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Category archive: War
The German conductor Herbert von Karajan probably did more to popularise classical music after WW2 that any other single person. His LPs and then his CDs and DVDs sold in their millions. I have many Karajan CDs myself. So, the question of whether he was any sort of Nazi and if so what sort remains a hot topic.
Playwright Ronald Harwood, author of a play about Wilhelm Furtwängler, was recently interviewed on BBC4 TV. During this, Harwood mentioned, in contemptuous passing, that Karajan was obviously a Nazi. Furtwängler was interesting because it wasn’t clear, hence that play. Karajan? Not interesting, because clearly he was. He hired a Jewish secretary after the war. What more do you need to know?
Well, I for one needed to know a bit more than only that, so I did some googling and came across this by Peter Alward, former vice-president of EMI Classics:
I first met Karajan in 1976, and we remained friends up to his death. He was one of EMI’s flagship artists in the late 70s and early 80s; most of his operatic work was for us, his symphonic work for Deutsche Grammophon. Yes, he cultivated the cult of the maestro - he was a shrewd businessman and recognised his market worth. He was not slow in coming forward and speaking his mind, but no conductor is a shrinking violet. I feel he was misunderstood. There was the glamorous image - the jet-set lifestyle - but this was all a defence. He was really very shy, a simple man with simple tastes. I vehemently oppose the theory that he was a Nazi. He was an opportunist. I’m Jewish, and if I believed otherwise, I wouldn’t have spent a minute in his company.
Opportunist sounds about right to me. Karajan, like all conductors, needed power, over an orchestra. Needing this sort of power, he had to avoid antagonising whoever the politicians were, the ones with the more regular sort of power. But he did not care about politics for its own sake, merely as a means to the end of his music making.
Trouble is, you can surely say the same for a great many other servants of the Third Reich. I bet plenty of rocket, airplane, tank, bomb and ship designers were equally opportunistic, and equally free of any positive desire to be Nazis. But whoever happened to be Germany’s politicians, these people would have served them. All they cared about was rockets, airplanes, tanks, bombs and ships. Classical music was not as important to the Nazi regime as armaments were, but it was quite important. Karajan did help.
The most interesting titbit I learned from this little burst of Karajan-googling was that apparently his second wife, Anita, whom he married in 1942, was burdened with a Jewish grandfather. But hKarajan wasn’t merely “burdened” thus. He burdened himself. Wikipedia:
On 22 October 1942, at the height of the Second World War, Karajan married Anna Maria “Anita” Sauest, born Gütermann. She was the daughter of a well-known manufacturer of yarn for sewing machines. Having had a Jewish grandfather, she was considered a Vierteljüdin (one-quarter Jewish woman).
Just marrying a quarter-Jewess, before that was dodgy, is one thing. Being a celeb and marrying a famous heiress with a famously rich and half-Jewish dad, and doing all that in 1942, is something else again. That’s more than just hiring an entirely Jewish secretary after the war.
When I read about such people and about such times, I don’t feel inclined to condemn. I merely wonder how I might have behaved, or misbehaved, had I been confronted by such pressures and such temptations.
One of the key themes of Steven Pinker’s book The Better Angels of Our Nature is that moral advance has on the whole not been lead by religion. Religious people have often defended ancient moral positions, as when defending slavery, for instance. Only when persuaded by secular moralists of the wrongness of slavery did religious people then become fierce and very vigorous opponents of slavery. But the secularists lead the way when it came to winning the argument in the first place. All of which is unsurprising, if you look at what it says in the Bible about such things. Which Pinker does. One of the most remarkable passages in The Better Angels is Pinker’s description of what the Old Testament actually says (pp. 7-14). If you get tired of all the mayhem and slaughter, at least skip to the end and read Pinker’s final paragraph. As he says, he is not accusing Christians of believing this stuff. Christians pay the entire Bible “lip service as a symbol of morality”, but they no longer believe in the morality that is actually contained in the first half of it:
Like the works of Homer, the Hebrew Bible (Old Testament) was set in the late 2nd millennium BCE but written more than five hundred years later. But unlike the works of Homer, the Bible is revered today by billions of people who call it the source of their moral values. The world’s bestselling publication, the Good Book has been translated into three thousand languages and has been placed in the nightstands of hotels all over the world. Orthodox Jews kiss it with their prayer shawls; witnesses in American courts bind their oaths by placing a hand on it. Even the president touches it when taking the oath of office. Yet for all this reverence, the Bible is one long celebration of violence.
In the beginning God created the heaven and the earth. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And the Lord God took one of Adam’s ribs, and made he a woman. And Adam called his wife’s name Eve; because she was the mother of all living. And Adam knew Eve his wife; and she conceived, and bare Cain. And she again bare his brother Abel. And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. With a world population of exactly four, that works out to a homicide rate of 25 percent, which is about a thousand times higher than the equivalent rates in Western countries today.
