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Showing posts with label LRB. Show all posts
Showing posts with label LRB. Show all posts

May 5, 2010

Poem du jour

Two Poems
Stephen Burt


Hyperborea
after Pindar, Olympian 3

Once past the man-high teeth
and the disintegrating ice
that separate human lands
from the gods’ secret territory, what Herakles found
was nothing on first sight worth even half a breath
to the sort of fortune-tellers and singers who vaunt
celebrities’ pleasures, who promise new heroes the solace
of willing nymphets and smooth-shouldered boys,
then give them marble busts and sapphire crowns.
Behind the curtain of snow
lay temperate air and a firepit, and
what heroes, after labours, really want:
a couple of apple trees; a brook; warm shade where hardwoods stand;
a stump for a table; crisp weather; a place to sit down.

Chlorophyll
Rain at varying rates
Breaks up the queues at our bus stop; most people who know
They waited too long to buy umbrellas stand,
But some sit down on rocks,
While overhead, on long
Clouds sharpened like blades on skates,
We see pneumonia weather sliding in.

All nature seems to be at work
Reluctantly, as Friday’s anxious
Managers, both desultory and eager
To clear their stacked-up paper out of the way,
Go home. Do not start anything today.
Pay less attention to politics. Wrap it all up.
Consider the neighbour whose overstuffed

Three-storey house caught fire from inside,
Who saved cards, cheque stubs, apple wrappers, news,
Who would have gone up
In a fireball had the fire trucks arrived
Five minutes late: we saw him just
This morning, smiling
At us in his loose sweater, out on the kerb

Beside one of his indoor-outdoor cats.
Behind them, all unharmed, we saw his row
Of lilies, opalescent, deaf to us
And focused on their arduous life cycle
Of evapotranspiration:
They work all day, each day, with outstretched
Ignorant leaves that might as well be hands.

April 11, 2010

LRB on Bomb Power



Salute!


Stephen Holmes


Bomb Power: The Modern Presidency and the National Security State by Garry Wills. Penguin Press, 278 pp, $27.95, January 2010, ISBN 978 1 59420 240 7

The president of the United States now for 50 years is followed at all times, 24 hours a day, by a military aide carrying a football that contains the nuclear codes that he would use, and be authorised to use, in the event of a nuclear attack on the United States. He could launch the kind of devastating attack the world has never seen. He doesn’t have to check with anybody, he doesn’t have to call the Congress, he doesn’t have to check with the courts.

Dick Cheney, Fox News 21 December 2008

In passing the 1946 Atomic Energy Act, Congress granted the president unsupervised authority over the bomb, ‘for such use as he deems necessary in the interest of national defence’. The ‘nature of the presidency,’ Garry Wills writes, ‘was irrevocably altered by this grant of a unique power’. An uninhibited ‘crisis presidency’ was now ‘poised for hair-trigger response to nuclear threat’ and, by virtue of the president’s ‘sole authority to launch nation-destroying weapons’, imbued with a kind of superhuman aura.

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Wills calls this ‘Bomb Power’ and claims that it has excited fantasies of omnipotence in the White House and reduced Congress to a spectator. Among the public, it fosters a cult, elevating the president from commander in chief of the military to commander in chief of the nation, enjoining all American citizens to spring smartly to attention and salute.

Wills’s ruminations about ‘the great mystery’ of the president’s ‘power over the very continuance of the world’ may seem excessive, but he’s channelling, so he claims, Dick Cheney, who appears to believe that the president, by virtue of his control of the nuclear bomb, is freed from all constitutional – and even ordinary ethical – restraints. The meaning of Cheney’s boast to Fox News is clear: the existence of the greater power – to kill hundreds of millions of civilians – implies that of the lesser power, to torture suspected terrorists. Wills startlingly concurs with this view: ‘Cheney was right to say that the real logic for all these things’ – torture, indefinite detention without trial and so forth – ‘is the president’s solitary control of the bomb.’ His backing of the use of torture, extraordinary rendition and black sites where torture was practised all serve to demonstrate, according to Wills, that the ‘monopoly on nuclear war that was given at the dawn of Bomb Power was now extended to all aspects of war’.

The weakening of checks and balances was also a consequence of the extraordinary way in which the first fission and fusion weapons were produced. The successful concealment from the Germans and Japaneseof this vast and complex industrial project created an enduring association between top-secret operations and miraculous triumphs of national security. But Wills shows that in the process those responsible for building America’s first atomic bombs, especially General Leslie Groves, subverted Congress’s control over funding, and argues that because Congress was kept in the dark, the Manhattan Project was a flagrant ‘violation of the constitution’. In its attempt to defeat America’s enemies without alerting the public and without any legislative oversight, ‘the Manhattan Project showed modern presidents the way.’ Before long, this cult of secrecy was ‘extended to many other parts of government’; and it didn’t end with Hiroshima and Nagasaki: ‘Because the government was the keeper of the great secret, it began to specialise in secret-keeping.’

After previous wars, the national security apparatus had been quickly dismantled, but the constitutionally limited prewar presidency did not return after the Second World War. According to Wills, ‘the care and keeping of that weapon began a whole series of security measures that made it impossible to put the nation back on a truly peacetime basis.’ Among them was the creation of ‘the vast and secret apparatus of the national security state’, including a ‘network of espionage and counter-subversion activities’. Wills applies his c’est-la-faute-à-la-bombe approach even to the CIA’s cloak-and-dagger escapades. ‘What,’ he asks, ‘made so many American officials feel they had the right to roam the world secretly killing “undesirables”?’ His reply is neatly on message: ‘The right grew out of one of the requisites of Bomb Power.’ Another direct consequence of Bomb Power was the establishment of a ‘worldwide web of military bases to maintain nuclear alert and supremacy’. So too ‘our anxiety over nations “going Communist”’: it ‘was in large part prompted by a fear that this would shrink the area for such bases’. The need for staging areas, storage facilities, docking privileges and launch sites – rather than fear of Communist expansion – gave birth to an age of ‘overt invasion as a way of overthrowing governments’.

Wills devotes four chapters to the political abuses and unintended consequences of the executive branch’s secrecy. The national security state that emerged during what he calls ‘the permanent emergency that has melded World War Two with the Cold War’ was dominated by ‘the secret intelligence agencies’, which came to specialise in ‘the withholding of evidence and information’. Three political purposes were served by this secrecy: covering up embarrassments, masking crimes, and circumventing congressional oversight and obstructionism.

The corrosive effects of information-hoarding by the executive branch, Wills points out, have been reproduced within it: even in a single agency one clique will often keep things from another, giving the lie to the conservative theory that executive branch unilateralism is justified during a crisis because it gives power to experts. It is just as likely to allow a handful of political operators, invoking the imperative of confidentiality and the danger of leaks, to cut rival specialists out of the policy-making process. Wills gives the example of the Bay of Pigs, when Richard Bissell, the head of the CIA’s Directorate of Plans, kept his plan to invade Cuba from the CIA’s own experts. Wills also says that ‘nominally’ subordinate executive branch agencies kept important security information from the president. This, too, upends right-wing theories about executive power: how can the commander in chief’s constitutional authority be invoked to justify covert operations and programmes about which the president himself has been deliberately kept in the dark? Given these examples, it’s hard to see how Wills can argue that the executive branch is a ‘single actor’, and that ‘the only ones deceived’ by such secrecy were Congress and the American people.

Wills nevertheless makes a strong case, elaborating on Daniel Patrick Moynihan’s argument in Secrecy: The American Experience (1998), that the short-term political advantages of concealing crimes and embarrassments and of blindsiding congressional opponents are outweighed by the long-term costs. ‘Policy,’ as he rightly says, ‘is often disabled by the withholding of information from knowledgeable critics.’ Los Alamos, where creative thinking was not stifled by secrecy, is the exception that proves the rule. Those who dominated the making of American national security policy after the war routinely overvalued information for the logically flimsy but psychologically compelling reason that they, the ‘clearance patricians’, were the only ones who knew about it.

There are parallels here with the arguments Wills has made in Papal Sin (2000) and elsewhere against the overconcentration of executive power in the Catholic Church. Being a good American does not require saluting the president, in his view, any more than being a good Catholic requires submission to the pope. In both cases, structures of deceit have been created to sustain hierarchical authority. The president and his entourage, like the pope and his, are driven into lies and intellectual confusion in an attempt to defend what they believe to be a politically useful illusion that the chief executive is incapable of error. ‘Lodging “the fate of the world” in one man, with no constitutional check on his actions’, Wills says, is not advisable for the simple reason that leaders are always fallible and may even be unbalanced or at least chronically disconnected from reality. Executive branch officials do not suddenly stop making mistakes during national security emergencies. Secrecy and dispatch, the institutional advantages of the executive branch, may be useful for the implementation of national security policies, but not when it comes to establishing priorities in a maze of threats.

