Access is also online through the British Library. There are only slight modifications of wording and more truncated bibliographic references in the published version.  Sadly both versions make it clear that the School of Divinity at the University of Edinburgh is responsible for some very crude fundamentalist-level apologetics posing as serious scholarship. I expected better from the University of Edinburgh.

The first difficulty I had with the book (We Have Found the Messiah: How the Disciples Help Us Answer the Davidic Question) was lack of clarity over its aim. It often sounded as if the author, Michael Zolondek (=MZ), was arguing that Jesus was a Davidic Messiah in some absolute sense that Christians today could claim was “the” identifier of Jesus. That is, we today should think of Jesus as a genuine Davidic Messiah just as surely as we think of him as a Jew or a male (or god in the flesh?) — quite independently of what anyone else thought of him (passim from p. xiv to p. 143). Other times MZ narrows the question down to suggest he meant he was the Davidic Messiah in the eyes of the disciples specifically (chapter 5). Does he mean the reader to understand that the disciples’ perspective is “The Truth” that readers of the gospels should also embrace? Confusion of terms bedevils other areas as well. For example, at one point MZ appears to acknowledge that the criterion of multiple attestation has value only if each witness is independent (p. 92) but other times he implies that multiple attestation has value even when the witnesses are not independent (p. 98).

But my interest in this post is one particular detail about the book that I found quite curious. On at least three separate occasions in his chapter on “methodological issues” MZ stressed that biblical scholars such as himself really are following the same methods as historians of other fields. By the third time I had to ask if MZ doth protesteth too much.

Another strange feature of this doctoral dissertation was a bizarrely irrelevant and quite misleading comment about Jesus mythicism. I can post about that quirk another time.

Before I get into the discussion of the fallacious foundation of MZ’s argument here let me quote one passage that at first glance appears to contradict what I have just said:

The most significant of these [methodological issues] is, in my opinion, the fact that often times historical Jesus scholars are doing ancient history quite differently than ancient historians normally would. (p. 98, my emphasis and formatting in all quotations)

It turns out that what MZ means here is that Jesus scholars “often times” are working by far stricter standards than anything followed by “ancient historians normally”, and that if only more Jesus scholars would lower their standards to be consistent with those found in Classics and Ancient History departments at universities they would, lo and behold, find their job much easier and be able to reconstruct and prove all sorts of things about Jesus. Further, in his discussions of historical methods MZ cites sources that actually discuss the philosophy of history and debatable questions of historiography and problems in creating historical narratives, apparently confusing them with discussions of research methods brought to bear in evaluating sources and discovering certain facts about the past. I believe that these are generally distinct areas of study that MZ appears to have confused as I will also discuss below or in a follow up post.

Here are MZ’s more insistent claims that Jesus scholars use the same methods as other historians: Continue reading “Testing the Claim that Jesus Scholars Use the Methods of Other Historians (Part 1)”

2018-05-09

Doing History: Did Celts Ritually Kill Their Kings?

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by Neil Godfrey

Filed under: Historical Methods and Historiography
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Cathbad placed his hand on the woman’s stomach and prophesied that the unborn child would be a girl named Deirdre, and that she would be exceedingly beautiful but would bring about the ruin of Ulster.

FROM THE TÁIN BÓ CUAILNGE

A recurrent theme in stories about the Irish gods is that of the love triangle between an old husband (or fiancé), a young suitor and a young girl. This is probably a disguised myth of sovereignty wherein an old king is challenged by a young claimant to the throne. The young girl in the middle of the triangle may be identified with the goddess of sovereignty, whose power of granting prosperity to the land had to be won by means of sexual union with the young pretender. If the land needed revivifying, the old mortal king had to be deposed in favour of vigorous youth.

Aldhouse-Green, Miranda. The Celtic Myths: A Guide to the Ancient Gods and Legends (Kindle Locations 975-981). Thames and Hudson Ltd. Kindle Edition. (My bolding in all quotations)

We also have Roman testimony that the Celts practised human sacrifice:

They used to strike a human being, whom they had devoted to death, in the back with a sabre, and then divine from his death-struggle. But they would not sacrifice without the Druids. We are told of still other kinds of human sacrifices; for example, they would shoot victims to death with arrows, or impale them in the temples, or, having devised a colossus of straw and wood, throw into the colossus cattle and wild animals of all sorts and human beings, and then make a burnt-offering of the whole thing.