No sooner do men and women begin to multiply than God decides they are sinful and that the suitable punishment is genocide. (In Bill Cosby’s comedy sketch, a neighbor begs Noah for a hint as to why he is building an ark. Noah replies, ‘How long can you tread water?’) When the flood recedes, God instructs Noah in its moral lesson, namely the code of vendetta: ‘Whoso sheddeth man’s blood, by man shall his blood be shed.’
The next major figure in the Bible is Abraham, the spiritual ancestor of Jews, Christians, and Muslims. Abraham has a nephew, Lot, who settles in Sodom. Because the residents engage in anal sex and comparable sins, God immolates every man, woman, and child in a divine napalm attack. Lot’s wife, for the crime of turning around to look at the inferno is put to death as well.
Abraham undergoes a test of his moral values when God orders hm to take his son Isaac to a mountaintop, tie him up, cut his throat, and burn his body as a gift to the Lord. Isaac is spared only because at the last moment an angel stays his father’s hand. For millennia readers have puzzled over why God insisted on this horrifying trial. One interpretation is that God intervened not because Abraham had passed the test but because he had failed it, but that is anachronistic: obedience to divine authority, not reverence for human life, was the cardinal virtue.
Isaac’s son Jacob has a daughter, Dinah. Dinah is kidnapped and raped - apparently a customary form of courtship at the time, since the rapist’s family then offers to purchase her from her own family as a wfe for the rapist. Dinah’s brothers explain that an important moral principle stands in the way of this transaction: the rapist is uncircumcised. So they make a counteroffer: if all the men in the rapist’s hometown cut off their foreskins, Dinah will be theirs. While the men are incapacitated with bleeding penises, the brothers invade the city, plunder and destroy it, massacre the men, and carry off the women and children. When Jacob worries that neighboring tribes may attack them in revenge, his sons explain that it was worth the risk: ‘Should our sister be treated like a whore?’ Soon afterward they reiterate their commitment to family values by selling their brother Joseph into slavery.
Jacob’s descendants, the Israelites, find their way to Egypt and become too numerous for the Pharaoh’s liking, so he enslaves them and orders that all the boys be killed at birth. Moses escapes the mass infanticide and grows up to challenge the Pharaoh to let his people go. God, who is omnipotent, could have softened Pharaoh’s heart, but he hardens it instead, which gives him a reason to afflict every Egyptian with painful boils and other miseries before killing every one of their firstborn sons. (The word Passover alludes to the executioner angel’s passing over the households with Israelite firstborns.) God follows this massacre with another one when he drowns the Egyptian army as they pursue the Israelites across the Red Sea.
The Israelites assemble at Mount Sinai and hear the Ten Commandments, the great moral code that outlaws engraved images and the coveting of livestock but gives a pass to slavery, rape, torture, mutilation, and genocide of neighboring tribes. The Israelites become impatient while waiting for Moses to return with an expanded set of laws, which will prescribe the death penalty for blasphemy, homosexuality, adultery, talking back to parents, and working on the Sabbath. To pass the time, they worship a statue of a calf, for which the punishment turns out to be, you guessed it, death. Following orders from God, Moses and his brother Aaron kill three thousand of their companions.
God then spends seven chapters of Leviticus instructing the Israelites on how to slaughter the steady stream of animals he demands of them. Aaron and his two sons prepare the tabernacle for the first service, but the sons slip up and use the wrong incense. So God burns them to death. As the Israelites proceed toward the promised land, they meet up with the Midianites. Following orders from God, they slay the males, burn their city, plunder the livestock, and take the women and children captive. When they return to Moses, he is enraged because they spared the women, some of whom had led the Israelites to worship rival gods. So he tells his soldiers to complete the genocide and to reward themselves with nubile sex slaves they may rape at their pleasure: ‘Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. But all the women children, that have not known a man by lying with him, keep alive for your-
In Deuteronomy 20 and 21, God gives the Israelites a blanket policy for dealing with cities that don’t accept them as overlords: smite the males with the edge of the sword and abduct the cattle, women, and children. Of course, a man with a beautiful new captive faces a problem: since he has just murdered her parents and brothers, she may not be in the mood for love. God anticipates this nuisance and offers the following solution: the captor should shave her head, pare her nails, and imprison her in his house for a month while she cries her eyes out. Then he may go in and rape her.
With a designated list of other enemies (Hittites,Amorites, Canaanites, Perizzites, Hivites, and Jebusites), the genocide has to be total: ‘Thou shalt save alive nothing that breatheth: But thou shalt utterly destroy them ... as the Lord thy God has commanded thee.’
Joshua puts this directive into practice when he invades Canaan and sacks the city of Jericho. After the walls came tumbling down, his soldiers ‘utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.’ More earth is scorched as Joshua ‘smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel commanded.’