Wills’s argument is not without its shortcomings. Take his repeated suggestion that postwar presidents not only wield unconstrained power but are also helplessly shackled. This discombobulating paradox appears early in the book, in a discussion of Truman, who had been told nothing about the Manhattan Project when he was serving as vice president and, after Roosevelt’s death in April 1945, had only a few months in which to make a decision about dropping nuclear bombs on Japan. According to Wills, Truman didn’t make a decision at all, the choice was forced on him: ‘The bomb’s tenders had put themselves in a position where they could not not use it. They were now the prisoners of their own creation.’ Wills makes no effort to explain how presidential omnipotence can be reconciled with this apparent presidential impotence. The solution seems to lie in an unstated distinction between constitutional limitations, which Wills sees as effectively overturned by Bomb Power, and limitations imposed by technology and bureaucracy, which Bomb Power has effectively reinforced.

The idea that new weapons technology can reshape, and in that sense constrain, not just military strategy but the exercise of political power is persuasive enough. A technical innovation such as the Predator drone is not simply a means for pursuing existing war aims. Rather, new technical capabilities encourage war planners to find new objectives, which might well not be morally or strategically wise. Rapid technical change thus makes war aims evolve faster and even less predictably. The power of human instruments to reconfigure, and sometimes distort, human purposes is well known. In this sense, American presidents are servants as well as masters of what have been considered their most powerful weapons.

But presidents can be hobbled for more mundane and easily documented reasons. The White House has inevitably been subject to manipulation by the powerful and sprawling bureaucracy created during and after the Cold War to overcome the problems associated with ad hoc decision-making. This is Wills’s principal argument about Obama, whom he portrays as a captive of his own national security bureaucracy. In explaining Obama’s failure to break with such Bush policies as the indefinite detention of terrorist suspects without trial, Wills drops all mention of the bomb. Obama, he writes, may have sincerely wanted to undo the excesses of the Bush years, but ‘turning around the huge secret empire built by the national security state is a hard, perhaps impossible, task.’ His Justice Department cannot bring charges against the CIA officials responsible for violations of the Anti-Torture Statute, because he will need the CIA’s co-operation in the future and cannot afford to make it into a spoiler or even a reluctant ally. He has to keep up the ‘morale’ of his clandestine agents. The elected president’s inevitable dependence on unelected national security agents is one of the principal reasons the rise of legally unaccountable power in the executive branch cannot be ‘easily reversed, checked or even slowed’. The considerable leverage that subordinates with access to classified information wield over those who are nominally their superiors helps explain why ‘executive misdeeds are rarely punished, or are punished lightly and pardoned.’

On the one hand, Wills emphasises the constraints placed on postwar presidential discretion by the bureaucracy; on the other, he denies that Congress ever gets in the president’s way or forces him to do things he would rather avoid: Bomb Power, he argues, gives the president the power to rule without consulting Congress and, therefore, without facing any proper democratic accountability. To understand what is at stake here we need to recognise that Wills has an originalist understanding of the US constitution as a system in which powers were shared among the branches but Congress was nevertheless supposed to predominate. In principle, he says, legislative supremacy should be compulsory in wartime just as it is in peacetime, because, according to the constitution, ‘Congress is the supreme judge of national security, not the president.’ It wasn’t that the framers underestimated threats to national security: on the contrary, they didn’t trust a single individual of uncertain virtue and wisdom (or his political loyalists) to make intelligent decisions in a truly serious crisis. This system eroded over time, but lingered on as the general peacetime practice until the Second World War, when Bomb Power gave it the coup de grâce and ‘caused a violent break in our whole governmental system’. In effect, Wills uses this interpretation of the original constitution as a stick with which to beat the advocates of a more expansive view of executive power. His examples – from the dropping of the atomic bomb to the invasion of Iraq – are cautionary tales, designed to illustrate the morally disastrous consequences of the president’s refusal to involve Congress in national security decisions. The problem with this sort of argument by example is the existence of equally telling counter-examples. Truman may have approved the attacks on Hiroshima and Nagasaki partly because he was afraid of being impeached after the war if he didn’t. But if this is true, it suggests that democratic accountability, far from being a holy of holies as Wills suggests, is not dependable in its consequences. Conversely, Truman went over the heads of Congress when he fired the immensely popular General MacArthur, who was urging a massive nuclear strike on China. Far from embodying Bomb Power, in this case Truman acted as a bulwark against it.

Wills is so convinced of the danger of excluding Congress from secret operations that he tends to forget the occasional benefits of the president’s insulation from Congress. Eisenhower refused Joseph McCarthy’s demand that he hand over the names of the Pentagon officials who issued security clearances. In this case, unmentioned by Wills, a constitutionally controversial extension of executive privilege protected the country from rabid anti-Communism, illustrating the positive role that the executive branch itself has to play in any effective system of checks and balances.

The panic over national security during the Cold War, as Wills sees it, was entirely caused by the national security apparatus, which ensnared fair-minded congressmen and citizens in a web of pernicious lies. ‘The sense of emergency came from a vast overestimation of the Soviet power,’ he claims, implying that a baseless inflation of the enemy’s capacity was hatched inside the incubation chamber of the executive branch. This is a strange picture of the Cold War, especially for a man of Wills’s background. Before he became an outspoken liberal in the 1960s, he was a protégé of the arch-conservative William Buckley Jr. And, as Wills mentions, Buckley himself had been a disciple of James Burnham. Buckley and Burnham were two of the influential intellectuals who fanned the flames of anti-Communism in the 1950s from outside the national security establishment.

The hawkish policies Wills most dislikes were not simply products of an executive branch insulated from Congress and the democratic process. On the contrary, as Julian Zelizer documents in his remarkable study Arsenal of Democracy, many of the most aggressive Cold War policies resulted from attempts by incumbent presidents to fend off the charge that they were weak on national security.[*] Feverish and sometimes unhinged responses to the Communist threat (such as Truman’s loyalty programme) arose not from an insulated executive so much as one forced to answer to a public opinion the politicians and media had already done much to inflame.

Presidents are inevitably besieged by well organised and richly endowed social forces. Wills recognises this when he writes about presidents as prisoners. But he forgets the same paradox when laying blame for all manner of misconduct on the unrestrained executive branch. He describes the Cuban Missile Crisis as ‘the supreme example of the use of secrecy as a Congress deceiver’. Challenging a national myth, he argues that Kennedy ‘irresponsibly raised the temperature of the crisis’ by asserting publicly that the Soviet missiles recently stationed in Cuba were offensive not defensive weapons. Castro and the ‘restrained and responsible’ Khrushchev, Wills says, were only trying to defend Cuba against American invasion, which was completely justified given Bobby Kennedy’s deranged plotting to overthrow Castro after the Bay of Pigs.

This revisionist approach is well worth considering on its merits, but in this context one detail stands out: namely, Kennedy’s remark, cited here without comment, that he hoped to avoid ‘a Munich’. That is to say, he raised the temperature of the crisis not because the presidency was insulated from Congress but, on the contrary, because he was afraid of being lambasted as a spineless appeaser of Moscow by congressional Republicans. A similar story can be told about Lyndon Johnson, who, remembering that Truman had been politically undone by the charge of having lost China, escalated the Vietnam War in the run-up to the 1966 midterm elections.

Parties compete to outdo each other in hawkish policies because voters respond to assertions of toughness in the face of real or imagined enemies. Wills acknowledges this dangerous dynamic only in a few scattered passages. One concerns Jimmy Carter, a single-term president who was smeared by Republicans as being soft on national security. As president, Carter ‘did not destroy any foreign regimes, a fact that made the right wing consider him a wimp’. Obama’s need to parry such attacks may have played a greater role than his capture by the bureaucracy in his failure to stop some of Bush’s most controversial national security programmes.

The Obama administration’s refusal to release any more Abu Ghraib photos, like its continued reliance on the state secrets privilege to shut down civil suits against government officials, no doubt reflects pressure from the permanent national security agencies, especially the CIA. But it is Congress that has obstructed Obama’s plans to bring high-value Guantánamo detainees into the US for trial in a federal court, to the point of threatening to withhold funding for civilian trials. And this obviously reflects a partisan attempt to portray Obama as hopelessly weak on national security and unconscionably willing to lavish legal rights on America’s most ruthless foes.

Why are Republicans not bowing down before an infallible Obama the way they once demanded that the Democrats bow down before an infallible Bush? If they believe that America’s foreign enemies will be emboldened by any sign that the president is weak on national security, why are congressional Republicans doing everything they can to make Obama seem more yielding on national security than he obviously is? The answer is that they take their orders not from the constitution but from a factional agenda: they’re less interested in original intent than in electoral advantage. Wills knows this at some level, and his awareness that political choices play a decisive role in national security policy explains his willingness to denounce Cheney and his circle. Indignation at America’s conduct of the war on terror would make no sense if torture and indefinite detention really were just the inevitable by-products of an irreversible technological leap.

