The Amazing Engineering of Roman Baths

Few depic­tions of ancient Roman life neglect to ref­er­ence all the time ancient Romans spent at the baths. One gets the impres­sion that their civ­i­liza­tion was obsessed with clean­li­ness, in con­trast to most of the soci­eties found around the world at the time, but that turns out hard­ly to be the case. In fact, bathing seems to have been a sec­ondary activ­i­ty at Roman baths, which were “places to meet friends, make con­nec­tions, per­haps even score a din­ner invi­ta­tion”; “places to buy a snack, have a mas­sage, or face the dread­ed tweez­ers of the hair remover”; “places to escape from a harsh and sta­tus-dri­ven world; “places to be Roman.”

So says Gar­rett Ryan, cre­ator of the ancient-his­to­ry Youtube chan­nel Told in Stone, in the new video above. He might have added that Roman baths were “third places.” Pop­u­lar­ized by the late soci­ol­o­gist Ray Old­en­burg with the 1989 book The Great Good Place, the con­cept of the third place stands in con­trast to our first and sec­ond places, home and work.

A book­store could be a third place, or a café, or any “hang­out” occu­py­ing that hard-to-define (and by the late twen­ti­eth cen­tu­ry in Amer­i­ca, hard-to-find) realm between pub­lic and pri­vate. If it makes you feel con­nect­ed to the com­mu­ni­ty in which you live — indeed, if it makes you feel like you live in a com­mu­ni­ty at all — it may well be a third place.

Roman baths weren’t just impres­sive soci­o­log­i­cal­ly, but also tech­no­log­i­cal­ly. Ryan explains their archi­tec­ture, water sup­ply, heat­ing sys­tems, and clean­ing pro­ce­dures, such as they were. He quotes Mar­cus Aure­lius as describ­ing bath water as “a repul­sive blend of oil, sweat, and filth”; in all like­li­hood, it was “only changed when it became so cloudy that it repelled bathers.” San­i­ta­tion prac­tices appear much improved at Ham­mam Essal­i­hine in Alge­ria, one of the very few ancient Roman baths in con­tin­u­ous use since its con­struc­tion. Ryan doc­u­ments his trip there in the video just above from his oth­er chan­nel Scenic Routes to the Past. Though cap­ti­vat­ed by the sight of a real Roman bath func­tion­ing just as designed, he must have been too con­sumed by thoughts of antiq­ui­ty to remem­ber to pack that mod­ern neces­si­ty, a swim­suit.

Relat­ed con­tent:

How Did Roman Aque­ducts Work?: The Most Impres­sive Achieve­ment of Ancient Rome’s Infra­struc­ture, Explained

The Mys­tery Final­ly Solved: Why Has Roman Con­crete Been So Durable?

Archae­ol­o­gists Dis­cov­er an Ancient Roman Snack Bar in the Ruins of Pom­peii

An Ani­mat­ed Recon­struc­tion of Ancient Rome: Take A 30-Minute Stroll Through the City’s Vir­tu­al­ly-Recre­at­ed Streets

Behold 3D Recre­ations of Pompeii’s Lav­ish Homes — As They Exist­ed Before the Erup­tion of Mount Vesu­vius

How Toi­lets Worked in Ancient Rome and Medieval Eng­land

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Evolution of Hokusai’s Great Wave: A Study of 113 Known Copies of the Iconic Woodblock Print

The most wide­ly known work by the eigh­teenth- and nine­teenth-cen­tu­ry Japan­ese artist Hoku­sai, 神奈川沖浪裏, is usu­al­ly trans­lat­ed into Eng­lish as The Great Wave off Kana­gawa. That ver­sion of the title reflects the icon­ic scene depict­ed in the image well enough, though I can’t help but feel that we should be talk­ing about waves, plur­al. Grant­ed, the Japan­ese lan­guage hard­ly makes a fuss about plu­ral­i­ty and sin­gu­lar­i­ty in the first place, but even by the stan­dards of ukiyo‑e wood­block prints, this is a work of art that takes many forms. It’s not just that there are a lot of par­o­dies float­ing around, but that no sin­gle “orig­i­nal” even exists.

