The Roads of Ancient Rome Visualized in the Style of Modern Subway Maps

Sasha Tru­bet­skoy, for­mer­ly an under­grad at U. Chica­go, has cre­at­ed a “sub­way-style dia­gram of the major Roman roads, based on the Empire of ca. 125 AD.” Draw­ing on Stanford’s ORBIS mod­el, The Pela­gios Project, and the Anto­nine Itin­er­ary, Tru­bet­skoy’s map com­bines well-known his­toric roads, like the Via Appia, with less­er-known ones (in somes cas­es giv­en imag­ined names). If you want to get a sense of scale, it would take, Tru­bet­skoy tells us, “two months to walk on foot from Rome to Byzan­tium. If you had a horse, it would only take you a month.”

You can view the map in a larg­er for­mat here. And if you fol­low this link and send Tru­bet­skoy a few bucks, he can email you a crisp PDF for print­ing. Find more focused, relat­ed maps by Tru­bet­skoy right here:

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

The Roman Roads and Bridges You Can Still Trav­el Today

An Inter­ac­tive Map Shows Just How Many Roads Actu­al­ly Lead to Rome

How to Make Roman Con­crete, One of Human Civilization’s Longest-Last­ing Build­ing Mate­ri­als

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

Bar­gain with the dev­il and you may wind up with a gold­en fid­dle, super­nat­ur­al gui­tar-play­ing ability, or a room full of gleam­ing alchem­ized straw.

Whoops, we mis­at­trib­uted that last one. It’s actu­al­ly Rumpel­stilt­skin’s doing, but the by-morn­ing-or-else dead­line that dri­ves the Broth­ers Grimm favorite is not dis­sim­i­lar to the ulti­ma­tum posed to dis­graced medieval monk Her­man the Recluse: pro­duce a giant book that glo­ri­fies your monastery and includes all human knowl­edge by sun­rise, or we brick you up Cask of Amon­til­la­do-style.

Why else would a book as high-mind­ed as the Codex Gigas (Latin for Giant Book) con­tain a full-page glam­our por­trait of the dev­il garbed in an ermine loin­cloth and cher­ry red claws?

Per­haps it’s the 13th-cen­tu­ry equiv­a­lent of “sex sells.” What bet­ter way to keep your book out of the remain­der bin of his­to­ry than to include an eye-catch­ing glimpse of the Prince of Dark­ness? Hedge your bets by posi­tion­ing a splen­did vision of the Heav­en­ly City direct­ly oppo­site.

Notable illus­tra­tions aside, the Codex Gigas holds the dis­tinc­tion of being the largest extant medieval illu­mi­nat­ed man­u­script in the world.

Weigh­ing in at 165 lbs, this 3‑foot-tall bound whale required the skins of 160 don­keys, at the rate of two pages per don­key. (Ten pages devot­ed to St. Benedict’s rules for monas­tic life were lit­er­al­ly cut from the man­u­script at an unknown date.)

It’s a lot.

A Nation­al Geo­graph­ic doc­u­men­tary con­clud­ed that the sprawl­ing man­u­script would’ve required a min­i­mum of 5 years of full-time, sin­gle-mind­ed labor. More like­ly, the work was spread out over 25 to 30 years, with var­i­ous authors con­tribut­ing to the dif­fer­ent sec­tions. In addi­tion to a com­plete Bible, the “Devil’s Bible” includes an ency­clo­pe­dia, med­ical infor­ma­tion, a cal­en­dar of saints’ days, Flav­ius Jose­phus’ his­to­ries The Jew­ish War and Jew­ish Antiq­ui­ties and some prac­ti­cal advice on exor­cis­ing evil spir­its.