The next stage in Israelite history is the era of the judges, or tribal chiefs. The most famous of them, Samson, establishes his reputation by killing thirty men during his wedding feast because he needs their clothing to pay off a bet. Then, to avenge the killing of his wife and her father, he slaughters a thousand Philistines and sets fire to their crops after escaping capture, he kills another thousand with the jawbone of an ass. When he is finally captured and his eyes are burned out, God gives him the strength for a 9/11-like suicide attack in which he implodes a large building, crushing the three thousand men and women who are worshipping inside it.
Israel’s first king, Saul, establishes a small empire, which gives him the opportunity to settle an old score. Centuries earlier, during the Israelites’ exodus from Egypt, the Amalekites had harassed them, and God commanded the Israelites to ‘wipe out the name of Amalek.’ So when the judge Samuel anoints Saul as king, he reminds Saul of the divine decree: ‘Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.’ Saul carries out the order, but Samuel is furious to learn that he has spared their king, Agag. So Samuel ‘hewed Agag in pieces before the Lord.’
Saul is eventually overthrown by his son-in-law David, who absorbs the southern tribes of Judah, conquers Jerusalem, and makes it the capital of a kingdom that will last four centuries. David would come to be celebrated in story, song, and sculpture, and his six-pointed star would symbolize his people for three thousand years. Christians too would revere him as the forerunner of Jesus.
But in Hebrew scripture David is not just the ‘sweet singer of Israel,’ the chiseled poet who plays a harp and composes the Psalms. After he makes his name by killing Goliath, David recruits a gang of guerrillas, extorts wealth from his fellow citizens at swordpoint, and fights as a mercenary for the Philistines. These achievements make Saul jealous: the women in his court are singing, ‘Saul has killed by the thousands, but David by the tens of thousands.’ So Saul plots to have him assassinated.” David narrowly escapes before staging a successful coup.
When David becomes king, he keeps up his hard-earned reputation for killing by the tens of thousands. After his general Joab ‘wasted the country of the children of Ammon,’ David ‘brought out the people that were in it, and cut them with saws, and with harrows of iron, and with axes.’ Finally he manages to do something that God considers immoral: he orders a census. To punish David for this lapse, God kills seventy thousand of his citizens.
Within the royal family, sex and violence go hand in hand. While taking a walk on the palace roof one day, David peeping-toms a naked woman, Bathsheba, and likes what he sees, so he sends her husband to be killed in battle and adds her to his seraglio. Later one of David’s children rapes another one and is killed in revenge by a third. The avenger, Absalom, rounds up an army and tries to usurp David’s throne by having sex with ten of his concubines. (As usual, we are not told how the concubines felt about all this.) While fleeing David’s army, Absalom’s hair gets caught in a tree, and David’s general thrusts three spears into his heart. This does not put the family squabbles to an end. Bathsheba tricks a senile David into anointing their son Solomon as his successor. When the legitimate heir, David’s older son Adonijah, protests, Solomon has him killed.
King Solomon is credited with fewer homicides than his predecessors and is remembered instead for building the Temple in Jerusalem and for writing the books of Proverbs, Ecclesiastes, and the Song of Songs (though with a harem of seven hundred princesses and three hundred concubines, he clearly didn’t spend all his time writing). Most of all he is remembered for his eponymous virtue, ‘the wisdom of Solomon.’ Two prostitutes sharing a room give birth a few days apart. One of the babies dies, and each woman claims that the surviving boy is hers. The wise king adjudicates the dispute by pulling out a sword and threatening to butcher the baby and hand each woman a piece of the bloody corpse. One woman withdraws her claim, and Solomon awards the baby to her. ‘When all Israel heard of the verdict that the king had rendered, they stood in awe of the king, because they saw that he had divine wisdom in carrying out justice.’ The distancing effect of a good story can make us forget the brutality of the world in which it was set. Just imagine a judge in family court today adjudicating a maternity dispute by pulling out a chain saw and threatening to butcher the baby before the disputants’ eyes. Solomon was confident that the more humane woman (we are never told that she was the mother) would reveal herself, and that the other woman was so spiteful that she would allow a baby to be slaughtered in front of her - and he was right! And he must have been prepared, in the event he was wrong, to carry out the butchery or else forfeit all credibility. The women, for their part, must have believed that their wise king was capable of carrying out this grisly murder.