Strabo, Geography, IV, 4.5

Compare the circularity of “Biblical archaeology”:

Q: How do we know that the Biblical King David existed?
A: Archaeologists have unearthed the Tel Dan inscription that contains the expression many translate as “House of David”.
Q: How do we know that that inscription should not be translated temple of the beloved (david=beloved), a reference to a deity?
A: We have the Biblical story about King David.

The moral of this post is that correlation does not imply causation. We love mythical tales, both Celtic and Biblical. We often want to believe there is some truth behind them so it is easy for us to interpret archaeological finds as evidence for that “historical core”. But we fail to see that we are falling into the trap of circularity when we do that:

Q: How do we know the stories of Celtic human sacrifice were true?

A: Archaeologists have unearthed evidence of ritual killings.

Q: How do we know the evidence of the bones points to ritual killing?

A: That is the most natural interpretation given the literary accounts of human sacrifice.

  • Left unasked of the evidence: could the evidence of bones be explained in other ways? a post-death ritual misunderstood by the Romans, for example?
  • Left unasked of the Roman accounts: were tales of barbarism among conquered peoples manufactured to justify Roman belief that their conquests were a civilizing mission?

–o0o–

Lindow Man

In August 1984, the mechanical digger of peat-cutters working at Lindow Moss in Cheshire uncovered a human arm, part of a 2,000-year-old bog-body. The remains were those of a young man in his prime, about 25 years old. He was naked but for an armlet made of fox-fur, and no grave goods accompanied him. The mistletoe in his digested food revealed that he had eaten a special ‘last supper’. Like the Irish victims, this man had horrific injuries leading to his death: most significant were at least two blows to the head that cracked his skull and stunned him; he was then garrotted and, at the same time, his throat was cut.

The triple manner of his death has led some to connect him with the early medieval myth of the ritual threefold death that befell some Irish kings. One of these was the 6th-century AD Diarmaid mac Cerbhaill, who enquired of his wise men the manner of his death. The answer was that he would be stabbed, drowned in a vat of ale and burnt. Diarmaid scorned the prophecy, but it came to pass. Lindow Man was selected for a special death and burial. It was important that his body would be frozen in time, not permitted to decay, so the normal rites of death and ease of passage to the next world were denied him. His journey to the Otherworld was halted at the gate leading out from the world of humans.

Aldhouse-Green, Miranda. The Celtic Myths: A Guide to the Ancient Gods and Legends (Kindle Locations 2696-2708). Thames and Hudson Ltd. Kindle Edition.

–o0o–

Murder on the Mire

One Irish story, in the Cycle of Kings, describes the events leading up to the convoluted death of King Diarmuid. The king slays the man his wife has been having an affair with, and a Druid, or prophet, named Bec Mac De, foretells that he will suffer a three-fold death as a result – at the hands of one of the adulterer’s relatives, Aedh. The prophecy was very precise: Diarmuid would be killed by wounding, burning, drowning and a ridge pole falling on his head (a fourfold death, in fact). Eventually the prophecy is fulfilled. Black Aedh, in the doorway of the house where the king is feasting, pierces Diarmuid through the chest with his spear and breaks his spine; Diarmuid flees back into the house, but Aedh’s men set it on fire; Diarmuid immerses himself in a vat of ale to escape the flames; finally, the roof beam of the burning house falls on his head and finishes him off.

The triple deaths of kings and warriors described in the Irish myths, very often prophesied in advance, involve accidental fatal injuries as well as intentional assaults, but they may mythologize an actual practice: a ritual form of threefold killing. Perhaps this is a rare and valuable clue, from Celtic – rather than Roman – literature, that the Celts did indeed carry out human sacrifices.

Roberts, A. (2015). The Celts by Alice Roberts (UK Airports edition). Heron Books.

Continue reading “Doing History: Did Celts Ritually Kill Their Kings?”

2018-05-08

How a Fairy Tale King Became Historical

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by Neil Godfrey

Filed under: Historical Methods and Historiography
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Putting together the various ancient sources about the ancient King Gyges of Lydia the Professor of Latin at Johns Hopkins University, Kirby Flower Smith, arrived at the following story from which they all ultimately derived:

Jean-Léon Gérôme – Kandaules

Gyges … the ancestor of Croesus was a shepherd when he was young, in the service of [Kandaules] king of Lydia. Once upon a time there was a storm and an earthquake so violent that the ground split open near the place where Gyges was watching his flocks. Gyges was amazed at the sight and finally went down into the cleft. The story tells of many wonderful things which he saw there ….