President Ahmadinejad may hope that Bomb Power will quell domestic turmoil, establish Iran’s regional pre-eminence and deter US plotting for regime change; Obama, on the other hand, benefits from it not at all and he certainly isn’t being saluted by America’s superpatriots as the nation’s commander in chief. In fact, the authority to launch a nuclear strike has been of little use to American presidents, starting with Truman in Korea. And in the age of counterinsurgency, America’s strategy of nuclear deterrence has never seemed more like a useless relic. True, low-yield nuclear bunker-busters are occasionally discussed. But no one talks about the ‘centrality of the bomb to American military policy’. The bomb did play a role in the Bush administration’s dismayingly successful attempt to avoid legislative or judicial oversight of its national security policy. But its role was the opposite of the one stressed by Wills. It was not the president’s unilateral control of the bomb that was the problem, but the possibility that a non-state terrorist conspiracy could get hold of a weapon and use it against an American urban centre. This possibility provided a public justification – as well as, in the opinion of some inside observers, a private motivation – for the latest incarnation of the imperial presidency.

From being a proud source of power, the bomb has become a humiliating source of vulnerability. Fears of proliferation, looted stockpiles and the black market in radioactive materials show how the Los Alamos breakthrough has been turned on its creators. The Bush administration’s decision to invade Iraq in response to 9/11 was some senses a cynical ploy, but it can’t be fully understood without appreciating that there was real panic among the principal members of Bush’s national security team about the possibility that al-Qaida might get a nuclear weapon from a rogue state.

After 9/11, fear of the terrifying threat posed by a hypothetically privatised Bomb Power swirled beyond the national security apparatus to take in both parties in Congress, the press and the public. This fear, which mobilised support for waterboarding and war, is neglected by Wills. It is a curious omission, because public panic helps explain the widespread acceptance of Bush’s power grab. The American electorate re-elected Bush in 2004 after the Abu Ghraib photos were publicly released. Numbed by fear and anger, it proved indifferent to the death and suffering of tens of thousands of Iraqi civilians who had never harmed a single American. The country’s initial embrace of an unprovoked war, in other words, can’t be blamed just on government-orchestrated deceit.

Why does Wills, for all his immense erudition, explain the rise of the imperial presidency in such monocausal terms? Why does he place such emphasis on the atomic bomb? Historically, after all, the invention of the bomb coincided with other sweeping changes, such as the collapse of the European empires and America’s emergence as a world power. These developments also encouraged the expansion of executive power, yet Wills scarcely mentions them. Nor does he discuss the enormous growth of the executive branch’s power over the domestic economy in response to the Great Depression – i.e. before the bomb was even conceived.

There is one vaguely plausible explanation for Wills’s overemphasis on the bomb. He was seven years old when Pearl Harbor was attacked and 11 when the bombs were dropped on Japan. Reaching adulthood in the 1950s, he might well have come to see nuclear weapons as the principal symbol of the end of American innocence. That may be why he presents the Manhattan Project, oddly, as a violation of the constitution. Perhaps he means that the invention of the bomb was an original sin, a violation of natural innocence, an all too human grab at forbidden knowledge. In his final paragraph, heavy with despair, Wills tries to explain why he remains unwaveringly committed to an irredeemably lost cause: ‘Some of us entertain a fondness for the quaint old constitution. It may be too late to return to its ideals, but the effort should be made. As Cyrano said … on ne se bat pas dans l’espoir du succès.’ But what is Wills fighting for if not success? The answer can only be to sharpen his countrymen’s awareness of everything they have lost.

Such a wistful finale takes us back to perhaps the most disconcerting passage in the book. Discussing American clandestine (and to him morally unjustifiable) programmes of sabotage, subversion and assassination, Wills remarks: ‘It may be said – it has been said – that all governments do these things. But the United States had not done so in any systematic way before the period after World War Two. And other countries do not have the United States constitution.’ The crimes committed by the US government are less excusable than the crimes of ‘other countries’, it seems, because they represent a collective disregard for the country’s better self. What torture, rendition and indefinite detention without trial desecrate, in other words, is not the constitution as ordinarily conceived but the constitution as embodying the moral innocence that Americans supposedly once enjoyed.

That an irreverent critic of American myths, and one as knowledgeable as Wills is about the universal narcissism of tribes and nations, feels drawn to the idea of American exceptionalism is revealing. His patriotism is penitent, not smug, but it nevertheless rests on a strong asymmetry or moral non-equivalence between the US and other nations. Perhaps the crimes committed during the last 65 years by American governments in the name of national security are a result not of the invention of weapons of unimaginable destructiveness, but rather of a deeply ingrained way of seeing the world, a belief in America’s ineffable connection to truth and justice, shared by no other people, which even the country’s most contrarian critics cannot shake off.



[*] Arsenal of Democracy: The Politics of National Security in America from World War Two to the War on Terrorism (Basic Books, 583 pp., £20.99, April, 978 0 465 01507 8).




April 7, 2010

LRB on Lotto



The Stubbornness of Lorenzo Lotto
Colm Tóibín

Lorenzo Lotto was born in Venice around 1483. He belonged to the same world, therefore, as Titian and Giorgione. Despite the fact that he was a native of the city, however, which they were not, he never became a fully fledged Venetian as they did. By 1503 his name is recorded in legal documents in Treviso as a painter; he also worked in the towns of Recanati and Jesi. In 1509 there is a note that he received payments from the Papal Exchequer for work in the Vatican. (His work did not please the pope and was destroyed within a few years.) In 1513 he undertook to paint frescoes of the life of St Catherine at Bergamo and there is evidence of his activity as a painter there until 1525, when he returned to Venice. There are a number of other documents showing that he was in Venice in 1533, when he made a will, in 1540, in 1545 and in 1548, having spent the intervening periods in Treviso and elsewhere in the Marches. In 1554, he entered a religious community as a lay brother in Loreto and died there a few years later.
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April 6, 2010

LRB on Saint Louis


Into Your Enemy’s Stomach
Alexander Murray

Saint Louis by Jacques Le Goff, translated by Gareth Evan Gollrad
Notre Dame, 947 pp, £61.95, February 2009, ISBN 978 0 268 03381 1


Can a political leader be a saint? Private morality can’t be the sole criterion. Politicians have to make decisions in a cruel and perplexing world, and some consequences of even the best decisions will be morally repugnant. The question is inveterate. Our medieval forebears answered it by simply declaring some people to be ‘saints’. An early medieval king remembered as a saint was nearly always one who had either opted out of active kingship to lead a private life of exemplary piety while others did the dirty work, or one who had been killed in a Christian cause. An example of the first kind is Edward the Confessor; of the second, Edmund, murdered by Vikings in 869 for refusing to give up Christianity.

This demarcation between sainthood and active kingship was one way in which society tried to uphold high moral ideals in an immoral world. Clergy were banned from killing, sex and money-making, while above them (all this in theory) were monks, walled off to pursue moral ‘perfection’. Saints came even higher, but they had to be dead. At first, the only saints were martyrs. They were joined around 400 ad by holy men, like bishops, then by other categories, including those kings who may or may not have been saintly.
Louis IX of France was the first major king to be made a saint. His reign, from 1226 to 1270, forms the middle episode in an unbroken success story for the French monarchy, a story which had begun in 1180 with his grandfather Philip Augustus, and would reach a climax under his grandson Philip IV, who died in 1314. Louis’s fusion of kingly and saintly qualities was an indispensable element in that success. His heirs made sure he was canonised and ever since that happened, in 1297, ‘Saint Louis’ has been a cornerstone of French national history.
read more Jacques Le Goff’s brilliant biography, Saint Louis, came out in French in 1996, and is now published in a readable English translation (despite gaucheries, like the retention of the French forms of names: ‘Giraud de Galles’ for ‘Gerald of Wales’, ‘Compostelle’ for ‘Compostela’ and many more). Its publication gives Anglophones a book to set beside W.C. Jordan’s Louis IX and the Challenge of the Crusade (1979) and Jean Richard’s Saint Louis (1983, translated in 1992). Jordan remains invaluable on Louis’s administrative reforms, and Richard on the intricacies of French dynastic politics, but Le Goff excels in his knowledge of the biographical sources, which he subjects to close analysis, against the background – Le Goff’s home territory – of European mentalités. For instance we learn in passing that Louis’s contemporaries usually read aloud rather than silently; that French kings began to be numbered just after Louis; and much more.
The one description we have of Louis’s appearance is from the Franciscan chronicler Salimbene of Parma, who in 1248 saw him en route for his crusade. Although Salimbene wrote well after Louis’s death in 1270, his memory was clear. Louis was ‘tall, graceful and healthily thin’ (subtilis et gracilis … macilentus convenienter et longus). Dressed as a pilgrim, and without noble retinue, he ‘looked more like a monk with devotion in his heart than a knight armed for war’. Louis’s direct speech was also recorded (a first for a French king). Most of the examples come in the Life of Saint Louis by Joinville, a knight ten years younger than Louis who was often in his company. Although Joinville may have written his impressions down even longer after Louis’s death – he seems to have dedicated the Life only in 1309, when he was in his eighties – his memories were vivid.