The Bible depicts a world that, seen through modern eyes, is staggering in its savagery. People enslave, rape, and murder members of their immediate families. Warlords slaughter civilians indiscriminately, including the children. Women are bought, sold, and plundered like sex toys. And Yahweh tortures and massacres people by the hundreds of thousands for trivial disobedience or for no reason at all. These atrocities are neither isolated nor obscure. They implicate all the major characters of the Old Testament, the ones that Sunday-school children draw with crayons. And they fall into a continuous plotline that stretches for millennia, from Adam and Eve through Noah, the patriarchs, Moses, Joshua, the judges, Saul, David, Solomon, and beyond. According to the biblical scholar Raymund Schwager, the Hebrew Bible ‘contains over six hundred passages that explicitly talk about nations, kings, or individuals attacking, destroying, and killing others. ... Aside from the approximately one thousand verses in which Yahweh himself appears as the direct executioner of violent punishments, and the many texts in which the Lord delivers the criminal to the punisher’s sword, in over one hundred other passages Yahweh expressly gives the command to kill people.’ Matthew White, a self-described atrocitologist who keeps a database with the estimated death tolls of history’s major wars, massacres, and genocides, counts about 1.2 million deaths from mass killing that are specifically enumerated in the Bible. (He excludes the half million casualties in the war between Judah and Israel described in 2 Chronicles 13 because he considers the body count historically implausible.) The victims of the Noachian flood would add another 20 million or so to the total.
The good news, of course, is that most of it never happened. Not only is there no evidence that Yahweh inundated the planet and incinerated its cities, but the patriarchs, exodus, conquest, and Jewish empire are almost certainly fictions. Historians have found no mention in Egyptian writings of the departure of a million slaves (which could hardly have escaped the Egyptians’ notice); nor have archaeologists found evidence in the ruins of Jericho or neighboring cities of a sacking around 1200 BCE. And if there was a Davidic empire stretching from the Euphrates to the Red Sea around the turn of the 1st millennium BCE, no one else at the time seemed to have noticed it.
Modern biblical scholars have established that the Bible is a wiki. It was compiled over half a millennium from writers with different styles, dialects, character names, and conceptions of God, and it was subjected to haphazard editing that left it with many contradictions, duplications, and non sequiturs.
The oldest parts of the Hebrew Bible probably originated in the 10th century BCE. They included origin myths for the local tribes and ruins, and legal codes adapted from neigh boring civilizations in the Near East. The texts probably served as a code of frontier justice for the Iron Age tribes that herded livestock and farmed hillsides in the southeastern periphery of Canaan. The tribes began to encroach on the valleys and cities, engaged in some marauding every now and again, and may even have destroyed a city or two. Eventually their myths were adopted by the entire population of Canaan, unifying them with a shared genealogy, a glorious history, a set of taboos to keep them from defecting to foreigners, and an invisible enforcer to keep them from each other’s throats. A first draft was rounded out with a continuous historical narrative around the late 7th to mid-6th century BCE, when the Babylonians conquered the Kingdom of Judah and forced its inhabitants into exile. The final edit was completed after their return to Judah in the 5th century BCE.
Though the historical accounts in the Old Testament are fictitious (or at best artistic reconstructions, like Shakespeare’s historical dramas), they offer a window into the lives and values of Near Eastern civilizations in the mid-1st millennium BCE. Whether or not the Israelites actually engaged in genocide, they certainly thought it was a good idea.
The possibility that a woman had a legitimate interest in not being raped or acquired as sexual property did not seem to register in anyone’s mind. The writers of the Bible saw nothing wrong with slavery or with cruel punishments like blinding, stoning, and hacking someone to pieces. Human life held no value in comparison with unthinking obedience to custom and authority.
If you think that by reviewing the literal content of the Hebrew Bible I am trying to impugn the billions of people who revere it today, then you are missing the point. The overwhelming majority of observant Jews and Christians are, needless to say, thoroughly decent people who do not sanction genocide, rape, slavery, or stoning people for frivolous infractions. Their reverence for the Bible is purely talismanic. In recent millennia and centuries the Bible has been spin-doctored, allegorized, superseded by less violent texts (the Talmud among Jews and the New Testament among Christians), or discreetly ignored. And that is the point. Sensibilities toward violence have changed so much that religious people today compartmentalize their attitude to the Bible. They pay it lip service as a symbol of morality, while getting their actual morality from more modern principles.
How much you learn from something that you just read depends not only on what it says, but on what you knew before you read it. And for me, this short paragraph cleared up several big blurs in my knowledge of Olden Times:
The new technique of fighting which had won the battle of Hastings for the Normans was also adopted in England; instead of standing or riding and hurling the lance overarm, these new warriors, the knights, charged on horseback with the lance tucked beneath the arm, so that the weight of both horse and rider was behind the blow and the weapon was reusable. Though it required discipline and training, giving rise to the birth of tournaments and the cult of chivalry, a charge by massed ranks of knights with their lances couched in this way was irresistible. Anna Comnena, the Byzantine princess who witnessed its devastating effect during the First Crusade, claimed that it could ‘make a hole in the wall of Babylon’.