“There’s not just one impres­sion of the Great Wave, as many peo­ple think. There were orig­i­nal­ly thou­sands of them,” says sci­en­tist Capucine Koren­berg in the British Muse­um video above. Back in the mid-nine­teenth cen­tu­ry, “Japan­ese prints were very cheap, and you could buy them for the same amount of mon­ey you could buy a dou­ble help­ing of soup and noo­dles.” Demand for the Great Wave in par­tic­u­lar was such that experts reck­on that at least 8,000 prints were sold, hav­ing been made “until the wood­blocks just start­ed to be so worn out that they could­n’t be used any­more.” Again, note the plur­al: if the blocks used to make the image were replaced, we’d expect to see dif­fer­ences in the actu­al image over time.

We’ve dis­cussed before how the Great Wave went through sev­er­al iter­a­tions over four decades before Hoku­sai found the form rec­og­nized around the world still today. But if you look at a print of the final ver­sion close­ly enough — and know enough about Hoku­sai’s art — you can tell whether it came from an ear­li­er edi­tion or a lat­er one. It was no less an expert than long­time Tokyo-based print­mak­er and Hoku­sai enthu­si­ast David Bull (pre­vi­ous­ly fea­tured here on Open Cul­ture) who noticed that “he could see small dif­fer­ences between the strokes” of the three Great Wave prints owned by the British Muse­um. Hear­ing this sent Koren­berg on a quest to deter­mine their exact chrono­log­i­cal order.

Many fac­tors com­pli­cat­ed this task, includ­ing the amount of ink and pres­sure applied to the wood­block dur­ing its cre­ation, as well as the chances of mod­i­fi­ca­tion or par­tial replace­ment of par­tic­u­lar blocks along the way. In the end, she found it “more cer­tain than ever” that the British Muse­um’s three Great Waves came from the same key block, which would have been mod­eled after Hoku­sai’s draw­ing. But along the way, she did make a dis­cov­ery: it was pre­vi­ous­ly thought that 111 iden­ti­fied prints exist­ed, but she con­firmed two more, bring­ing the total up to 113.  Deter­min­ing the fate of the oth­er 7,887 is a task best left to the even more obses­sive ukiyo-e-hunters out there.

Relat­ed con­tent:

An Intro­duc­tion to Hokusai’s Great Wave, One of the Most Rec­og­niz­able Art­works in the World

The Evo­lu­tion of The Great Wave off Kana­gawa: See Four Ver­sions That Hoku­sai Paint­ed Over Near­ly 40 Years

Watch the Mak­ing of Japan­ese Wood­block Prints, from Start to Fin­ish, by a Long­time Tokyo Print­mak­er

Watch a Mas­ter Japan­ese Print­mak­er at Work: Two Unin­ten­tion­al­ly Relax­ing ASMR Videos

A Col­lec­tion of Hokusai’s Draw­ings Are Being Carved Onto Wood­blocks & Print­ed for the First Time Ever

Watch Hokusai’s The Great Wave off Kana­gawa Get Entire­ly Recre­at­ed with 50,000 LEGO Bricks

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

16th-Century Japanese Historians Describe the Oddness of Meeting the First Europeans They Ever Saw

Go to Japan today, and the coun­try will present you with plen­ty of oppor­tu­ni­ties to buy pantabako, and tem­pu­ra. These prod­ucts them­selves — bread, cig­a­rettes, and deep-fried seafood or veg­eta­bles — will be famil­iar enough. Even the words that refer to them may have a rec­og­niz­able ring, espe­cial­ly if you hap­pen to be a Por­tuguese-speak­er. Japan­ese has more than its fair share of nat­u­ral­ized terms, used to refer to every­thing from the kon­bi­ni on the cor­ner to the riizanabu­ru prices found there­in, but none of them are as deeply root­ed as its terms import­ed from Por­tu­gal.

Rela­tions between Japan and Por­tu­gal go back to 1543, when the first Por­tuguese sailors arrived in the south­ern Japan­ese arch­i­pel­ago. Impres­sions of this encounter are includ­ed in the video above, a Voic­es of the Past com­pi­la­tion of how actu­al six­teenth-cen­tu­ry Japan­ese his­to­ri­ans described their unex­pect­ed vis­i­tors. “A south­ern bar­bar­ian ves­sel came to our shores,” writes one of them, anony­mous­ly. From it “emerged an unname­able crea­ture, some­what sim­i­lar in shape to a human being, but look­ing rather more like a long-nosed gob­lin, or the giant demon mikoshi-nyūdō.”