Louis’s lifetime coincided with some of the most tempestuous events in European history: the Mongols arrived on the Adriatic in 1241, the Hohenstaufen Empire fell in 1254. But, more to the point, the territorial hexagon we now call France was then only theoretically a kingdom. Louis had to make his inheritance; we would never have heard of him if he had opted out. Or rather, if his mother had in 1226, when Louis became king at the age of 12. Blanche was one of history’s strong women. The daughter of Alfonso VIII of Castile (and hence the granddaughter of Henry II), Blanche was referred to by chroniclers as ‘the queen’ until her death in 1252, leaving the king’s wife, Margaret, to be described as ‘the young queen’. Blanche’s early regency was not, as far as we know, ever formally ended. When Louis went crusading in 1248 he made his mother regent again.

Blanche’s background in the Spanish reconquista might explain a lot of her son’s behaviour. His Christianity was of a no-nonsense kind. He punished blasphemy severely, sometimes by mutilation. If Joinville heard anyone maligning Christianity, Louis told him, ‘you should thrust your sword into your enemy’s stomach as far as it will go.’ Castilian tradition may also help explain the 18-year-old Louis’s onslaught on bishops, whom he stripped of much of their jurisdiction. The reign’s biggest disaster – one which, according to the St Albans chronicler Matthew Paris, caused a crisis in belief throughout Christendom – was Louis’s capture by the Egyptian sultan in 1250; and there may have been a Spanish element to that too, since Louis’s underestimation of Muslim power may have been encouraged by the recent triumphs of Blanche’s nephew Ferdinand III in southern Spain.

One kingly duty was to have children (Edward the Confessor neglected it, whence 1066 and all that). Louis married relatively late, at 20: perhaps Blanche was dragging her feet. Margaret, his bride, was the eldest of the four daughters of the count of Provence, and two years later Louis and his mother helped engineer the marriage of Margaret’s sister Eleanor to Henry III Plantagenet, who was of course the King of France’s natural rival. This marriage was the foundation of Louis’s resolute policy (pursued with some stick and a lot of carrot) of stabilising his relationship with the English crown. The other two Provence daughters married the brothers of Louis and Henry. For Christmas in 1254 Louis got all four sisters and their spouses to celebrate with him in Paris. If saintliness were a domestic matter some might think Margaret as good a candidate as her husband. Her life with him was far from painless, quite apart from the bearing of 11 children, since her mother-in-law remained a hovering presence. If Louis and Margaret were alone during the day, they had to post scouts to warn of Blanche’s approach, so that Louis could scuttle up to his room by a private staircase. Louis never gave his wife any political authority, and thwarted her plan, after Blanche’s death, to exert a similar influence over her own son, Philip III. Yet, especially when Louis was taken prisoner on the crusade, Margaret behaved heroically, and when in 1252 news came that Blanche had died, and Joinville asked Margaret why she was weeping, ‘since you loathed her’, Margaret replied: ‘Because it will so hurt the king.’

Most royal dirty work was to do with fighting or justice, and Louis was involved in both. He upheld the doctrine of the ‘just war’, as elaborated by his friends the university friars. Once he had secured what he saw as royal rights within France, he became famous as a peacemaker, even outside the country. If there was a war to be fought, on the other hand, he was there at the front. In 1242, he led 24,000 men to victory against Henry III; Joinville, who was there, makes clear that Louis shared all the dangers of his knights on the front line. Indeed, he sometimes had to be restrained. When the crusaders’ ships were approaching an Egyptian fortification in 1249, the king jumped into the sea, sword in hand, hoping to lead an assault, but his knights thought it inopportune and prevented it.

The dirtiest work in the judicial sphere concerned the execution of court sentences. Louis was extremely keen to reform France’s judicial system, especially after his spiritual and other traumas on the Egyptian crusade. On landing back in Provence in 1254, he met Hugh of Digne, a fundamentalist Franciscan renowned for his charismatic preaching, who preached on France’s need for justice. Back in Paris, Louis revamped the judicial structure. Under the new system, carefully selected, constantly renewed provincial judges, the baillis, supervised by teams of travelling ombudsmen called the enquêteurs, made the process of justice over most of the hexagon follow more rational and centralised procedures. Louis’s religious preoccupations, which fuelled these reforms, also resulted in the expansion of the slender royal capacity to legislate, making it harder for conservatives to protest when the new laws, like those in his 1254 établissements, dealt with moral or religious matters such as blasphemy, prostitution or the treatment of Jews. From the same year, 1254, come the earliest surviving records of the Paris parlement as supreme court of appeal.

Of Louis’s supposedly saintly qualities, his passion for justice was the one most demonstrably advantageous to his kingship. It also entailed acts unconventional in a saint. A high-born lady near Paris committed adultery and had her lover kill her husband: she was sentenced to death. Queen Margaret and other noble ladies, backed by mendicant friars, pleaded with Louis for her life. He stood firm, and the woman was burned alive. (Chivalry shunned the hanging or decapitation of women, so until 1449 they were buried or burned alive.) Again, one Good Friday, Louis was deep in his prayer book when friends came to plead for the life of a prisoner who had been sentenced to be hanged. Christ had died on this day, they said, and had forgiven a thief on the cross. Keeping his place in the book with one finger, Louis sent for the Paris prévôt, had him read the charges, confirmed the sentence, to be carried out at once, and returned to his prayer book. That the prisoners in both these cases were of some social standing didn’t help them. If less ostentatiously than his descendant Louis XI, Saint Louis was at war with the claims of judicial monopoly made by conservative nobles. His most notorious intervention found him within a hair’s breadth of hanging the most important seigneur in Picardy, for having, three days earlier, himself hanged three trespassers without proper trial.

Louis died in August 1270, possibly of typhus, while trying yet again to convert or conquer Islam. In the two decades after his death, friars and monks close to him set to work to show he was a saint. They knew what was needed. Wars and criminal justice recede into the background, piety and charity come forward; Louis is forever at prayer, on foot or on horseback, at all times when duty and health permit. He confesses frequently, flagellates himself, attends two or three Masses daily and often hears sermons. Some of his entourage thought this piety extravagant, and one of Louis’s own confessors managed to persuade him that to wear a hair shirt on holy days was not regal behaviour. But usually he stood firm. When nobles complained at the amount of time he spent in prayer, Louis replied that it was no more than the time they spent on idle games. Meanwhile, all sources agree, torrents of royal charity flowed towards the poor and sick, to individuals and into charitable foundations. Contemporary estimates of the king’s outlay on charity vary between £7000 and £14,000 annually. And it wasn’t just money. On tours to the sick ward at Royaumont (the Cistercian monastery north of St Denis that Louis and Blanche founded to commemorate Louis VIII), Louis might be seen à la St Francis, hugging a leper whose faced oozed with pus.

One reason Le Goff is the most widely read of European medievalists is that he paints with a broad brush. He is easy to follow and he says what he thinks. Blanche is ‘insufferable … and frankly, odious’, Matthew Paris shows his ‘usual perversity’, Louis ‘held intellectuals in contempt’ (actually, he helped found the Sorbonne). This broadness of brush hides nuances which, exposed, would reveal that Louis’s reign has a long-term significance that Le Goff scarcely hints at. He refers more than once to ‘the greed’ of the Church, as if no qualification were needed. In Louis’s reign royal revenues rose threefold, partly at the expense of churches, which inter alia supplied two-thirds of the colossal expenses of his two abortive crusades, and at a time when Innocent IV (scion of Genoese bankers) was straining every nerve to get bishops to keep proper accounts, and not dilapidate their assets.

Until Louis’s grandfather’s reign, bishops had done much of the work of government, hand in hand with a monarchy they had played a big part in raising. But things were changing. Towns, which were growing quickly all over western Europe, wanted a style of government closer to their new needs than that offered by the churches around whose knees they had formed. In France, more than elsewhere, the crown grew to be the favourite authority of the towns, the king’s bonnes villes. The old episcopal church consequently lost out, not only in revenue but more crucially in jurisdiction. Excommunication was the most severe sentence open to ecclesiastical courts. But they could coerce recalcitrants only if the king’s officers agreed to back them. Hitherto they had done; now it all got swept up in Louis’s centralisation of justice, and excommunication became subject to appeal to parlement.

As the king’s governmental machinery grew more effective, that of the bishops weakened; and in so far as history consists of causes and effects, this is why Louis became a saint. In 1297, his grandson Philip the Fair – the king who was soon to burn Knights Templar at the stake and to kidnap a pope – put a tax on all French bishoprics to help finance renewed hostilities against England. Pope Boniface VIII denounced the taxation of clerical property without ecclesiastical permission and Philip responded by banning the export of precious metal from France, which struck at papal income. To achieve a compromise Boniface had to play his trump card: he canonised Philip’s grandfather.