The actu­al let­ter­ing does seem to come down to a sin­gle scribe with very neat hand­writ­ing. Experts at the Nation­al Library of Swe­den, where the Codex Gigas has come to a rest after cen­turies of adven­tures and mis­ad­ven­tures, iden­ti­fy it as Car­olin­gian minus­cule, a pop­u­lar and high­ly leg­i­ble style of medieval script. Its uni­form size would’ve required the scribe to rule each page before form­ing the let­ters, after which 100 lines a day would have been a rea­son­able goal.

You can have a look for your­self on the Library’s web­site, where the entire work is view­able in dig­i­tized form.

Cer­tain­ly the dev­il is a great place to start, though his appear­ance may strike you as a bit com­i­cal, giv­en all the fuss.

Begin your explo­rations of the Codex Gigas here.

Relat­ed Con­tent:

A Brief His­to­ry of Mak­ing Deals with the Dev­il: Nic­colò Pagani­ni, Robert John­son, Jim­my Page & More

The Medieval Ban Against the “Devil’s Tri­tone”: Debunk­ing a Great Myth in Music The­o­ry

How Illu­mi­nat­ed Medieval Man­u­scripts Were Made: A Step-by-Step Look at this Beau­ti­ful, Cen­turies-Old Craft

See Beau­ti­ful Pages from a Medieval Monk’s Sketch­book: A Win­dow Into How Illu­mi­nat­ed Man­u­scripts Were Made (1494)

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Fol­low her @AyunHalliday.

James Joyce Picked Drunken Fights, Then Hid Behind Ernest Hemingway

Ernest Hem­ing­way seemed to feud with most of the promi­nent male artists of his time, from Wal­lace Stevens and T.S. Eliot to F. Scott Fitzger­ald. He had a “very strange rela­tion­ship” with Orson Welles—the two came to blows at least once—and he report­ed­ly slapped Max East­man in the face with a book. All his blus­ter and brava­do make his warm friend­ship with James Joyce seem all the more remark­able. They are a lit­er­ary odd cou­ple if ever there was one: Joyce the labyrinthine thinker of Byzan­tine thoughts and cre­ator of sym­bol­ic sys­tems so dense they con­sti­tute an entire field of study; phys­i­cal­ly weak and—despite his infa­mous car­nal appetites—intel­lec­tu­al­ly monk­ish, Joyce exem­pli­fies the artist as a reclu­sive con­tem­pla­tive. Hem­ing­way, on the oth­er hand, well… we know his rep­u­ta­tion.

Hemingway’s 1961 obit­u­ary in The New York Times char­ac­ter­ized Joyce as “a thin, wispy and unmus­cled man with defec­tive eye­sight” (per­haps the result of a syphilis infec­tion), and also notes that the two writ­ers “did a cer­tain amount of drink­ing togeth­er” in Paris. As the nar­ra­tor of the rare film clip of Joyce informs us above, the Ulysses author would pick drunk­en fights, then duck behind his burly friend and say, “Deal with him, Hem­ing­way. Deal with him.” (That scene also gets men­tioned in The Times obit­u­ary.) Hem­ing­way, who con­vinced him­self at one time he had the mak­ings of a real pugilist, was like­ly hap­py to oblige. Joyce, writes Hem­ing­way biog­ra­ph­er James R. Mel­low, “was an admir­er of Hemingway’s adven­tur­ous lifestyle” and wor­ried aloud that his books were too “sub­ur­ban” next to those of his friend, of whom he said in a Dan­ish inter­view, “he’s a good writer, Hem­ing­way. He writes as he is… there is much more behind Hemingway’s form than peo­ple know.”