That’s from the second page (page 8) of the first chapter of Agincourt, by Juliet Barket.
That bit in school history where they explained what a knight was and what knights did and how the knights did it … well, I missed it. And ever since, everyone talking about such things has assumed that I knew it very clearly, when I didn’t. It’s so obvious. How would someone like me not know it?
Oh, I sort of knew it, from having seen a hundred films where film actors did this, in film battles and in film tournaments. But I had not realised that it was a military innovation like the phalanx or gunpowder or the tank or the airplane or the atom bomb. I had not properly realised that the essence of Knighthood was collective action rather than mere individual virtue, the point being that it was the former which required the latter. And I had not realised that it was what won the Battle of Hastings. Or, even more interestingly, I had not realised that it was what won the First Crusade. (After which, I’m guessing that the Muslims then copied it.
Medieval society did not give rise to Knights. The Knights technique of fighting gave rise to Medieval society.
I remember reading Tom Holland’s Millennium, and being presented right at the end with the result of the First Crusade, without there having been any mention (that I recall) of how a European military innovation was what won it. (That doesn’t mean Holland does not mention this, merely that I don’t remember him mentioning it.)
So, at the heart of the European years between Hastings (1066) and Agincourt (1415 (when I now suppose the Knights to have met their nemesis in the form of the next big military innovation, the Archers (hence the picture on the front of Agincourt))) was a technique of fighting. Like I say, I sort of knew this, but have never before isolated this fact in my head, as a Big Fact. Instead, I have spent my whole life being rather confused about this Big Fact, reading a thousand things where the Big Fact was assumed, but never actually explained.
Why did I not correct this confusion decades ago? Because, not knowing it properly, I had not realised what a huge confusion it was.
I like cricket. And I like drones. But which is best?
There’s only one way to find out. Fight.
Actually, all the drone did there was hover, waiting to be clobbered, which, a minute and a half in, it duly was, by Chris Gayle.
What I want to see is a game where drones fight against each other. Or a war. Either would do.
Or, perhaps a demo.
In an earlier posting I mentioned that I had ordered Marc Morris’s book about The Norman Conquest, and I have now started reading this. (Although for some reason the version of it that I have seems to be the American one.)
The events depicted in the Tapestry are of course highly dramatic, but as Morris relates, so too was the subsequent history of the Tapestry:
By any law of averages, the Tapestry ought not to exist. We know that such elaborate wall-hangings, while hardly commonplace in the eleventh century, were popular enough with the elite that could afford them, because we have descriptions in contemporary documents. What we don’t have are other surviving examples: all that comes down to us in other cases are a few sorry-looking scraps. That the Tapestry is still with us almost I ,000 years after it was sewn is astonishing, especially when one considers its later history. It first appears in the written record four centuries after its creation, in 1476, when it is described in an inventory of the treasury at Bayeux Cathedral, from which we learn that the clergy were in the habit of hanging it around the nave every year during the first week of July (an annual airing that would have aided its conservation). Its survival through those four medieval centuries, escaping the major hazards of war, fire and flood, as well as the more mundane menaces of rodents, insects and damp, is wondrous enough; that it successfully avoided destruction during the modern era is nothing short of miraculous. When the cathedral’s treasury was looted during the French Revolution, the Tapestry came within a hair’s breadth of being cut up and used to cover military wagons. Carted to Paris for exhibition by Napoleon, it was eventually returned to Bayeux, where for several years during the early nineteenth century it was indifferently stored in the town hall on a giant spindle, so that curious visitors could unroll it (and occasionally cut bits off). During the Second World War it had yet more adventures: taken again to Paris by the Nazis, it narrowly escaped being sent to Berlin, and somehow managed to emerge unscathed from the flames and the bombs. The Tapestry’s post-medieval history is a book in itself - one which, happily, has already been written.
What next for it, I wonder?
Ages ago now, before I was ill, I checked out that Suicide Bridge in North London, as reported in this posting. This was a fine destination to have picked for an photo-odyssey, both because the destination itself did not disappoint, and because it was in an unfamiliar part of town, and thus was only the first of many wondrous discoveries I would make that day.
As the years go by, I accumulate more and more photo-collections of such days, and get further and further behind in mentioning them here. Which is fine, because there will soon come a time when I won’t want to be going out at all, just sitting here reminiscing. Then I can catch up. Then I can die.
So, March 8th of this year. I hoover up snaps of the view from Suicide Bridge and then walk away from the top of it in a westerly direction, along Hornsey Lane. I am in Highgate. Then I go north (actually more like west north west) along the B519, past the Ghana High Commission, until I get to a turning that looks like fun again, turning west, again (actually more like south west). I am climbing, still, getting higher and higher above central London. And I take another turn, south, and come upon a miniature version of the Alexandra Palace Tower (that being a bit further out of London, to the north east), beside a lane called Swains Lane.