When Louis’s body was taken for burial at St Denis in 1271 he was already a saint in many Frenchmen’s eyes. An Englishman present said that Henry III was no less of one. This was not unreasonable: Henry III’s piety had been equally pronounced. But if that Englishman had been able to consider both countries’ history dispassionately, he would have seen that there was no contest. He would have realised, first, that France is much bigger, which in the early Middle Ages meant that it was politically less integrated than England. That in turn meant Normandy had been able to make its own foreign policy and conquer England in 1066, which had increased the imbalance, as the Normans, then the Angevins, added their clever improvisations to an already precocious monarchy, and unified England. The French kings trailed far behind, their lands in the 1170s dwarfed by those of the English crown. Then everything changed. The Plantagenets had been too successful, and around 1200 it was France’s turn to realise its potential. It was a century behind England, and this delay gave the French monarchy its distinctiveness. For one thing, it explains why the English parlement (a ‘talking shop’) emerged to restrain a monarchy, while its French equivalent emerged to help establish one. But the delay also meant that the Capetian success story coincided with the huge expansion in town life and in learning. The crown made itself patron and beneficiary of both. The constitutional changes which were bound to follow were also shaped by their timing. For a third contemporary explosion was in the study of Roman law, which provided a stock of ready-made rational prescriptions for the business of integrated government. Most medieval governments would in time show an interest in this. Not England, it had made its monarchy. But France had not, and now did, borrowing from Roman law, not least in respect of the king’s office. Roman law had revolved round the princeps. French administrators needed only to replace princeps with rex to have an à la carte menu for a new political philosophy. The king was to have no superior within the frontiers of his kingdom. His office acquired a ‘majesty’ far above the man-to-man obligations which had been the glue in earlier monarchies. This is where sanctity came in. The halo, before it signalled a Christian saint, had adorned the head of the Roman princeps. In 1297 it was returning to base.

March 27, 2010

LRB on Yemen


Unhappy Yemen
Tariq Ali

I left for Yemen as Obama was insisting that ‘large chunks’ of the country were ‘not fully under government control’, after Senator Joseph Lieberman had cheerfully announced that it was a suitable target for war and occupation. The sad underwear bomber who tried to blow up the Amsterdam flight on Christmas Day had triggered a new interest in the country, and in al-Qaida in the Arabian Peninsula (AQAP), by claiming that while he was converted to hardcore Islamism in Britain, his crash course in suicide terrorism, mercifully inadequate, had been provided by AQAP somewhere in Yemen.
Yemen is a proper country, unlike the imperial petrol stations dotted across other parts of the Arabian Peninsula, where the ruling elites live in hurriedly constructed skyscrapers designed by celebrity architects, flanked by shopping malls displaying every Western brand, and serviced by wage-slaves from South Asia and the Philippines. Sana’a, Yemen’s capital, was founded when the Old Testament was still being written, edited and collated. It’s true that the new Mövenpick hotel in the heart of the city’s diplomatic enclave is reminiscent of Dubai at its worst – when I was there it was pushing its Valentine’s Day Dinner Menu – but in Yemen the elite is careful and doesn’t flaunt its wealth.
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LRB on Yemen



Unhappy Yemen


Tariq Ali



I left for Yemen as Obama was insisting that ‘large chunks’ of the country were ‘not fully under government control’, after Senator Joseph Lieberman had cheerfully announced that it was a suitable target for war and occupation. The sad underwear bomber who tried to blow up the Amsterdam flight on Christmas Day had triggered a new interest in the country, and in al-Qaida in the Arabian Peninsula (AQAP), by claiming that while he was converted to hardcore Islamism in Britain, his crash course in suicide terrorism, mercifully inadequate, had been provided by AQAP somewhere in Yemen.

Yemen is a proper country, unlike the imperial petrol stations dotted across other parts of the Arabian Peninsula, where the ruling elites live in hurriedly constructed skyscrapers designed by celebrity architects, flanked by shopping malls displaying every Western brand, and serviced by wage-slaves from South Asia and the Philippines. Sana’a, Yemen’s capital, was founded when the Old Testament was still being written, edited and collated. It’s true that the new Mövenpick hotel in the heart of the city’s diplomatic enclave is reminiscent of Dubai at its worst – when I was there it was pushing its Valentine’s Day Dinner Menu – but in Yemen the elite is careful and doesn’t flaunt its wealth.

read more

The old walled city was rescued from extinction-via-modernisation by Unesco (and later the Aga Khan Trust) in the 1980s, and the old wall rebuilt. The ninth-century Great Mosque is currently being restored by a team of Italian experts working with local archaeologists who are uncovering artefacts and images from a pre-Islamic past. Whether they will manage to locate a small structure said to have been built on the same site during the Prophet Muhammad’s lifetime remains to be seen. Sana’a’s architecture is stunning, like nothing else in Arabia or anywhere else in the world. Its buildings – skyscrapers eight or nine storeys high – were constructed in the tenth century and renovated 600 years later in the same style: lightly baked bricks, decorated with geometric patterns in gypsum and symmetrical stone carvings (wood was unavailable or in short supply). What is missing are the hanging gardens on every floor that gripped the imagination of medieval travellers.[*]

The net result of the West’s worries about the AQAP effect is that the US will send $63 million in aid to Yemen this year. A fifth has already been earmarked for weaponry, much of the rest will go to the president and his cronies, and some into the pockets of the military high command. What’s left will be fought over by the bosses of different regions. (The sum doesn’t include the Pentagon’s remittance for counterterrorism, which last year amounted to $67 million.) A Yemeni businessman told me that he’d been taken aback a few years ago when the then prime minister, an apparently respectable and moderate man, demanded a 30 per cent rake-off from a deal he’d been negotiating. Seeing the shock on the businessman’s face, the PM reassured him: 20 per cent of that was for the president.

I wondered how serious the threat from AQAP really was. How many members of the organisation were in the country and how many were visitors from the other side of the Saudi border? Abdul Karim al-Eryani, a 75-year-old former prime minister and still an adviser to the president, received me in the large library in the basement of his house. He spoke interestingly and at length about Yemeni history, stressing the continuities between pre-Islamic and Islamic cultures in the region. He complained that the Arabic dialect spoken by the bedouin of Nejd (an area now part of Saudi Arabia) had been the largest single source for the modern Arabic dictionary at the expense of the real root of the language, the dialect used by the Sabeans (who lived in what is now Yemen), 5000 words of which were excluded by the dictionary-makers. Later he told me that thanks to the Nigerian bomber he had been visited by the New York Times columnist Thomas Friedman. Friedman, having asked his questions, went back to the US and told his readers that the city ‘was not Kabul … yet’, but that AQAP was a ‘virus’ that needed urgent attention before the spread of the disease became uncontrollable. He didn’t speculate on the cause of the infection. But when I asked Eryani to estimate the size of AQAP, his response was a mischievous smile. ‘Three or four hundred?’ I pressed. ‘At the maximum,’ he replied, ‘the very maximum. The Americans exaggerate greatly. We have other problems, real and more important.’

His view was reiterated by Saleh Ali Ba-Surah, the minister for higher education, a grandee educated in East Germany, like many others from what until 1990 was the People’s Democratic Republic of Yemen, the southern part of the present state. The two parts of what now constitutes the Republic of Yemen – ruled over for the past 20 years by Ali Abdullah Saleh, who, like Mubarak and Gaddafi, is grooming his son to succeed him – were for most of the last century representatives of strikingly different sociologies. While armed tribes dominated the northern highlands where Sana’a is situated, workers, intellectuals, trade unionists, nationalists and, later, Communists were strong in Aden and its hinterland.

The country had been united centuries earlier under the leadership of the Zaidi Shia imams, whose temporal power was dependent on tribal loyalty and peasant acquiescence. Southern Yemen broke away in 1728; an expanding British Empire then occupied Aden and its coast in 1839 (the same year it began its occupation of Hong Kong). The limping Ottoman Empire snatched a chunk of northern Yemen soon afterwards, but had to give it up after the First World War. Under the benign gaze of the British, the imams of the Hamid-ed-Din family took back control of the North. In 1948 the ruler, Yahya Muhammad, was assassinated by one of his bodyguards and his son Ahmad, a fierce isolationist, took over. For him the choice was simple: his country could be dependent and rich or poor but free. As he became more and more eccentric – drugged on morphine and spending most of the day with his cronies in a neon-lit room playing with the toys he had been accumulating since he was a child – discontent mounted. There wasn’t a single modern school or railway station or factory in the country and scarcely any doctors.