Joyce, notes Ken­neth Schyler Lynn in Hem­ing­way, real­ized that “nei­ther as a man nor as an artist was [Hem­ing­way] as sim­ple as he seemed,” though he also remarked that Hem­ing­way was “a big pow­er­ful peas­ant, as strong as a buf­fa­lo. A sports­man. And ready to live the life he writes about. He would nev­er have writ­ten it if his body had not allowed him to live it.” One detects more than a hint of Hem­ing­way in Joycean char­ac­ters like Dublin­ers’ Igna­tious Gal­la­her or Ulysses’ Hugh “Blazes” Boylan—strong, adven­tur­ous types who over­awe intro­vert­ed main char­ac­ters. That’s not to say that Joyce explic­it­ly drew on Hem­ing­way in con­struct­ing his fic­tion, but that in the boast­ful, out­go­ing Amer­i­can, he saw what many of his semi-auto­bi­o­graph­i­cal char­ac­ters did in their more bull­ish counterparts—a nat­ur­al foil.

Hem­ing­way returned Joyce’s com­pli­ments, writ­ing to Sher­wood Ander­son in 1923, “Joyce has a most god-damn won­der­ful book” and pro­nounc­ing Joyce “the great­est writer in the world.” He was “unques­tion­ably… stag­gered,” writes Lynn, “by the mul­ti­lay­ered rich­ness” of Ulysses. But its den­si­ty may have proven too much for him, as “his inter­est in the sto­ry gave out well before he fin­ished it.” In Hem­ing­way’s copy of the nov­el, “only the pages of the first half and of Mol­ly Bloom’s con­clud­ing solil­o­quy are cut.” Hem­ing­way tem­pered his praise with some blunt crit­i­cism; unlike Joyce’s praise of his writ­ing, the Amer­i­can did not admire Joyce’s ten­den­cy towards auto­bi­og­ra­phy in the char­ac­ter of Stephen Dedalus.

“The weak­ness of Joyce,” Hem­ing­way opined, was his inabil­i­ty to under­stand that “the only writ­ing that was any good was what you made up, what you imag­ined… Daedalus [sic] in Ulysses was Joyce him­self, so he was ter­ri­ble. Joyce was so damn roman­tic and intel­lec­tu­al.” Of course Stephen Dedalus was Joyce—that much is clear to any­one. How Hem­ing­way, who did his utmost to enact his fic­tion­al adven­tures and fic­tion­al­ize his real life, could fault Joyce for doing the same is hard to reck­on, except per­haps, as Joyce cer­tain­ly felt, Hem­ing­way led the more adven­tur­ous life.

Relat­ed Con­tent:

James Joyce Reads a Pas­sage From Ulysses, 1924

Vir­ginia Woolf Writes About Joyce’s Ulysses, “Nev­er Did Any Book So Bore Me,” and Quits at Page 200

Ernest Hem­ing­way to F. Scott Fitzger­ald: “Kiss My Ass”

James Joyce’s “Dirty Let­ters” to His Wife (1909)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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The Radical Artistic & Philosophical World of William Blake: A Short Introduction

Over the years, we’ve fea­tured the work of William Blake fair­ly often here on Open Cul­ture: his own illu­mi­nat­ed books; his illus­tra­tions for every­thing from the Divine Com­e­dy to Mary Woll­stonecraft’s Orig­i­nal Sto­ries from Real Life to the Book of Job; pairs of Doc Martens made out of his paint­ings Satan Smit­ing Job with Sore Boils and The House of Death. Blake con­tin­ues to cap­ture our imag­i­na­tions, despite hav­ing lived in the very dif­fer­ent world of the mid-eigh­teenth cen­tu­ry to the mid-nine­teenth — but then, he also lived in a world well apart from his con­tem­po­raries.

“Blake belonged to the Roman­tic age, but stands utter­ly alone in that age, both as an artist and as a poet,” says gal­lerist-Youtu­ber James Payne in his new Great Art Explained video above. “He is some­one who invent­ed his very own form of graph­ic art, which organ­i­cal­ly fused beau­ti­ful images with pow­er­ful poet­ry, while he also forged his own dis­tinc­tive philo­soph­i­cal world­view and cre­at­ed an orig­i­nal cos­mol­o­gy of gods and spir­its designed to express his ideas about love, free­dom, nature, and the divine.” It would­n’t be an exag­ger­a­tion to call him a vision­ary, not least since he expe­ri­enced actu­al visions through­out almost his entire life.