Among these wonderful things was a brazen horse which was hollow and had doors. In it was nothing but a corpse, of heroic size, and on one of its fingers a gold ring.

Gyges took the ring and came out again.

Sometime later he attended the monthly assembly of the shepherds and while there accidentally discovered the qualities of his ring, as described by Plato:

As he was sitting among the others he happened to turn the collet of it towards him and into the inside of his hand. The moment this was done he became invisible… [Plato, Republic II, 14]

He then procured his appointment as one of the messengers to the king and went up to Sardis to seek his fortune.

After reaching Sardis an adventure with the ring brought him to the notice of Kandaules (the king). At first, he was highly favored but later the king, who was cruel and whimsical, became suspicious of Gyges and set him at several tasks certain, as he supposed, to compass his destruction. Gyges, however, performed them all successfully with the aid of his ring, was reinstated in favor and given great estates ….

Gyges was now not only rich and powerful but also admired and feared for his beauty, strength and address, and for his versatility and superhuman knowledge of what was going on. The king who, like everyone else, knew nothing of his ring…, found Gyges invaluable, gave him the post of chief adviser and consulted him on all occasions.

There was one thing, however, which Kandaules had always kept jealously guarded, because it was the principal source, the real secret, of his power. This was his wife. She was …. exceedingly beautiful. But what made her indispensable to Kandaules was the fact that she was also very wise and powerful, being a mighty sorceress.

The one vulnerable spot in Kandaules was his passion for his wife. Like all who had ever seen her he was utterly bewitched by her beauty and as his confidence in Gyges increased he began to talk of it more and more freely. At last he insisted upon showing her. [Gyges refused, foreseeing mortal peril to himself from either, or both. But at last he was forced to comply and] the programme devised by Kandaules was carried out as related by Herodotos:

[The king said to Gyges], “Courage, friend…. Be sure I will so manage that she shall not even know that thou has looked upon her. I will place thee behind the open door of the chamber in which we sleep. When I enter to go to rest she will follow me. There stands a chair close to the entrance, on which she will lay her clothes one by one as she takes them off. Thou wilt be able thus at thy leisure to peruse her person. Then, when she is moving from the chair toward the bed, and her back is turned on thee, be it thy care that she see thee not as thou passest through the doorway.” [Herodotus, I, 7-16]

Gyges gazed upon her. She was more lovely even than Kandaules had described her,and Gyges fell in love with her then and there. Finally, having turned his ring around to make himself invisible, Gyges left the room.

The queen, however, [possessed a dragon-stone….. As he was going out [she] had seen Gyges [in spite of his magic ring]. But she made no sign. She knew that the situation was due to Kandaules and swore to be avenged.

When, therefore, Gyges, perhaps at her own instigation, came to her and declared his passion, revenge and, possibly, other considerations, prompted her to yield. Gyges was able to visit her unobserved on account of his magic ring and the intrigue went on for some time, [nothing being said on either side regarding the door episode.]

At last, when the queen saw that Gyges was entirely in her power, and being also in love with him herself, she laid her plans and sent for him. When he arrived, she told him [that she had seen him look on her as she undressed] that now Gyges must slay Kandaules or else die himself. Whatever the feelings of Gyges may have been, his situation, despite his magic ring, was even more desperate than in Herodotos. He had a sorceress to deal with and was committed to her by ties which he could not break, even if he had so desired.

Gyges acceded, the destruction of Kandaules was planned and carried out by the two …. and with the aid of the magic ring ….. [He thrust a dagger through him as he slept.]

When the deed was accomplished she gave Gyges the kingdom, as she had promised. He made her his queen [and they lived happily ever after.]

Such is the tale of Gyges, ancestor of Croesus …..

Smith, K. F. (1902). The Tale of Gyges and the King of Lydia. The American Journal of Philology, 23(4), 383–385. https://doi.org/10.2307/288700<

Did Gyges exist?

Professor Smith evidently did not think so. The above narrative he constructed from the various ancient tales of Gyges:
Continue reading “How a Fairy Tale King Became Historical”

2018-05-07

Doing History: How Do We Know Queen Boadicea/Boudicca Existed?