Bets were placed as to whether the imam’s exiled brother would return and bump him off or whether Nasser’s supporters in the army would lose their patience first. Ahmad was opposed to Nasser’s Arab nationalism and in 1960, at Saudi instigation, had the state radio station broadcast a denunciation of Nasser that was bound to elicit a reply from Egypt. Cairo Radio declared war, but before the issue could be decided Ahmad died. Within a week the chief of the bodyguard, al-Sallal, joined nationalist military officers to seize power. The imamate had ended. In Aden thousands demonstrated their support for the new regime, simultaneously making it clear that Britain’s continued colonial occupation of the South would be resisted. Fearful of both radical nationalism and its possible Communist backers, Washington and London decided that the imams must be restored to power. The British, desperate to teach Nasser a lesson to avenge the humiliation of Suez, were far more gung-ho than the United States. The Americans’ main worry was that the Yemeni infection might spread to the rest of the peninsula and that, if the Saudi intervention backfired, nationalist currents might sweep Saudi Arabia itself, severely damaging the monarchy. The Saudis began to nurture the imams’ supporters and woo conservative Northern tribesmen with a combination of primitive Islamism and cash.

The political and military leaders of the new state in the North were weak and confused. Nasserite intellectuals in the government took advantage of this indecision and finally persuaded the army to appeal directly to Nasser. The Egyptians, with Soviet and Chinese support, dispatched an expeditionary force of 20,000 soldiers. A lengthy civil war fought by Cold War proxies – to put it simply, Saudis v. Egyptians – followed, costing 200,000 Yemeni lives and leaving the North a complete wreck. The Egyptians were men from the Nile valley and the mountainous terrain was alien to them. Convinced of their invincibility, they failed to take advice, treating their local allies as both inferior and irrelevant; and as the civil war reached a stalemate and opposition to Egyptian methods that included the use of chemical weapons increased, working-class dissent in Sana’a and Taiz was brutally crushed. The war ended in an unsatisfactory compromise in 1970. The Egyptians had emulated the Saudis by trying to buy off the tribes, with the result that their power was greatly enhanced in the new dispensation, as was that of sundry divines and preachers. The war had cost the Egyptians a million dollars a day and the lives of 15,000 soldiers, with three times that number wounded. The subsequent demoralisation of the army may well have contributed to its defeat in the Six-Day War. In any case, Israel’s blitzkrieg in June 1967 sounded the death-knell of Arab nationalism.

Map of Yemen

The civil war caused many left-wing nationalists and Communists in North Yemen to flee to Aden. There, British soldiers, French veterans from Algeria and Belgian mercenaries were recruited by Colonel David Stirling’s company, Watchguard International Ltd, for operations behind enemy lines. In the South too the nationalists were divided, with Cairo backing the Front for the Liberation of South Yemen (FLOSY) and more radical groups congregating under the banner of the National Liberation Front (NF). Both were determined to expel the British, while the British, determined to hang on as long as they could to a strategically important base, increasingly resorted to imprisonment without trial and torture. In 1964 Harold Wilson had said that British forces would remain in the region but that power would be handed over in 1968 to the so-called Federation of South Arabia, in which he hoped that the Adenese would be kept under control by sultans from the hinterland.

The plan backfired badly after whole villages were bombed into oblivion by the RAF. As Bernard Reilly, a long-serving colonial officer who had spent most of his life in Aden, put it: ‘Pacification of a country unaccustomed to orderly government could not be effected without collective punishment of collective acts of violence such as brigandage.’ The leaders of these tribes were unwilling to be pacified. A ferocious struggle now began in the streets of the Crater, one of the oldest areas of Aden. By 1967 the NF were using bazookas and mortars in Aden and targeting military and RAF bases. The Labour government decided to cut its losses and withdraw. ‘Regretfully,’ a letter from the Colonial Office informed its native collaborators, ‘protection can no longer be extended.’ The Israeli victory in June 1967 did not help the British since the NF was not an Egyptian pawn, unlike FLOSY, which was gravely weakened. An NF-led general strike paralysed Aden and guerrilla attacks compelled the colonial administration to cancel the celebrations scheduled to mark the queen’s birthday. Six months later, on 29 November 1967, with the closure of the Suez Canal depriving Aden of much of its value to the British, the British finally left, after 128 years. As Humphrey Trevelyan, the last high commissioner, waved a hurried farewell from the steps of the plane returning him to London, the Royal Marine Band from HMS Eagle played ‘Fings Ain’t Wot They Used To Be’.

The National Liberation Front had won, but they had no plan for rebuilding the country. Its members came from different currents of the left: pro-Moscow, Maoists, supporters of Che Guevara, a few Trotskyists and orthodox nationalists. All immediately agreed to establish diplomatic relations with the Soviet Union and this was done on 3 December 1967. But disputes soon began. The NF Congress passed a motion put forward by the radicals that demanded agrarian reforms, an end to illiteracy, the formation of a people’s militia, a purge of the civil and military apparatus, support for the Palestinian resistance and close co-operation with Russia and China. The new elected leadership was dominated by the left. An attempted putsch by the army almost led to civil war as armed guerrilla detachments surrounded the military camps and disarmed the officers. By May 1968 it was clear that the right wing of the NF had no intention of implementing the conference resolutions. A 14 May Movement was created to mobilise support for the reforms. There were clashes with the military followed by a strange hiatus reminiscent of the July Days of 1917 in Petrograd. The right thought it had won and boasted that ‘the organisers of the 14 May Movement, having read a lot of Régis Debray, imagined that they were carrying out “a revolution within the revolution”.’ But within a year the left had triumphed.

The 1970 constitution proclaimed the country a socialist republic – the People’s Democratic Republic of Yemen – against the advice of both China and the Soviet Union. (In October 1968 the Chinese foreign minister, Chen Yi, himself then under siege by Red Guards, had told a visiting South Yemeni delegation that ‘your every claim about constructing socialism and raising slogans which are impractical and provocative offer, by their nature, sharp weapons to your adversaries.’) What followed was tragically predictable. An economically backward state embarked on creating structures that institutionalised austerity and universalised scarcity. Promoting industrialisation via state enterprises might have been helpful had it not been for the imposition of a total ban on petty-commodity production. To this was added a state monopoly of all modes of communication, strict control over what was allowed to be said or published, and the exclusion of all parties other than the Yemeni Socialist Party. It was a mockery both of socialism and of the promises made during the anti-colonial struggle. What is undeniable is that the new system of universal education and healthcare as well as the advancement of women marked a huge step forward for the region. Saudi Arabia was not pleased.

In due course the neighbouring powers – North Yemen, the Gulf States, Saudi Arabia – set to work with Reaganite encouragement on a counter-revolution from within, of the sort then being attempted in Nicaragua with the Contras. In Ali Nasser, a crude, semi-literate apparatchik obsessed with absolute power, who became the PDRY’s president in 1980, they found an instrument. For more than a year the president plotted against the charismatic Abdul Fateh Ismail, his predecessor as president and a leader of the struggle against the British, who had resigned for ‘health reasons’ and taken a long break in Eastern Europe. Ismail still had many supporters among the leadership when he returned from Moscow in 1985, and was soon re-elected to the PDRY Politburo, where he commanded a majority.

On 13 January 1986, Ali Nasser’s car was seen outside the Central Committee building (a replica of similar monster structures in Eastern Europe), where a meeting of the Politburo had been scheduled. But Ali Nasser didn’t appear at the meeting. Instead his well-built bodyguard, on heavy drugs and carrying a Scorpion machine-gun, entered the room and shot dead the vice-president, Ali Ahmed Antar, before shooting everyone else in the room. Four key Politburo members, including Ismail, were killed, together with eight Central Committee members. Elsewhere, Ali Nasser’s men were creating havoc: Ismail’s house was destroyed by mortar shells and there was wild shooting around the city. At 12.30 p.m. Aden radio and TV broadcast that the president had circumvented an attempted coup by the right and that Ismail and his collaborators had been executed. Three hours later the BBC Arabic Service announced that the ‘moderate and pragmatic’ president of Yemen had foiled a coup attempt by hardline Communists. This was the line adopted by most of the Western media, which wrote of it as the defeat of a Moscow-backed attempt to further radicalise the country, this despite the fact that Gorbachev was now in power. As news of the killings spread in Aden crowds began to gather and troops recaptured the Ministry of Defence and its operations room from Ali Nasser’s men. Battles raged throughout the night. Numerous unarmed Party members, trade unionists and peasant leaders were killed by Nasser’s troops: lists had been prepared well in advance. But after five days of heavy fighting, the ‘pragmatic moderates’ were defeated. Ali Nasser fled to North Yemen and later Dubai. He now runs a ‘cultural centre’ in Damascus, where he has various business interests.