Not just a visu­al artist but “one of the great­est poets in the Eng­lish lan­guage,” Blake pro­duced a body of work in which word and image are insep­a­ra­ble. Though it “address­es con­tem­po­rary sub­jects like social inequal­i­ty and pover­ty, child exploita­tion, racial dis­crim­i­na­tion, and reli­gious hypocrisy,” its world­li­ness is exceed­ed by its oth­er­world­li­ness. What com­pels us is as much the pow­er of art itself as the “vast and com­pli­cat­ed mythol­o­gy” under­ly­ing the project on which Blake worked until the very end of his life. His ide­al was “lib­er­ty from tyran­ny in all forms,” polit­i­cal, reli­gious, sci­en­tif­ic, and any oth­er kind besides; in pur­su­ing it, he could hard­ly have lim­it­ed him­self to just one plane of exis­tence.

Relat­ed con­tent:

The Oth­er­world­ly Art of William Blake: An Intro­duc­tion to the Vision­ary Poet and Painter

William Blake: The Remark­able Print­ing Process of the Eng­lish Poet, Artist & Vision­ary

Enter an Archive of William Blake’s Fan­tas­ti­cal “Illu­mi­nat­ed Books”: The Images Are Sub­lime, and in High Res­o­lu­tion

William Blake’s Hal­lu­ci­na­to­ry Illus­tra­tions of John Milton’s Par­adise Lost

Great Art Explained: Watch 15 Minute Intro­duc­tions to Great Works by Warhol, Rothko, Kahlo, Picas­so & More

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 Well Does Medieval Armor Actually Stand Up to Medieval Arrows?: A Historical Re-Creation Lets You See

The pop­u­lar image of the medieval suit of armor looks for­mi­da­ble enough that any of us could be for­giv­en for assum­ing that, with its steel-plat­ed pro­tec­tion, we’d emerge from even the most har­row­ing bat­tle with­out a scratch. Yet if we real­ly found our­selves trans­port­ed to, say, the French side in the Bat­tle of Agin­court, we’d prob­a­bly feel a keen sense of just where those Eng­lish arrows could nev­er­the­less land a fatal hit. This is the mat­ter inves­ti­gat­ed in detail in the video above, a pro­duc­tion of Tod’s Work­shop, a British mak­er of “accu­rate and detailed his­tor­i­cal repro­duc­tion cross­bows, sword scab­bards, swords, dag­gers and oth­er medieval weapons, and arti­facts.”

This isn’t some back­yard tar­get-prac­tice ses­sion for Medieval Times habitués, but a gath­er­ing of experts in a vari­ety of rel­e­vant fields. Tod’s Work­shop pro­pri­etor Tod Tode­s­chi­ni brings on both the com­pa­ny’s armor­er and fletch­er (that is, mak­er of arrows), as well as arms-and-armor his­to­ri­an Toby Cap­well and a high­ly skilled archer named Joe.

It is Joe’s task to shoot a great many of the work­shop’s faith­ful­ly craft­ed ear­ly-fif­teenth-cen­tu­ry arrows at its faith­ful­ly craft­ed ear­ly-fif­teenth-cen­tu­ry suit of armor in order to pro­vide a visu­al — and, in slow motion, vis­cer­al — demon­stra­tion of just how well it could real­ly hold up against the mighty Eng­lish long­bow.

In some respects, the suit acquits itself nice­ly: many of Joe’s arrows sim­ply bounce off plate armor, some­times snap­ping in the process. But when­ev­er a shot hits some­thing oth­er than a plate, things get con­sid­er­ably dici­er. The lay­ers of chain­mail in the gaps between hel­met and breast­plate or breast­plate and paul­dron (which cov­ers the shoul­der) turn out to be more vul­ner­a­ble than they look, and as for the whol­ly un-plat­ed groin area, the less said the bet­ter. The year 1415, the hosts explain, was before the devel­op­ment of the head-to-toe suit of armor that comes to mind today when we think of medieval knights — a devel­op­ment no doubt inspired in part by the fate of the numer­ous but hope­less­ly out­gunned French army at Agin­court.