This grotesque, unin­tel­li­gi­ble crea­ture turned to be a bateren; that is, a padre, a mis­sion­ary priest come to spread the kirishi­tan reli­gion in this dis­tant land. In this pri­ma­ry task they faced severe, ulti­mate­ly insur­mount­able chal­lenges, but as the first Euro­peans to make con­tact with Japan, they also hap­pened much more suc­cess­ful­ly to dis­sem­i­nate West­ern con­cepts and tech­niques in agri­cul­ture, sci­ence, and art (not to men­tion dessert cul­ture). Their intro­duc­tion of the gun, described in detail by anoth­er con­tem­po­rary his­to­ri­an, also changed the course of Japan­ese his­to­ry, doing its part to make pos­si­ble the uni­fi­ca­tion of Japan in the fol­low­ing cen­tu­ry.

Kurusu in hand, these bateren argued that one should devote one­self to Deusu in order to avoid eter­nal con­dem­na­tion to inheruno and gain admis­sion to paraiso. There were con­verts, though per­haps not in num­bers as large as expect­ed. Then as now, the Japan­ese had their own way of going about things, but in the six­teenth cen­tu­ry, they had rulers inclined to crack down hard on sus­pi­cious for­eign influ­ence. The last sec­tion of the video con­tains tes­ti­mo­ny of a show­down staged between Chris­tian­i­ty and Bud­dhism, a debate in which the bateren seemed to have put on a poor show. Defeat­ed, they were either expelled or exe­cut­ed, and not long there­after, Japan closed the doa — as they now call it — for a cou­ple more cen­turies.

Relat­ed con­tent:

Hear the First Japan­ese Vis­i­tor to the Unit­ed States & Europe Describe Life in the West (1860–1862)

The His­to­ry of Ancient Japan: The Sto­ry of How Japan Began, Told by Those Who Wit­nessed It (297‑1274)

What Hap­pens When a Japan­ese Wood­block Artist Depicts Life in Lon­don in 1866, Despite Nev­er Hav­ing Set Foot There

A Japan­ese Illus­trat­ed His­to­ry of Amer­i­ca (1861): Fea­tures George Wash­ing­ton Punch­ing Tigers, John Adams Slay­ing Snakes & Oth­er Fan­tas­tic Scenes

The 17th-Cen­tu­ry Japan­ese Samu­rai Who Sailed to Europe, Met the Pope & Became a Roman Cit­i­zen

Hear an Ancient Chi­nese His­to­ri­an Describe The Roman Empire (and Oth­er Voic­es of the Past)

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

What’s Under London? Discover London’s Forbidden Underworld

When the words Lon­don and under­ground come togeth­er, the first thing that comes to most of our minds, nat­u­ral­ly, is the Lon­don Under­ground. But though it may enjoy the hon­or­able dis­tinc­tion of the world’s first rail­way to run below the streets, the stal­wart Tube is hard­ly the only thing buried below the city — and far indeed from the old­est. The video above makes a jour­ney through var­i­ous sub­ter­ranean stra­ta, start­ing with the paving stone and con­tin­u­ing through the soil, elec­tric cables, and gas pipelines beneath. From there, things get Roman.

First comes the Billings­gate Roman House and Baths and the Roman amphithe­ater, two pre­served places from what was once called Lon­dini­um. Below that lev­el run sev­er­al now-under­ground rivers, just above the depth of Win­ston Churchill’s pri­vate bunker, which is now main­tained as a muse­um.

Far­ther down, at a depth of 66 feet, we find the remains of Lon­don’s tube sys­tem — not the Tube, but the pneu­mat­ic tube, a nine­teenth-cen­tu­ry tech­nol­o­gy that could fire encap­su­lat­ed let­ters from one part of the city to anoth­er. More effec­tive and longer lived was the lat­er, more deeply installed Lon­don Post Office Rail­way, which was used to make deliv­er­ies until 2003.