The shoot-out at the Central Committee meeting was the beginning of the end for the PDRY. The Western proxies in the region who had organised the whole affair now spoke of the socialist gangsters who were running the country. As the Soviet Union was collapsing negotiations began with the North and the country was quickly unified in May 1990 with a five-member presidential council representing both sides. The following year a new constitution lifted all restrictions on freedom of speech, press and association.

The unification did not work out well. The Southerners felt their interests had been betrayed, and constant bickering did not augur well for the future of the coalition government created after the election. Socialists from the South accused gangs backed by Ali Saleh, the former North Yemeni president, now president of the united country, of attacking their supporters in Sana’a and elsewhere. Relations rapidly deteriorated and there were skirmishes in the South between the remnants of the PDRY army and Northern troops. A short-lived but full-scale war erupted in 1994, with the full participation of jihadi groups and Osama bin Laden, who lent his support to Ali Saleh. The Southerners were crushed, not just militarily, but their culture and economy too. There were land grabs, urban property was stolen, women were pressured to veil themselves from head to foot (‘If we didn’t they called us prostitutes and there were many rapes. We were brutalised into this,’ a woman whose face was uncovered told me in Aden).

When I arrived in Aden I realised that AQAP was the least of the country’s problems. Most people in South Yemen are desperate to regain independence from the North. ‘This is not unification but occupation,’ I was told on numerous occasions. The people are leaderless and there are strong rumours in Sana’a that the old killer Ali Nasser is being readied for a political return by Ali Saleh, who sees him as a ‘unifying figure’. Meanwhile demonstrations in villages and small towns see the Yemeni flag and Ali Saleh’s portraits defaced and the old PDRY standard raised. Repression inevitably follows, further increasing the bitterness. On 1 March the security forces surrounded and destroyed the house of Ali Yafie, who had publicly burned an effigy of the president on the previous day. Yafie and eight members of his family, including his seven-year-old granddaughter, were killed. Government propaganda accused him of being an AQAP member.

On the night of 4 January the security forces in Aden surrounded the house of Hasham Bashraheel, the publisher-editor of Al-Ayyam: the newspaper, founded in 1958, had regularly reported on and published photographs of state atrocities. It had, for example, carried photos of the dead after security forces opened fire on ex-soldiers demanding their pensions, and the paper was banned in May 2009, although its offices continued to be a meeting place for journalists, intellectuals and civil rights activists. When the security forces surrounded the building supporters of the paper gathered there too, and shots were fired in the air to disperse them. Then mortar shells were fired: the publisher and his family, including two young grandchildren, were inside. Miraculously they survived by sheltering in a basement room. The next morning Bashraheel and his two sons surrendered in public view, to make it harder for the army to kill any of them. A local activist informed me that ‘friends in the police’ had told him that the security forces had two unidentified corpses in the boot of an unmarked car. If Bashraheel and his family had been killed, the other bodies would have been planted inside and identified as AQAP members shot during the raid. One guard employed by the family was shot dead as he tried to surrender. His father was arrested at the funeral a few days later. The publisher himself was charged with ‘forming an armed group’. The British ambassador, Tim Torlot, has apparently sent a memo to the Foreign Office suggesting that the irresponsible independent media are the problem. My informant in Sana’a claims to have seen this document. Torlot is notorious in Yemen for having left his wife for a glamorous American who worked for the Yemen Observer, owned by Ali Saleh’s press secretary.

I travelled through the South, from Aden to Mukallah, and when I saw Shibam I forgot about politics for a moment. This walled city of mud-brick skyscrapers, some of them more than a hundred feet high, is a living museum. No wonder Pasolini filmed much of his Arabian Nights here. He did more. On his return to Rome he raved about the architecture till Unesco declared the city a World Heritage site. Last year, while they were photographing it from a hill overlooking the town, four South Korean tourists were killed by a suicide terrorist from the North. I asked locals about AQAP. One of them came close to me and whispered: ‘Do you want to know where al-Qaida are based?’ I nodded. ‘In an office next to the president.’ In both Sana’a and Aden I encountered similar views. On Christmas Eve the regime dropped bombs and released drones (with US guidance) on two Southern villages where, they claimed, Anwar al-Awlaki, the Yemeni-American preacher who trained the underwear bomber, was hiding. They didn’t find him but more than a dozen civilians were killed.

The regime has also faced a rebellion in the Northern province of Sa’ada, which borders Saudi Arabia. The highland population there is irritated by Wahhabi encroachments and, getting no help from the Sana’a government, decided to defend themselves. Tribal militias captured a few Saudi soldiers with the result that on 5 November last year the world caught its first glimpse of the Saudi Air Force in action (it should be the most powerful air force in the region after the US and Israel, but its planes usually rust away in desert warehouses). Ali Saleh obligingly describes the revolt as a Shia rebellion backed by Tehran, which had to be put down with force. But few believe this. The Yemeni army had embarked last August on Operation Scorched Earth, which destroyed villages and drove 150,000 villagers from their homes. Because of the news blackout and banning of relief organisations, the scale of government atrocities is unclear. Muhammad al-Maqaleh, a leader of the Yemeni Socialist Party and editor of the party’s paper, the Socialist, managed to get some eyewitness reports and put them up on the web last September. He described a military air strike that killed 87 refugees in Sa’ada, and accompanied the reports with photographs. He was held without trial for four months, tortured and threatened with execution. Finally brought to court, he revealed what had been done to him. Sana’a is certainly not Kabul, but if the regime continues to use force on this scale new civil wars seem probable.



[*] See The Architecture of Yemen: From Yafi to Hadramut by Salma Samar Damluji (2007).



March 26, 2010

LRB on 3K years of Christianity



Our Supersubstantial Bread
Frank Kermode

A History of Christianity: The First 3000 Years by Diarmaid MacCulloch. Allen Lane, 1161 pp, £35.00, September 2009, ISBN 978 0 7139 9869 6



Eamon Duffy, whose opinion of this book will not be lightly disputed, remarks on its jacket that ‘everyone who reads it will learn things they didn’t know.’ Most lay reviewers will think this an understatement; yet the scope of the project, its distance from anything that might be described as parochial, may persuade them that the records of Christianity, preserved and interpreted for the most part by assiduous priests and scholars, deserve a few moments of their attention. Consider, as one instance among a thousand (I’ll come back to them), the decisions or ‘Definitions’ of the ecumenical Council of Chalcedon (451 CE). Even if we have never heard of them they are valid today. And the words of St Augustine, issuing eloquently from North Africa in the fourth and fifth centuries, would be debated as matters of life and death more than a thousand years later in Calvin’s Geneva and in the American colonies – even in some modern Nonconformist churches.
We may envy a tradition so firmly established, though cruelty and fanaticism seemed inevitable adjuncts of theological certitude. It is well known that this history contains many instances of virtue and sanctity, enough perhaps to rival or outdo those of folly and wickedness. Both belong equally to the record. The material documenting these achievements and delinquencies is presented to the historian as an enormous quarry of data inviting further refinement. Few readers will underestimate the achievement of a historian who is willing to take on what he himself calls a ‘risibly ambitious project’ and, with every appearance of pleasure, control a narrative that runs from ‘Greece and Rome (c.1000 BCE-100 CE)’ to ‘Culture Wars (1960-Present)’, dealing generously with the bewildering profusion of enthusiastic and schismatic variations on the 2000-year ground bass of Christianity.
read more The ‘3000 years’ of the book’s subtitle begin, then, in the ancient world, with Greece and Rome, the latter being the dominant world power at the time of the birth of Jesus. It has not escaped Christian notice that the coming together of the birth of Jesus and the reign of Augustus, the first emperor, might have been divinely arranged: that Augustus was inspired to ensure a peaceful pause in imperial history in order to accommodate the tranquil arrival of Jesus into a world supposed to have been, for a moment, free of imperial wars. Such was the Augustan peace. Later, over the centuries, there would be more collaborations, less mythical, between faith and empire, as in the reigns of Constantine and Charlemagne.

The languages that recorded these coincidences were Greek and Latin. But the world into which Jesus was born was polyglot; the Jews who were the first Christians mostly spoke Aramaic, as Jesus did, though in Alexandria, which had a large Jewish population, their language was Greek, and so was their Bible; and the language of early Christianity was Greek also. Variant styles of religion soon developed. The Jerusalem variety, which was controlled by a brother of Jesus, remained in many ways close to Judaism, while the energetic Paul opened up the new religion to Gentiles, even if they failed to practise circumcision and observe dietary laws. The Greek of these Jews was what modern scholars, at ease with Plato and Sophocles, loftily call ‘marketplace’ Greek. It was quite unlike Aramaic, a Semitic dialect, and unlike Latin, the language of the Roman oppressor, though Paul used Latin to obtain release from prison. Like Cicero, he was a Roman citizen.