Relat­ed con­tent:

Ancient Greek Armor Gets Test­ed in an 11-Hour Bat­tle Sim­u­la­tion Inspired by the Ili­ad

What It’s Like to Actu­al­ly Fight in Medieval Armor

How to Get Dressed & Fight in 14th Cen­tu­ry Armor: A Reen­act­ment

How to Make and Wear Medieval Armor: An In-Depth Primer

What’s It Like to Fight in 15th Cen­tu­ry Armor?: A Sur­pris­ing Demon­stra­tion

How Well Can You Move in Medieval Armor?: Medieval­ist Daniel Jaquet Gives It a Try in Real Life

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.

When the CIA Studied Psychic Techniques to Alter Human Consciousness & Unlock Time Travel: Discover “The Gateway Process”

By now, it’s wide­ly known that the Cen­tral Intel­li­gence Agency ran a decades-long pro­gram of exper­i­ments involv­ing LSD and oth­er psy­choac­tive drugs called MKUl­tra from the nine­teen-fifties to the sev­en­ties. As one might sus­pect, that was­n’t the only research project into the manip­u­la­tion of human con­scious­ness the CIA had going on in the twen­ti­eth cen­tu­ry. Anoth­er, a study of some­thing called the Gate­way Process, has more recent­ly come to wide atten­tion through an unlike­ly chan­nel. The rel­e­vant doc­u­ments “had been declas­si­fied for decades — but a new, younger audi­ence was intro­duced to the Gate­way when Tik­Tok caught on in 2021.”

So writes Elle’s Han­nah Sum­mer­hill, a self-described “long­time seek­er” recep­tive to the Gate­way Process’ con­cept of har­ness­ing not drugs but sound to “the art of becom­ing more con­scious of one’s par­tic­u­lar inner resources, inner abil­i­ties, and, most of all, one’s inner guid­ance.” The doc­u­men­ta­tion breaks down the lev­els of focus thus the­o­ret­i­cal­ly achiev­able into a series of lev­els: Focus 10 is “a med­i­ta­tive state con­ducive to heal­ing, psy­chic abil­i­ties, and remote view­ing (the abil­i­ty to ‘see’ objects in real time from a dis­tance). In the deep­er Focus 12 state, par­tic­i­pants report meet­ing their high­er selves; in Focus 15, they can manip­u­late time and chan­nel a ‘strong and guid­ing’ God-like fig­ure.”

All this was orig­i­nal­ly con­ceived by for­mer radio exec­u­tive Robert Mon­roe, whose self-exper­i­men­ta­tion with the effect of sound on human con­scious­ness — the same phe­nom­e­na exploit­ed by study-and med­i­ta­tion-assist­ing “bin­au­r­al beats” — led to his found­ing the Mon­roe Insti­tute. “In the late stages of the Cold War, con­vinced that the Sovi­ets were research­ing psy­chic abil­i­ties for espi­onage, the CIA tapped the Mon­roe Insti­tute to explore these meth­ods for them­selves,” writes Sum­mer­hill. You can read Lieu­tenant Colonel Wayne McDon­nel­l’s declas­si­fied July 1983 report on Mon­roe’s tech­niques here, as well as Thobey Cam­pi­on’s break­down of its main points at VICE here.