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by Neil Godfrey

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Hingley and Unwin do not cast doubt on the existence of Boudica but provide an excellent history of the events filled with abundant archaeological evidence.

Last night I was engrossed in watching the final episode on the BBC historical documentary The Celts but was taken aback when just after taking us through the story of Boudicca’s revolt against Rome I was hit with the following dialogue of the program’s two narrators:

The Celts

(Season 1 Episode 3)

location: 52:45 to 54:35

Professor Alice Roberts: The defeat was total. Boudicca’s entire army was wiped out. According to Tacitus only 400 Romans were killed that day compared with 80,000 Celts. The last great Celtic rebellion was over.

Neil Oliver: We’re told Boudicca survived the battle but poisoned herself shortly after, and with her died any hope of another Celtic uprising and an end to Roman rule in Britannia.

Alice Roberts: Boudicca disappeared from history and entered into national mythology, a martyr to the idea of a free Britain. But while the Celtic rebellion was certainly real can we be absolutely sure that Boudicca played a part in it or even existed? No archaeological evidence of Boudicca herself has been found.

Neil Oliver: Then, in the Spring of 2015, in Gloucestershire, an ancient gravesite was discovered dating to the Roman occupation of Britain. In amongst the human remains was a gravestone and on it was carved the name Bodicacia. Underneath the stone lay a skeleton. Could this finally be evidence of Britain’s great warrior queen? But the bones belonged to a man. And the myth of Boudicca continues to this day.

Ever since my middle years of primary school when we were taught of the famous feats of “Boadicea” [the Latinized form of her name] and her chariots it has never occurred to me to question the historical existence of Boudicca (Boudica) [the current “correct” forms representing her name].

So this morning I tracked down Alice Roberts’ book The Celts to see if she has given us names of historians who have raised the question of Boudicca’ historicity. My interest (you may have guessed) is in the methods used by historians either side of the question to see if they can throw any light on the discussion of prominent biblical characters, such as, say, to take one at random, Jesus. No luck. But AR did express her own positive opinion with respect to Boudicca’s existence:

. . . . As for Boudica herself, the historians are remarkably inconsistent. We are told that the revolt melted away; that Boudica fell ill and died; that she poisoned herself. In the end, we simply can’t be sure of the fate of the last warrior queen of the Celts. . . .

. . . .

But what about individual characters? Again, how far can we trust the classical accounts? Some authors have even suggested that Boudica – this vision of a powerful woman who threatened Caesar – was a Roman invention, a bit of propaganda. But most scholars accept that she did exist. ‘I believe she was real,’ Barry Cunliffe told me. ‘It just wasn’t the sort of thing the Romans did – to invent characters. It doesn’t fit at all with what we know about Roman historical writing.’ And the Romans probably found her a surprising character. They were used to powerful women – the wives and mothers of the emperors held great power – but the potential for a woman to become a war leader represented a stark difference between Celtic and Roman society. Boudica wasn’t the only warrior queen that the Romans would have been aware of. In the north of Britain, in the mid-first century BC, Queen Cartimandua led a confederation of Celtic tribes which were loyal to Rome – until she was ousted by her ex-husband, Venutius. This ambivalence towards gender, providing the possibility for women to become leaders of men and to achieve the highest status in Celtic society, also seems to be reflected in the chariot burials of Yorkshire: women as well as men were treated to such elite funerary rites. So there seems no reason to doubt the existence of a powerful female Celtic hero. Boudica may have been embellished, with various attributes added to her, but this tends to be the case for any war leader – the stories of Che Guevara walking on water providing a more recent example. The picture we get is a ‘constructed Boudica’, but the nucleus is real.

“No reason to doubt”. Hoo boy! Where have we heard that line before. But I can forgive Alice Roberts because she is not a historian and is here deferring to a historian’s opinion. Unfortunately she leaves no trace in the book based on the TV series of those historians who have apparently questioned the historical reality of Boudicca. So I cast the Google net wider. Most sites assumed her historicity; some sites emphatically stated that she did exist and any suggestion otherwise was essentially daft. No-one (scholars, even) questioned her existence, one site said.

A key reason, surely a very strong one, for “not doubting” the Roman accounts is that the first historian to leave us a record, Tacitus, was a young boy at the time of Boudicca’s rebellion; but more significantly, his father-in-law was a governor in Britannia after the rebellion was crushed so would have had knowledge of the events and have been able to inform Tacitus

But I kept looking and found a few that were more open to the question such as: Continue reading “Doing History: How Do We Know Queen Boadicea/Boudicca Existed?”