At 79 feet under­ground, we final­ly meet with the Under­ground — or at least the first and shal­low­est of its eleven lines. The Tube has long become an essen­tial part of the lives of most Lon­don­ers, but around the same depth exists anoth­er facil­i­ty known to rel­a­tive­ly few: the Cam­den cat­a­combs, a sys­tem of under­ground pas­sages once used to sta­ble the hors­es who worked on the rail­ways. Fur­ther down are the net­work of World War II-era “deep shel­ters,” one of which host­ed the plan­ning of D‑Day; below them is a still-func­tion­al facil­i­ty instru­men­tal to the defeat of dif­fer­ent ene­mies, typhus and cholera. That would be Lon­don’s sew­er sys­tem, for which we should spare a thought if we’ve ever walked along the Thames and appre­ci­at­ed the fact that it no longer stinks.

Relat­ed con­tent:

How Lon­dini­um Became Lon­don, Lute­tia Became Paris, and Oth­er Roman Cities Got Their Mod­ern Names

The Lost Neigh­bor­hood Buried Under New York City’s Cen­tral Park

“The Won­der­ground Map of Lon­don Town,” the Icon­ic 1914 Map That Saved the World’s First Sub­way Sys­tem

Under­ci­ty: Explor­ing the Under­bel­ly of New York City

The Genius of Har­ry Beck’s 1933 Lon­don Tube Map–and How It Rev­o­lu­tion­ized Sub­way Map Design Every­where

Paris Under­ground

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Harvard Removes the Human Skin Binding from a Book in Its Collection Since 1934

In June of 2014, Har­vard Uni­ver­si­ty’s Houghton Library put up a blog post titled “Caveat Lecter,” announc­ing “good news for fans of anthro­po­der­mic bib­liop­e­gy, bib­lio­ma­ni­acs, and can­ni­bals alike.” The occa­sion was the sci­en­tif­ic deter­mi­na­tion that a book in the Houghton’s col­lec­tion long rumored to have been bound in human skin — the task of whose retrieval once served, they say, as a haz­ing rit­u­al for stu­dent employ­ees — was, indeed, “with­out a doubt bound in human skin.” What a dif­fer­ence a decade makes: not only has the blog post been delet­ed, the book itself has been tak­en out of from cir­cu­la­tion in order to have the now-offend­ing bind­ing removed.

“Har­vard Library has removed human skin from the bind­ing of a copy of Arsène Houssaye’s book Des des­tinées de l’âme (1880s),” declares a stren­u­ous­ly apolo­getic state­ment issued by the uni­ver­si­ty. “The volume’s first own­er, French physi­cian and bib­lio­phile Dr. Ludovic Bouland (1839–1933), bound the book with skin he took with­out con­sent from the body of a deceased female patient in a hos­pi­tal where he worked.” Hav­ing been in the col­lec­tion since 1934, the book was first placed there by John B. Stet­son, Jr., “an Amer­i­can diplo­mat, busi­ness­man, and Har­vard alum­nus” (not to men­tion an heir to the for­tune gen­er­at­ed by the epony­mous hat).

“Bouland knew that Hous­saye had writ­ten the book while griev­ing his wife’s death,” writes Mike Jay in the New York Review of Books, “and felt that this was an appro­pri­ate bind­ing for it — ‘a book on the human soul mer­its that it be giv­en human cloth­ing.’ ” He also “includ­ed a note stat­ing that “this book is bound in human skin parch­ment on which no orna­ment has been stamped to pre­serve its ele­gance.” This copy of Des des­tinées de l’âme isn’t the only book rumored — or, with the pep­tide mass fin­ger­print­ing (PMF) tech­nol­o­gy devel­oped over the past decade, con­firmed — to have been bound in human skin. “The old­est reput­ed exam­ples are three 13th-cen­tu­ry Bibles held at the Bib­lio­thèque Nationale in France, write the New York Times’ Jen­nifer Schuessler and Julia Jacobs.

Jay also men­tions the espe­cial­ly vivid exam­ple of “an 1892 French edi­tion of Edgar Allan Poe’s The Gold Bug, adorned with a skull emblem, is gen­uine human skin: Poe en peau humaine.” In gen­er­al, Schuessler and Jacobs note, the largest num­ber of human skin-bound books “date from the Vic­to­ri­an era, the hey­day of anatom­i­cal col­lect­ing, when doc­tors some­times had med­ical trea­tis­es and oth­er texts bound in skin from patients or cadav­ers.” Now that this prac­tice has been retroac­tive­ly judged to be not just deeply dis­turb­ing but offi­cial­ly prob­lem­at­ic (to use the vogue term of recent years) it’s up to the anthro­po­der­mic-bib­liop­e­gy enthu­si­asts out there to deter­mine whether to put the items in their own col­lec­tions to the PMF test — or to leave a bit of macabre mys­tery in the world of anti­quar­i­an book-col­lect­ing.