Here is a web entry that says what this tower is.
And here are some of the photos I took of it and of various decorative effects that it had on its surroundings, on a day that, although getting very dark in parts, is still topped off with a bright blue blue sky, worthy of Hartley himself:
And here is another web entry, which explains what an excellent war this contraption had:
The British immediately realised that the powerful Alexandra Palace TV transmitter was capable of transmitting on the transponder frequencies and instigated ‘Operation Domino’. Using the receiving station at Swains Lane, Highgate, the return signal from the aircraft’s transponder was retransmitted back to the aircraft on its receiving frequency by the Alexandra Palace TV transmitter and hence back to the aircraft’s home station. This extra loop producing a false distance reading.
The Swains Lane receiver station was connected by Post Office landline to the Alexandra Palace transmitter. By using a low-voltage motor, this line controlled any drifting in the lock-on carrier beam, thus eliminating any give-away heterodyning beat-notes.
Which you obviously wouldn’t want, would you?
I love the way things like this look. Totally functional, but … sculptors eat your hearts out. It beats most of what you guys do without even giving it a thought.
Actually, slight correction provoked by actually reading some of what I linked to above. The current structure at Swains Lane is the metal successor structure to its wooden predecessor structure, and it was the wooden predecessor structure which had a good war, but was then blown down by a gale in October 1945.
Had it not been for this extreme weather story, pride of place there would have gone to the report about Quisling getting shot.
I love the internet.
I’ve been reading Paul Kennedy’s Engineers of Victory, which is about how WW2 was won, by us good guys. Kennedy, like many others, identifies the Battle of the Atlantic as the allied victory which made all the other victories over Germany by the Anglo-American alliance possible. I agree with the Amazon reviewers who say things like “good overview, not much engineering”. But this actually suited me quite well. At least I now know what I want to know more about the engineering of. And thanks to Kennedy, I certainly want to know more about how centimetric radar was engineered.
Centimetric radar was even more of a breakthrough, arguably the greatest. HF-DF might have identified a U-boat’s radio emissions 20 miles from the convoy, but the corvette or plane dispatched in that direction still needed to locate a small target such as a conning tower, perhaps in the dark or in fog. The giant radar towers erected along the coast of southeast England to alert Fighter Command of Luftwaffe attacks during the Battle of Britain could never be replicated in the mid-Atlantic, simply because the structures were far too large. What was needed was a miniaturized version, but creating one had defied all British and American efforts for basic physical and technical reasons: there seemed to be no device that could hold the power necessary to generate the microwave pulses needed to locate objects much smaller than, say, a squadron of Junkers bombers coming across the English Channel, yet still made small enough to be put on a small escort vessel or in the nose of a long-range aircraft. There had been early air-to-surface vessel (ASV) sets in Allied aircraft, but by 1942 the German Metox detectors provided the U-boats with early warning of them. Another breakthrough was needed, and by late spring of 1943 that problem had been solved with the steady introduction of 10-centimeter (later 9.1-centimeter) radar into Allied reconnaissance aircraft and even humble Flower-class corvettes; equipped with this facility, they could spot a U-boat’s conning tower miles away, day or night. In calm waters, the radar set could even pick up a periscope. From the Allies’ viewpoint, the additional beauty of it was that none of the German systems could detect centimetric radar working against them.
Where did this centimetric radar come from? In many accounts of the war, it simply “pops up”; Liddell Hart is no worse than many others in noting, “But radar, on the new 10cm wavelength that the U-boats could not intercept, was certainly a very important factor.” Hitherto, all scientists’ efforts to create miniaturized radar with sufficient power had failed, and Doenitz’s advisors believed it was impossible, which is why German warships were limited to a primitive gunnery-direction radar, not a proper detection system. The breakthrough came in spring 1940 at Birmingham University, in the labs of Mark Oliphant (himself a student of the great physicist Ernest Rutherford), when the junior scientists John Randall and Harry Boot, working in a modest wooden building, finally put together the cavity magnetron.
This saucer-sized object possessed an amazing capacity to detect small metal objects, such as a U-boat’s conning tower, and it needed a much smaller antenna for such detection. Most important of all, the device’s case did not crack or melt because of the extreme energy exuded. Later in the year important tests took place at the Telecommunications Research Establishment on the Dorset coast. In midsummer the radar picked up an echo from a man cycling in the distance along the cliff, and in November it tracked the conning tower of a Royal Navy submarine steaming along the shore. Ironically, Oliphant’s team had found their first clue in papers published sixty years earlier by the great German physicist and engineer Adolf Herz, who had set out the original theory for a metal casement sturdy enough to hold a machine sending out very large energy pulses. Randall had studied radio physics in Germany during the 1930s and had read Herz’s articles during that time. Back in Birmingham, he and another young scholar simply picked up the raw parts from a scrap metal dealer and assembled the device.