2018-04-29

This is what biblical studies should look like

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography
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This is what biblical studies should look like – pushing, prodding, challenging, and thoughtful. I have mentioned before that academics tend to defend, but scholars almost always attack; this is yet another example of this law (let’s call it the Law of Scholarly Aggressiveness) in effect.

That’s from Mike Duncan’s blogpost on his thoughts after reading Robert Price’s The Amazing Colossal Apostle. (I have added Duncan to our Who’s Who list after being alerted to him and his views on Jesus mythicism by James McGrath.)

On Price himself Duncan has this to say:

It is always a pleasure to read a book by a real scholar. Price is often dismissed as a fringe figure, but to me he has that special combination of feisty aggressiveness and being well-read that marks someone that demands to be reckoned with. It is no longer fashionable to take Baur or van Manen seriously, but Price does, and it is refreshing to see a lengthy analysis of the Pauline corpus that refuses to yet again reinforce the middle of the road.

 

2018-03-12

Fundamentals of historical research and the difficulties faced by historical Jesus studies

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by Neil Godfrey

Filed under: Historical Methods and Historiography
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Some readers may have come across a very long list of ancient writers who “could or should” have made some mention of Jesus. That list surfaced in another forum discussion today and I found myself faithlessly writing a response to it there instead of spending my time on Vridar. To make amends, hoping Vridar will not feel offended or as if being treated second-class, I copy below what I wrote in the Afa forum.

Such a list serves as a reminder of the riches in sources that are available for the early Roman empire period compared with many other periods of ancient times.

What is fundamental to historical research is the necessity to independently corroborate sources and their claims. It’s not the only requirement but I have a hard time thinking of many ancient figures that are securely known to have existed without meeting that benchmark in the records.

I have listed below what I think are the fundamentals that historical researchers look for when examining the documentary sources. Independent corroboration is left to last

  • Documents need to be assessed for authenticity;

— that includes being able to trace their provenance, assess when they were possibly written, where, etc.

  • their authors ideally need to be identified in order for the investigator to have some idea of how likely they were to have access to certain information, what biases and agendas they may have had, etc;

— We have such information for a good number of ancient authors

  • the literary culture that forms the matrix of the document needs to be understood in order to guide analysis and interpretation;

— we need to understand the conventions of ancient historians and the proclivities of individuals: e.g. their tendency to invent historical accounts drawing upon classical epics and plays when their sources failed them

  • we need to be able to identify and evaluate the probable sources of ancient documents;

— were they relying upon historians before them and if so, which ones, when did they live, what reasons do we have for thinking their work to be reliable, etc

— part of this requirement is the acknowledgment that contemporary sources must form the basis of historical reconstructions. Sometimes later sources can be more reliable or act as checks but they can only rarely be a trusted starting point for historical inquiry

  • and claims made in the documents need to be independently corroborated

— e.g by archaeology, by ancient monuments and inscriptions, by contemporary documents by unrelated authors, etc.

These are the fundamentals. Obviously such processes leave the historian with less data than historians of more recent times have at their fingertips. That doesn’t mean that historians of ancient world lower their standards, however. It means instead that they ask broader questions or the sorts of questions that they know their sources will help them answer.

It also means there is often less certainty in some of their conclusions.

When it comes to the study of Jesus, historians are on the back foot with almost all of the above: Continue reading “Fundamentals of historical research and the difficulties faced by historical Jesus studies”

2018-02-27

The Memory Mavens, Part 11: Origins of the Criteria of Authenticity (3)

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by Tim Widowfield

Filed under: Biblical Studies, Historical Methods and Historiography
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Ernst Troeltsch

In the previous post, I promised to discuss a group of scholars who changed the perspective of biblical scholarship. I was referring to those whom we commonly group into the religionsgeschichtliche Schule. In English we call this the History of Religions School. The German term, religionsgeschichtliche, implies a secular, critical-historical approach toward religion. The reputation of the History of Religions School has not fared well over the past few decades.