Relat­ed con­tent:

Old Books Bound in Human Skin Found in Har­vard Libraries (and Else­where in Boston)

When Medieval Man­u­scripts Were Recy­cled & Used to Make the First Print­ed Books

Behold the Codex Gigas (aka “Devil’s Bible”), the Largest Medieval Man­u­script in the World

A Mes­mer­iz­ing Look at the Mak­ing of a Late Medieval Book from Start to Fin­ish

3,500 Occult Man­u­scripts Will Be Dig­i­tized & Made Freely Avail­able Online, Thanks to Da Vin­ci Code Author Dan Brown

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

How the 13th-Century Sufi Poet Rumi Became One of the World’s Most Popular Writers

The Mid­dle East is hard­ly the world’s most har­mo­nious region, and it only gets more frac­tious if you add in South Asia and the Mediter­ranean. But there’s one thing on which many res­i­dents of that wide geo­graph­i­cal span can agree: Jalāl al-Dīn Muḥam­mad Rūmī. One might at first imag­ine that a thir­teenth-cen­tu­ry poet and mys­ti­cal philoso­pher who wrote in Per­sian, with occa­sion­al for­ays into Turk­ish, Ara­bic, and Greek, would be a niche fig­ure today, if known at all. In fact, Rumi, as he’s com­mon­ly known, is now one of the most pop­u­lar writ­ers in not just the Mid­dle East but the world; Eng­lish rein­ter­pre­ta­tions of his verse have even made him the best-sell­ing poet in the Unit­ed States.

“The trans­for­ma­tive moment in Rumi’s life came in 1244, when he met a wan­der­ing mys­tic known as Shams of Tabriz,” writes the BBC’s Jane Cia­bat­tari. She quotes Brad Gooch, author of Rumi’s Secret: The Life of the Sufi Poet of Love, describ­ing them as hav­ing an “elec­tric friend­ship for three years,” after which Shams dis­ap­peared. “Rumi coped by writ­ing poet­ry,” which includes 3,000 poems writ­ten for “Shams, the prophet Muham­mad and God. He wrote 2,000 rubay­at, four-line qua­trains. He wrote in cou­plets a six-vol­ume spir­i­tu­al epic, The Mas­navi.” He did all this work in ser­vice of what, in the ani­mat­ed TED-Ed les­son above, Stephanie Honchell Smith calls his ulti­mate goal: “the reuni­fi­ca­tion of his soul with God through the expe­ri­ence of divine love.”

How is such a love to be accessed? “Love resides not in learn­ing, not in knowl­edge, not in pages in books,” Rumi declared. “Wher­ev­er the debates of men may lead, that is not the lover’s path.” He pur­sued it through devo­tion to Shams’ Sufism, “par­tic­i­pat­ing in rit­u­al­ized danc­ing and preach­ing the reli­gion of love through lec­tures, poet­ry, and prose.” Lat­er in life, he shift­ed “from ecsta­t­ic expres­sions of divine love to vers­es that guide oth­ers to dis­cov­er it for them­selves,” incor­po­rat­ing “ideas, sto­ries, and quotes from Islam­ic reli­gious texts, Ara­bic and Per­sian lit­er­a­ture and ear­li­er Sufi writ­ings and poet­ry.” Per­haps there can be no full appre­ci­a­tion of Rumi’s work with­out a schol­ar’s under­stand­ing of the lan­guages and cul­tures he knew. But if his sales fig­ures are any­thing to go by, the long­ing into which his com­plex work taps is uni­ver­sal.