Almost inevitably, development of this novel gadget ran into a few problems: low budgets, inadequate research facilities, and an understandable concentration of most of Britain’s scientific efforts at finding better ways of detecting German air attacks on the home islands. But in September 1940 (at the height of the Battle of Britain, and well before the United States formally entered the war) the Tizard Mission arrived in the United States to discuss scientific cooperation. This mission brought with it a prototype cavity magnetron, among many other devices, and handed it to the astonished Americans, who quickly recognized that this far surpassed all their own approaches to the miniature-radar problem. Production and test improvements went into full gear, both at Bell Labs and at the newly created Radiation Laboratory (Rad Lab) at the Massachusetts Institute of Technology. Even so, there were all sorts of delays - where could they fit the equipment and operator in a Liberator? Where could they install the antennae? - so it was not until the crisis months of March and April 1943 that squadrons of fully equipped aircraft began to join the Allied forces in the Battle of the Atlantic.
Soon everyone was clamoring for centimetric radar - for the escorts, for the carrier aircraft, for gunnery control on the battleships. The destruction of the German battle cruiser Scharnhorst off the North Cape on Boxing Day 1943, when the vessel was first shadowed by the centimetric radar of British cruisers and then crushed by the radar-controlled gunnery of the battleship HMS Duke of York, was an apt demonstration of the value of a machine that initially had been put together in a Birmingham shed. By the close of the war, American industry had produced more than a million cavity magnetrons, and in his Scientists Against Time (1946) James Baxter called them “the most valuable cargo ever brought to our shores” and “the single most important item in reverse lease-lend.” As a small though nice bonus, the ships using it could pick out life rafts and lifeboats in the darkest night and foggiest day. Many Allied and Axis sailors were to be rescued this way.
For all his joie de vivre, Jardine is a master drone builder and pilot whose skills have produced remarkable footage for shows like Australian Top Gear, the BBC’s Into the Volcano, and a range of music videos. His company Aerobot sells camera-outfitted drones, including custom jobs that require unique specifications like, say, the capacity to lift an IMAX camera. From a sprawling patch of coastline real estate in Queensland, Australia, Jardine builds, tests, and tweaks his creations; the rural tranquility is conducive to a process that may occasionally lead to unidentified falling objects.
Simply put, if you’ve got a drone flying challenge, Jardine is your first call.
So, Mr Jardine is now flying his flying robots over volcanoes. There are going to be lots of calls to have these things entirely banned, but they are just too useful for that to happen.
When I was a kid and making airplanes out of balsa wood and paper, powered with rubber band propellers, I remember thinking that such toys were potentially a lot more than mere toys. I’m actually surprised at how long it has taken for this to be proved right.
What were the recent developments that made useful drones like Jardine’s possible? It is down to the power-to-weight ratio of the latest mini-engines? I tried googling “why drones work”, but all I got was arguments saying that it’s good to use drones to kill America’s enemies, not why they are now usable for such missions.
Incoming from 6k, with apologies for taking so long to post it:
Would a photo thinned to 18px in height be a record for BrianMicklethwaitDotCom?
For some idiot reason, when I first came across the big image, sideways scrollable, at that site liked to above, I couldn’t seem to manage to download the image, and gave up, hence my request. All I got was the entire page. Just now I tried it again, and succeeded at once. That kind of thing often happens with me. 6K mentioned a resizing site. But of course, resizing images is something I do all the time, with my regular photoshop-clone. My problem was not having the image file in the first place. (I now realise that I did download the image, several times. I just didn’t realise where it had gone. That also happens to me a lot.)
6k also mentions another Bayeux Tapestry sighting he recently made, of bits of it redone with Lego.
First, the BMdotcom headline of the day:
These drones are being used to “monitor”, not for bombing or shooting. Nevertheless, interesting.
In other drone photography news, have a look at the new Apple Headquarters, as it takes shape. This particular movie seems to be friendly, so to speak. Apple would appear to have agreed to it. But what of drone photos and drone movies that are not so friendly?
I first realised that drones would be a big deal when I saw one (with a camera attached) in a London shop window.
Lynn writes about English history, and recommends this book about the Norman Conquest of the eleventh century, which sounds good and which I immediately ordered from Amazon, together with this book, which also sounds good.
Lynn mentions the Bayeux Tapestry, which is apparently one of the key sources for what happened during the Norman Conquest. I knew very little about this, but the Internet answers all questions and answers most of them quite quickly. Lynn herself links to a site about a Victorian copy of the Tapestry (in Reading (I had no idea about that)), in her next posting.