A withering review

For example, in Ben Witherington’s scathing review of Robert Price’s Jesus Is Dead, he writes:

In any case, one of the things that movies like ‘The God who is not There’ and the Zeitgeist movie, and Robert Price’s book have in common is a reliance on the old, and now long since out-dated and refuted notions of the Religionsgeschichte Schule [sic] when it comes to the issue of Jesus and the origins of Christianity. It seems that my former Gordon-Conwell classmate, Bob Price, and various others as well did not get the memo that these sorts of arguments are inherently flawed, have often been shown to be flawed, and shouldn’t be endlessly recycled if you want to argue cogently that Jesus didn’t exist and/or didn’t rise from the dead.

What is the Religionsgeschichte Schule [sic], and why is this school now closed? The history of religions approach to early Christianity, and to Jesus himself, involved as its most foundational assumption that the origins of what we find in the NT in regard to Jesus, resurrection, etc. come from non-Jewish culture of various sorts, particularly from Greco-Roman culture, but also (as the Zeitgeist movie was to remind us) from Egyptian sources. In short, anything but an origin in early Judaism is favored when it comes to explaining the NT and Jesus. (italic emphasis Ben’s, bold emphasis mine)

Just for the sake of accuracy, Religionsgeschichte is a noun; religionsgeschichtliche is the adjectival form. He got it right in the title, but muffed it four times in the body of the review. Still, you have to hand it to him; he actually mentioned it. These days, you’d hardly know the History of Religions School had ever existed, and most scholars don’t — other than it was “flawed” and “refuted” and “outdated.” Just learning those pejorative modifiers would appear to suffice, or at least to keep you in good standing within the guild.

When is a school not a school?

We may find it somewhat difficult to describe a school whose members often insisted there was no school. In “The Dogmatics of the ‘Religionsgeschichtliche Schule,'” Ernst Troeltsch explained: Continue reading “The Memory Mavens, Part 11: Origins of the Criteria of Authenticity (3)”

2018-02-26

Putting 4 sticking points on the historical/mythical Jesus argument into perspective

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by Neil Godfrey

Filed under: Biblical Studies, Historical Methods and Historiography, New Testament
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On the AFA forum someone suggested I address the following 5 points often used to argue for Christianity originating with a historical Jesus.

how about addressing the main points of the evidence offered up by the historicists?

1. The Brother of The Lord
2. Born of a woman
3. Born in the line of David
4. Born of the flesh
5. Born as a Jew in Judea

In my previous post I copied my  response to point #1.

That leaves four to go, #2-#5. But they bore me.

The reason debates about them bore me is that they do nothing either for or against the question of whether Jesus was a historical person. Look at them. No-one goes around saying, “Hey, I think you should hear what I’ve got to say about this incredible guy I’ve heard about. He was actually born of a woman, and reckons he can trace his family tree all the way back to Adam. How cool is that! And he was born flesh and blood even. And just to stick it to all you folks who worship Heracles and Asclepius he was a Jew in Palestine. But here’s the thing: he now lives in me and I die daily in him and he’s gonna come and take us all up to the sky very soon now.

Sorry, but that’s not how one normally talks about people — even omitting that last bit about “here’s the thing”.

Those claims, being born of a woman and in the flesh etc, are theological claims. They are made to stress certain theological doctrines. Presumably some rival theologians were saying he was not born flesh and blood. And it was a Jewish theology, so it was important to identify the guy with David and Israel.

Even the crucifixion is only ever mentioned as a theological datum. The crucifixion is only ever introduced to talk about salvation and freedom from the Jewish law. It is always and only ever raised as a theological fact and never addressed as a “historical event” with dates, who, how, why, witnesses, etc. (The only “why” is again theological, not historical: it is to show how much the Jews are all wrong about their religion.)

None of that “proves” the guy was a historical figure. All it proves is that someone had a bunch of theological ideas about a certain figure he only heard about from others and who he claimed “revealed himself” mystically “inside” him.

So that’s why I tend to tune out whenever discussions start up about whether or not any of those four points above (nos. 2 to 5) are “proofs” for the historical Jesus.

Not one of them is a piece of historical evidence a historian can latch on to in order to get some sort of grip on what happened in Palestine around 30 CE.

Paul’s letters are all very fine for gleaning something of the beliefs of some of the early Christians but they are not much use for researching events he never claims to have witnessed and that he never reports on. He even says he has no interest in the “Jesus of the flesh” but is only interested in his “spiritual Jesus”. The only eyewitness reports he passes on are of the resurrection. So that’s not a promising start for the historian. He does say something about a tradition or words he heard but never gives us a clue as to what his sources are — unless it is his own imagination from reading Scripture or hearing/seeing some vision.