Relat­ed con­tent:

The Mys­ti­cal Poet­ry of Rumi Read By Til­da Swin­ton, Madon­na, Robert Bly & Cole­man Barks

Learn Islam­ic & Indi­an Phi­los­o­phy with 107 Episodes of the His­to­ry of Phi­los­o­phy With­out Any Gaps Pod­cast

The Com­plex Geom­e­try of Islam­ic Art & Design: A Short Intro­duc­tion

500+ Beau­ti­ful Man­u­scripts from the Islam­ic World Now Dig­i­tized & Free to Down­load

The Birth and Rapid Rise of Islam, Ani­mat­ed (622‑1453)

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Romans Stashed Hallucinogenic Seeds in a Vial Made From an Animal Bone

What’s pop­u­lar in the metrop­o­lis soon­er or lat­er makes its way out into the provinces. This phe­nom­e­non has become more dif­fi­cult to notice in recent years, not because it’s slowed down, but because it’s sped way up, owing to near-instan­ta­neous cul­tur­al dif­fu­sion on the inter­net. Well with­in liv­ing mem­o­ry, how­ev­er, are the days when what­ev­er was cool in, say, New York or Los Ange­les would take time to catch on in the rest of the US. This went for fash­ions, movies, and bands, of course, but also for mind-alter­ing sub­stances: dis­tant-future archae­ol­o­gists are as like­ly to unearth a Vel­vet Under­ground album and the remains of its own­er’s stash in the ruins of Cleve­land as those of Chelsea.

A rough­ly anal­o­gous dis­cov­ery from the ancient world was recent­ly made by Dutch zooar­chae­ol­o­gists Maaike Groot and Mar­ti­jn van Haasteren and archaeob­otanist Lau­ra I. Koois­tra, who this past Feb­ru­ary pub­lished a paper in the jour­nal Antiq­ui­ty on “evi­dence of the inten­tion­al use of black hen­bane (Hyoscya­mus niger) in the Roman Nether­lands.” A mem­ber of the night­shade fam­i­ly, black hen­bane is “an extreme­ly poi­so­nous plant species that can also be used as a med­i­c­i­nal or psy­choac­tive drug,” the researchers write. It may have been the lat­ter pur­pose that encour­aged the cre­ation of a pecu­liar arti­fact: “a sheep/goat bone that had been hol­lowed out, sealed on one side by a plug of a black mate­r­i­al and filled with hun­dreds of black hen­bane seeds.”

“Phys­i­o­log­i­cal reac­tions to black hen­bane were well doc­u­ment­ed through­out the Ancient Mediter­ranean world,” writes Hyper­al­ler­gic’s Elaine Velie. She quotes Greek philoso­pher Plutarch as describ­ing its effects as “not so prop­er­ly called drunk­en­ness” but rather “alien­ation of mind or mad­ness.” Pliny the Elder “dis­cussed the plant’s med­i­c­i­nal, hal­lu­ci­na­to­ry, and poten­tial­ly lethal effects, not­ing that although it could be tak­en to heal ail­ments rang­ing from coughs to fever, the drug could also cause insan­i­ty and derange­ment. The Greek and Roman physi­cian Dioscorides wrote that black hen­bane and its close cousins could alle­vi­ate pain, but cause dis­ori­en­ta­tion when boiled.”

It would be nat­ur­al to assume that this hol­lowed-out, plugged bone func­tioned as some kind of pipe for smok­ing hen­bane. Though Groot, van Haasteren, and Koois­tra don’t find evi­dence for that, nei­ther do they rule out the pos­si­bil­i­ty that it was the stash box, if you like, of some res­i­dent of the Roman Nether­lands two mil­len­nia ago. Groot points out to Velie the espe­cial­ly fas­ci­nat­ing ele­ment of a “poten­tial link between med­i­c­i­nal knowl­edge described by Roman authors in Roman Italy and peo­ple actu­al­ly using the plant in a small vil­lage on the edge of the empire.” Though far from Rome itself, this hen­bane stash’s own­er pre­sum­ably used it how­ev­er the Romans did. If it met with dis­ap­proval, this indi­vid­ual could have resort­ed to a still-famil­iar refrain: “Hey, it’s med­i­c­i­nal.”

via Hyper­al­ler­gic

Relat­ed con­tent:

The Drugs Used by the Ancient Greeks and Romans

Humans First Start­ed Enjoy­ing Cannabis in Chi­na Cir­ca 2800 BC

1,000-Year-Old Illus­trat­ed Guide to the Med­i­c­i­nal Use of Plants Now Dig­i­tized & Put Online