It turns out that the Bayeux Tapestry is the ultimate in horizontalised (that link is to a clutch of horizontalised viaducts here) graphics, as in wide but thin top-to-bottom. It is 230ft wide. And it is 20 inches high. You want wide and thin? I do. That’s wide and thin. Here is a picture of the actual Bayeux Tapestry, as it is now displayed, that makes it look like a giant Metro advert.
In a perfect world, I would be able to find a giant long and thin graphic of the entire thing, which you could scroll through horizontally. And, guess what. It is a perfect world. Thank you note 3, here, towards the end.
Anyone know how I could shrink that down to 500 pixels wide?
Here, as promised, is a big clutch of photos of signs that I took at the Trafalgar Square demo yesterday. If you want to, click on a square to get the original photo. The squares have, in quite a few cases been fiddled out with to make them a bit clearer, but the originals you’ll get to with clicking are exactly as taken.
There were, of course, lots of signs (including many mobile phones and at least one tablet) saying “I AM CHARLIE”, in fact you can see quite a few such if you do some clicking. But, here are all the signs I photographed that said something else as well, or instead:
Of all of these, my two favourites are “Team Civilization”, and “Down With The Tyranny of The Offended” (in French). But demos are at least as much about quantity as quality, and I trust the sheer number of signs shown here (there were plenty more that I didn’t get to photo) makes the bigger point. There were a lot of people turning out to denounce these horrible attacks.
Even the rather or almost completely illegible signs are an encouragement, I think, because what these signs tell us is that quite a few people were present, and feeling strongly enough about it to want to wave a sign, who had never been anywhere near such a demo ever before.
Feel free to reproduce any of these images at will, with or without attribution. If you’d like bigger versions of any of the pictures, my email can be found here, top left, where it says “Contact”.
Spent the day writing half a talk about sport as a replacement for war, for Christian Michel. But, on the night (i.e. tonight), I just winged it. One of the better talks I’ve ever given, which admittedly isn’t saying much. And one of the most shambolically prepared. Now knackered and watching the Wildcard Playoff Highlights on C4. More considered content should follow, Real Soon Now.
I was in Paris in the freezing February of 2012, and while there, on the coldest day of the lot, I visited an amazing exhibition of Relief Maps. Thank googleness for the internet, because instead of having to explain this, I can just give you the link, and let you learn as much or as little about this event as you want to.
Here is the photo:
I can’t remember how exactly all the things that you see there came to look the way they do in that photo, but I’m pretty sure that a big mirror was involved, and also the glass of the big case that this map was in. I can say with absolute certainty that no Photoshop(clone)ing is involved.
The big near-white thing in the middle is a map, on the floor, of France.
Go to the very middle of the picture, and then across a bit to the left and then down a bit, and you will see: me. Wearing a scarf indoors, as was everyone else.
Doing photography makes me happy, both as something for me to do and as something for me to photo others doing. Before digital photography, I had the usual dislike felt by people of my nationality and with my approximate level of upbringing and education for crowds of tourists, barging their way around my city, bumping into me and making me feel insignificant, like they owned the place which of course they sort of did and sort of do. The Masses were bad enough as a mere idea, but actually seeing them, Massed, made it even worse.
Tourism, I used to tell myself, unthinkingly, is not “real”. But tourism is every bit as real as an Amazonian rainforest, just as affluent suburbs are as real as inner city sink estates. And ever since I discovered the joy of photoing these crowds of tourists, tourists taking photos, photos of my city and of each other, and of themselves, I have deliberately mingled with these crowds, which basically means that I have become a tourist myself, in London, the city where I live. A state of silly and unthinking grumpiness has been replaced by a far more thoughtful and philosophically elevated state of happiness and smugness. Happiness and smugness are also just as real as misery, and my happiness and smugness is all the happier and smugger because provoked by the exact same things as I had formerly been making myself miserable about.
Crowds like those pictured below, in other words, are just as real as the events that all those red Poppies that everyone has come to see hark back to. One of the many remarkable things about these Poppies is the huge - truly enormous – scale not just of the Poppies themselves, but of the crowds of people who have journeyed to the Tower of London to look at them. Here are a couple of my better Poppies crowd shots:
My single most unforgettable Poppies Crowds Moment did not happen to me when I was actually there being a part of one of these crowds, but in a tube station in some other nearby part of central London, the weekend before last. I was on an escalator, and an intercom voice started saying that if I intended visiting the Tower of London to see The Poppies (I didn’t – not that day), then I should definitely consider using another tube station besides Tower tube station, because Tower tube station was jam packed or words to that effect. I should go instead, said the voice, to another nearby tube station (the voice offered several suggested alternatives) and walk from there, from only a little bit further away. That’s how big the crowds have been. And instead of snarling with silly rage at that announcement, I instead said to myself: I must remember to put that on my blog. Which has been another source of great happiness to me, and would have been even if I had not got stuck into photography.