How historians (not theologians) work

So how does one go about doing historical research on the life of Jesus?

Why not use the very same methods of research, of analysing sources, as other historians follow? It is a pity that the question of Christian origins has been confined to an academic guild that has only clung on into the modern age by sheer force of tradition. Theology may have been the mainstay of universities in medieval days but we have lost out by leaving the whole business of Christian origins to theologians. We would have been smarter to have removed theological studies exclusively to seminaries and left historical questions to historians.

Historians aren’t perfect and there’s a lot of bad history out there, but at least the bad rubs shoulders with the good and we can compare and learn by comparing the two.

But one essential point historians are taught is to test the authenticity and reliability of their sources. (Pick up manuals for budding historians about to start their doctoral programs to see what I mean.) That means a source — both its origins and what it says — must be corroborated independently in some way.

Really that’s only common sense applied to scholarship. Depending on the degree of importance of knowing the truth of something we make sure we are being told the truth by checking such things as:

  • who is telling us this?
  • how do I know if I can trust them?
  • can their claims be confirmed somehow?
  • how do I know if this document is genuine?
  • etc.

Just to be really sure when people’s lives are at stake we have court systems set up to test claims and evidence, to cross examine them, to try to falsify them, etc.

A famous theologian who rejected the Christ Myth claims of his own day (Albert Schweitzer) nonetheless confessed that proving the historicity of Jesus cannot pass the above “common sense” tests:

Continue reading “Putting 4 sticking points on the historical/mythical Jesus argument into perspective”

2018-01-08

Fire, Fury, Fake News and Sound Historical Methods

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by Neil Godfrey

Filed under: Biblical Scholars, Biblical Studies, Historical Methods and Historiography
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. . . the New York Times, the Washington Post, Yahoo! News, the New Yorker, and CNN. All declined to use this unverified information, with its unclear provenance. . .

I have posted several times now some good old basic common sense about how to do valid historical research — according to reputable historians themselves. My point has usually been to try to point out that what we too often read by biblical scholars addressing early Christianity — criteria of authenticity, “triangulation” of social memories, etc — would not be recognized as responsible or reliable methods of discovering what can be known about the past.

Here is the same point being made, not by historians, but by sensible journalists and news media editors. I have bolded and underlined the key section.

Fusion GPS, an opposition research company (founded by former journalists, it provided information to private clients), had been retained by Democratic Party interests. Fusion had hired Christopher Steele, a former British spy, in June 2016, to help investigate Trump’s repeated brags about his relationship with Vladimir Putin and the nature of Trump’s relationship with the Kremlin. With reports from Russian sources, many connected to Russian intelligence, Steele assembled a damaging report— now dubbed the “dossier”— suggesting that Donald Trump was being blackmailed by the Putin government. In September, Steele briefed reporters from the New York Times, the Washington Post, Yahoo! News, the New Yorker, and CNN. All declined to use this unverified information, with its unclear provenance, especially given that it was about an unlikely election winner.

Wolff, Michael. Fire and Fury (Kindle Locations 715-722). Little, Brown Book Group. Kindle Edition.

Note. I am not interested in discussing Trump, nor any of the business about Russian connections with Trump or anyone associated with him. Nor even Wolff’s Fire and Fury or Wolff’s own reliability as a “historian”. The sole point of this post is to draw attention to what is evidently considered fundamental when authenticating any information.

If a claim cannot be verified, then we need to have very good reasons for treating it as a “fact”. To suggest no-one would make it up or the author was surely passing on what he knew with good reason to be true are not good enough reasons for using the data as a fact upon which to build a historical reconstruction.

If we cannot verify the origin or source of the assertion we have every reason to hold the information at arms length until we can have some assurance about who it comes from, whether that person was in a position to know, the nature of the work they were producing, etc.

Yep, that means we cannot verify popular accounts of, say, very early Roman history.

Nope, that does not mean we cannot verify very rich accounts of Roman history and persons in the last centuries of the Republic and early Empire.

But I won’t repeat all of those caveats and consequences etc etc here again. Just drawing attention here to what most of us basically know anyway, even if we sometimes forget it when swept away by the speculative imaginations of some biblical scholars confusing themselves with “historians”.