“A project like Gate­way that mar­ries sci­ence with the human yearn­ing for mean­ing seemed awful­ly promis­ing,” writes Pop­u­lar Mechan­ics’ Susan Lahey. “But, as it turned out, the process was not a gate­way between mate­ri­al­is­tic sci­ence and expe­ri­en­tial con­scious­ness; it was more like an effort to write a tech­ni­cal man­u­al for the inef­fa­ble.” Even if it sounds plau­si­ble to you that a bin­au­r­al beat-like sound record­ing “syncs the hemi­spheres of the brain into a sin­gle, pow­er­ful stream of ener­gy, like a laser,” you may feel less con­fi­dent when the report posits “a giant cos­mic egg with a nucle­us in the mid­dle where the Absolute spews mat­ter from a white hole into one side of the ovoid-shaped uni­verse.” It seems that the CIA nev­er did fig­ure out a way to reli­ably engage in time trav­el, remote view­ing or com­mu­ni­ca­tion with the divine, but maybe the Tik­Tok­ers will fig­ure it out.

Relat­ed con­tent:

Inside MK-Ultra, the CIA’s Secret Pro­gram That Used LSD to Achieve Mind Con­trol (1953–1973)

How the CIA Secret­ly Used Jack­son Pol­lock & Oth­er Abstract Expres­sion­ists to Fight the Cold War

How the CIA Fund­ed & Sup­port­ed Lit­er­ary Mag­a­zines World­wide While Wag­ing Cul­tur­al War Against Com­mu­nism

Read the CIA’s Sim­ple Sab­o­tage Field Man­u­al: A Time­less Guide to Sub­vert­ing Any Orga­ni­za­tion with “Pur­pose­ful Stu­pid­i­ty” (1944)

12 Mil­lion Declas­si­fied CIA Doc­u­ments Now Free Online: Secret Tun­nels, UFOs, Psy­chic Exper­i­ments & More

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.

This 392-Year-Old Bonsai Tree Survived the Hiroshima Atomic Blast & Still Flourishes Today: The Power of Resilience

Image by Sage Ross, via Wiki­me­dia Com­mons

The beau­ti­ful bon­sai tree pic­tured above–let’s call it the Yama­ki Pine Bonsai–began its jour­ney through the world back in 1625. That’s when the Yama­ki fam­i­ly first began to train the tree, work­ing patient­ly, gen­er­a­tion after gen­er­a­tion, to prune the tree into the majes­tic thing it is today.

No doubt, over the cen­turies, the ancient bon­sai wit­nessed many good and bad days in Japan–some highs and some lows. But noth­ing as low as what hap­pened on August 6, 1945, when the Unit­ed States dropped an atom­ic bomb on Hiroshi­ma, dev­as­tat­ing the city and leav­ing 140,000 civil­ians dead. The bomb explod­ed less than two miles from the Yamak­i’s home. But defy­ing the odds, the Yama­ki Pine sur­vived the blast. (It was pro­tect­ed by a wall sur­round­ing the Yamak­i’s bon­sai nurs­ery.) The fam­i­ly sur­vived the blast too, suf­fer­ing only minor cuts from fly­ing glass.

Three decades lat­er, in a rather remark­able act of for­give­ness, the Yama­ki fam­i­ly gift­ed the pine (along with 52 oth­er cher­ished trees) to the Unit­ed States, dur­ing the bicen­ten­ni­al cel­e­bra­tion of 1976. Nev­er did they say any­thing, how­ev­er, about the trau­mas the tree sur­vived. Only in 2001, when a younger gen­er­a­tion of Yamakis vis­it­ed Wash­ing­ton, did the care­tak­ers at the Unit­ed States Nation­al Arbore­tum learn the full sto­ry about the tree’s resilience. The tree sur­vived the worst mankind could throw at it. And kept its beau­ty intact. Sure­ly you can do the same when life sends less­er chal­lenges your way.