Down­load 100,000+ Images From The His­to­ry of Med­i­cine, All Free Cour­tesy of The Well­come Library

Pipes with Cannabis Traces Found in Shakespeare’s Gar­den, Sug­gest­ing the Bard Enjoyed a “Not­ed Weed”

Carl Sagan on the Virtues of Mar­i­jua­na (1969)

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Oh My God! Winston Churchill Received the First Ever Letter Containing “O.M.G.” (1917)


Win­ston Churchill is one of those pre­pos­ter­ous­ly out­sized his­tor­i­cal fig­ures who seemed to be in the mid­dle of every major event. Even before, as Prime Min­is­ter, he steeled the resolve of his peo­ple and faced down the Third Reich jug­ger­naut; even before he loud­ly warned of the Nazi men­ace before it was polite to do so; even before he was pil­lo­ried in the press for the dis­as­trous Gal­lipoli inva­sion dur­ing WWI, Churchill was a famous and con­tro­ver­sial fig­ure. As a young cav­al­ry offi­cer, he left his post in India to report on the bloody colo­nial cam­paign in the Swat Val­ley in present-day Pak­istan. His huge­ly pop­u­lar arti­cles pushed the mil­i­tary slang word “sniper” into pop­u­lar use. Dur­ing the sec­ond Boer War, Churchill was not only cap­tured at gun­point by future South African prime min­is­ter Louis Botha but he man­aged to suc­cess­ful­ly escape from his POW camp. And after being pushed out of the gov­ern­ment fol­low­ing Gal­lipoli, he returned to the mil­i­tary as a Lieu­tenant Colonel and com­mand­ed a bat­tal­ion of troops in France. He also won a Nobel Prize for Lit­er­a­ture in 1953 and was, as we’ve recent­ly seen, a pret­ty good painter too.

Add to this one more tri­umph: he unwit­ting­ly had a hand in shap­ing the speech pat­terns of teenaged girls some 50–60 years after his death. Churchill was the recip­i­ent of a mis­sive con­tain­ing the first ever usage of the oft-texted acronym “O.M.G.”. Accord­ing to the Oxford Eng­lish Dic­tio­nary, O.M.G.’s ori­gins can be traced back to a let­ter to Churchill from Admi­ral John Arbuth­not Fish­er, sent on Sep­tem­ber 9, 1917. After com­plain­ing about the state of affairs of the Navy dur­ing the war, Fish­er clos­es with the fol­low­ing lame joke: “I hear that a new order of Knight­hood is on the tapis – O.M.G. (Oh! My God!) – Show­er it on the Admi­ral­ty!!”

Churchill’s rela­tion­ship with Fish­er was com­plex. While he was the First Lord of the Admi­ral­ty, Churchill brought Fish­er out of retire­ment in 1911 to head the roy­al navy. Their rela­tion­ship went south in 1915 fol­low­ing the fail­ure of the Dar­d­anelles cam­paign. Churchill was still round­ly blamed most­ly because of Fisher’s loud, pub­lic protes­ta­tions. (In fact, had the naval offi­cers pushed through the Dar­d­anelles to Con­stan­tino­ple, as Churchill com­mand­ed, the war would have like­ly end­ed years ear­li­er than it did.) Yet, much to his wife’s dis­may, Churchill remained cor­dial enough with Fish­er to exchange friend­ly notes.

The first online usage of O.M.G., by the way, came on a usenet forum about soap operas in 1994. Churchill does not appear to be con­nect­ed to that instance.

Relat­ed Con­tent:

Win­ston Churchill Gets a Doctor’s Note to Drink Unlim­it­ed Alco­hol While Vis­it­ing the U.S. Dur­ing Pro­hi­bi­tion (1932)

What Hap­pens When Mor­tals Try to Drink Win­ston Churchill’s Dai­ly Intake of Alco­hol

Win­ston Churchill Goes Back­ward Down a Water Slide & Los­es His Trunks (1934)

Win­ston Churchill’s List of Tips for Sur­viv­ing a Ger­man Inva­sion: See the Nev­er-Dis­trib­uted Doc­u­ment (1940)

Jonathan Crow: You can fol­low him at @jonccrow

« Go BackMore in this category... »
Quantcast