You can get a clos­er look at the Yama­ki pine in the video below.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

The “Shad­ow” of a Hiroshi­ma Vic­tim, Etched into Stone, Is All That Remains After 1945 Atom­ic Blast

Watch Chill­ing Footage of the Hiroshi­ma & Nagasa­ki Bomb­ings in Restored Col­or

The Art of Cre­at­ing a Bon­sai: One Year Con­densed Con­densed Into 22 Mes­mer­iz­ing Min­utes

The Art & Phi­los­o­phy of Bon­sai

 

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Ancient Greek Armor Gets Tested in an 11-Hour Battle Simulation Inspired by the Iliad


By Greek law, every male cit­i­zen over the age of eigh­teen must spend from nine months to a year in the Hel­lenic Armed Forces. As in every coun­try with such a pol­i­cy of manda­to­ry con­scrip­tion, this is sure­ly not a prospect rel­ished by most con­scripts-to-be. But then, it can’t be all bad, at least for those enthu­si­asts of Mediter­ranean mil­i­tary his­to­ry who hap­pened to be serv­ing when researchers from the Uni­ver­si­ty of Thes­saly came by offer­ing the chance to don a suit of armor from the fif­teenth cen­tu­ry BC and have a very — and faith­ful­ly — old-fash­ioned bat­tle.

The repli­ca was mod­eled on an exam­ple from the late-Bronze-age Myce­naean civ­i­liza­tion “dis­cov­ered in the south­ern Greek vil­lage of Den­dra in 1960,” writes Smithsonian.com’s Son­ja Ander­son, describ­ing it as “one of the old­est com­plete suits of Euro­pean armor in exis­tence.”

Com­posed of fif­teen “cop­per-alloy sheets held togeth­er with leather, which cov­ered the wear­er from neck to knees,” the suit is “com­plete with arm and leg guards and a hel­met dec­o­rat­ed with pieces of boar tusk.” Clunky though it may look, it stands as evi­dence that, as the researchers put it in their paper, the “Myce­naeans had such a pow­er­ful impact in East­ern Mediter­ranean at least part­ly as a result of their armor tech­nol­o­gy.”

But first, they had to put the armor itself to the test. “They gath­ered vol­un­teers from the 32nd Marines Brigade of the Hel­lenic Army,” Ander­son writes, “fed them the pre-bat­tle meal of a Myce­naean sol­dier: bread, beef, goat cheese, green olives, onions and red wine. The marines were out­fit­ted in repli­cas of the Myce­naean suit, giv­en repli­cas of Myce­naean cru­ci­form swords, and placed in a tem­per­a­ture-con­trolled room set to a geo­graph­i­cal­ly accu­rate 64 to 68 degrees Fahren­heit.” There com­menced eleven hours of sim­u­lat­ed bat­tle, all “chore­o­graphed based on descrip­tions of the Tro­jan War from Homer’s Ili­ad, which was fought a few cen­turies after the Den­dra armor was made.”

“We now under­stand, despite its cum­ber­some appear­ance at first sight, that it is not only flex­i­ble enough to per­mit almost every move­ment of a war­rior on foot but also resilient enough to pro­tect the wear­er from most blows,” the researchers write in their con­clu­sion. And though their research sub­jects “showed a high lev­el of fatigue, sore upper body due to the weight of the armor, and foot pain due to walk­ing, run­ning, rid­ing a char­i­ot, and fight­ing bare­foot,” it must have been a more stim­u­lat­ing expe­ri­ence than the aver­age day in the Hel­lenic Armed Forces — espe­cial­ly if there was any post-bat­tle goat cheese and wine avail­able.

via Smith­son­ian Mag­a­zine

Relat­ed con­tent:

What It’s Like to Actu­al­ly Fight in Medieval Armor

How to Make and Wear Medieval Armor: An In-Depth Primer

How Well Can You Move in Medieval Armor?: Medieval­ist Daniel Jaquet Gives It a Try in Real Life

Bronze Age Britons Turned Bones of Dead Rel­a­tives into Musi­cal Instru­ments & Orna­ments

Why Civ­i­liza­tion Col­lapsed in 1177 BC: Watch Clas­si­cist Eric Cline’s Lec­ture That Has Already Gar­nered 5.5 Mil­lion Views

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.

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