Such is the exciting blend of cultures, languages and religions dealt with in the early pages of this book. A thousand pages later, as it reaches a temporary halt, MacCulloch is equably discussing some of the very latest things in religion, and recording the almost incredible success not only of Roman Catholicism but of a great diversity of lesser churches and sects. As nearly always, he explains these diversities patiently, if not always with complete approval. He seems to feel less than his usual warmth about the Jesuits, and he writes with special keenness about what might be called the ‘plot’ of Vatican II: the return to Rome of Giovanni Battista Montini, an agent of change; the arrival there in 1962 of 2000 bishops, only half of whom were European; the reluctant appointment of a Vatican press officer, ‘although, with a disdainful symbolism, he was not actually given anywhere to sit during his attendance at the council’s proceedings.’

MacCulloch’s purpose in describing such scenes and explaining their complicated theological consequences is to ‘seek out what I see as the good in the varied forms of the Christian faith, while pointing clearly to what I think is foolish and dangerous in them’. His book is meant to be useful, and it meets this promise everywhere. Its critical apparatus is as admirable as its general scope. The annotation is surprisingly up to date (notes can easily fall out of date during the writing of a 1000-page book). There is a decent index, which might well have been more elaborate. MacCulloch is fond of the word ‘structure’, and an interest in structure is evident in the clean lines and elegant connections of his arguments. On some matters he seems even more enthusiastically well informed than on others – on church music, for instance, and church architecture – but he speaks on all subjects with learned and affable authority.

Though he does not regret the Anglicanism of his formative years, and indeed recalls it with affection, MacCulloch thinks it necessary on the present occasion to state that he no longer gives it his assent; he will no longer say that Christianity – ‘or indeed any religious belief’ – is ‘true’. Instead, he offers himself as ‘a candid friend of Christianity’, by profession a historian with a special interest in the religious tumults and contentions of the 16th century in Europe. Already celebrated as a historian of that epoch, MacCulloch has had much practice in recording its doctrinal disputes, but also the sometimes closely related horrors of religious persecution, the massacres, the torture, the recourse by almost all parties to the burning of opponents.

How could Calvin, whose studies in Christian doctrine had, and continue to have, such enduring influence, be so preoccupied with the problem of whether or not to burn Servetus, a rival theologian, or just mercifully behead him? ‘Inexplicable thy justice seems,’ Milton’s Adam complained, and so it must have seemed to many who ventured into what might seem disinterested debate, only to be censured, exiled, tortured and burned alive. We may be amazed by the apparent insignificance of points at deadly issue, but any theologian before the advent of modernism would probably have thought the blame should rest with us, with our failure to see what was genuinely important; and of course the ability to do so is connected with the felt need to eliminate obtuse or defiant opponents.

MacCulloch does not fail to deplore the cruelties of his story: not only the sadism of the burnings but, in the long course of history, fraud and simony on an almost inconceivably grand scale. They belong to the story he is telling and must be spoken of there, however little the historian enjoys them. And inevitably there are other occasions when history is troubling to the historian: for example, when his professional scepticism clashes with strongly held beliefs on the part of characters in his story. The story of the Resurrection provides such a moment.

MacCulloch has been discussing the Passion narratives, which, as he says, differ from the Nativity stories in Matthew and Luke in that they contain improbable occurrences yet ‘feel like real events’. The tale is of a betrayal; as well as the Roman and Jewish officials, a named individual is accused of it. It may be thought that the historian’s job is clearly to recount and explain these human acts, not to endorse claims to the truth of whatever it was those agents may themselves have believed, for example about the existence of God or the raising of Lazarus or the posthumous appearances of Jesus, or anything else in the narrative. The historian knows well enough that the Resurrection was or is the very centre of Christian belief; but is not required to do more than report it, and report that the characters in the story responded to it as they did, if they did, by believing it. For them these were real or true events, though not real or true in any ordinary sense. In his youth MacCulloch had been able to accept their truth without question. Now he is not.

If the life story of Jesus had ended with the Crucifixion, MacCulloch writes, he might still have had a place in history, perhaps as a martyr in the Jewish cause; but not as the founder of a religion. For that there had to be the Resurrection. The post-Resurrection events were uncanny (persons vanishing through solid doors, the behaviour of Thomas and so on), but whoever originally told these stories believed them in quite a different sense from the way their authors believed the infancy stories, or the way they strike a modern historian.

What must be his reaction when he contemplates the Resurrection in its place at the heart of Christianity and compares with it the idea as it emerges from his enlightened but restricted perception of it? How will his account of it affect his own beliefs? ‘This Resurrection,’ MacCulloch says, ‘is not a matter which historians can authenticate; it is a different sort of truth, or statement about truth. It is the most troubling, difficult affirmation in Christianity, but over 20 centuries Christians have thought it central to their faith. Easter is the earliest Christian festival, and it was for its celebration that the Passion narratives were created by the first Christians.’ This enormous book, which attends so elegantly and so seriously to so many arguments concerning Christian truth, has no more to say about this central dispute, though it cannot have been far from MacCulloch’s thoughts as he pondered the relations between truth and statements about truth.

The other day I came across a long forgotten interview I did with Graham Greene in 1963. Speaking of The End of the Affair, he said that he had made ‘an appalling mistake’ in that novel, and the mistake was ‘the introduction of something which had not got a natural explanation’. He found it impossible to carry on with the original scheme of the novel when its principal figure was dead and his invented events were obeying a fictional logic not of his but of God’s devising. It was as if the woman and her lover belonged to different orders of truth. Greene believed in God as a plotter; but he could not reconcile God’s and the human plot. It was, perhaps, like trying to reconcile truth and statements of truth.

The Resurrection is far from being the only theological stumbling block or scandal encountered in this history. It is a book full of conflicts which have, over the millennia, shaped the thinking and sometimes the conduct of the priestly classes; they require of the historian that he report them correctly and credibly. The Jesus of the gospels is intelligible as a man; he is carefully described, even to his manner of speaking; he is recognisable as a preacher who, like many of his contemporaries, was preoccupied with the imminence of apocalypse; humanity was living in the end-time. Among these early Christians, and indeed to a remarkable extent throughout the Christian era, religious thought was ‘end-directed’: apocalypse would come like a thief in the night. This is a point made repeatedly: the end being nigh, there were many worldly matters it would be a waste of time to attend to. The historian will describe beliefs of that kind without being end-directed himself.

Sometimes the language of the end-directed can be baffling. What, in the Lord’s Prayer, is meant by ‘our daily bread’? The expression has been muttered by millions since the very beginning of Christianity; it seems clear enough, but in fact it isn’t. The Greek word epiousios, translated as ‘daily’, does not mean ‘daily’. It is a rare word and the sense is obscure; the most likely learned guess seems to be that it refers to a special bread that will be needed the next day if in the meantime the kingdom should happen to come overnight and the faithful be hungry. Without some explanation from a learned expositor the poor must have thought it was just an odd way of referring to daily food, and they have probably gone on thinking so, with some reason. The Vulgate – the Catholic Bible – offers the plausible supersubstantialis for epiousios, and the Geneva Bible glosses it thus: ‘such as is sufficient for this day’. On balance the Vulgate is probably nearer the mark, but, as MacCulloch argues, ‘“give us this day our supersubstantial bread” never caught on as a popular phrase in prayer.’ Jesus, addressing God, says Abba instead of ‘Father’. This way of addressing God is apparently unknown in Jewish tradition; the Aramaic word Abba, MacCulloch writes, means something more like ‘dad’ than ‘father’. The followers of Jesus are told to use the normal Greek word for ‘father’ (pater). Is there a reason for this? The learned must always behave as if there were.

It is impossible to give a clear notion of the virtues of a book so encyclopedic in its account of the relevant history, geography, art and philosophy of its subject. Matters that greatly interest the tireless MacCulloch – from the architecture of Hagia Sophia to the Lithuanian Reformation, from Wesley’s ministry to that of Pat Robertson, from the Great Schism to the Great Awakenings, from Pentecostalism in South Korea to Lyndon Johnson’s support of Martin Luther King – must be neglected. Instead I take a hint from MacCulloch’s defence of the interest to be taken in theological argument: ‘No history of Christianity which tries to sidle past its theological disputes will make sense.’

It is possible to argue that manifold and fine-drawn as they were, the major controversies and decisions originated in the huge and controvertible claim that Christ is both God and man. The author who willingly recounts the great historical events, from the Babylonian captivity on, must not sidle past dozens of arcane but disputatious Greek theological formulas. Happily, MacCulloch seems to enjoy this microscopic Greek theology as much as the great battles, the movements of peoples, the great schisms, the rise of Islam. He relates, as historians do, the folly of great leaders, the relations between political power and religious faith, Constantine’s decisive conversion, the large imperial achievements of Justinian and Charlemagne. The mysterious evolution of papal power is another important part of his subject. But so is what may sometimes seem to us the barren quibbling of theologians.

For a rough idea of this material it might be helpful to attend for a moment to the work of one council of bishops, accounted the fourth, and held at Chalcedon, near Constantinople, in 451. More than 500 bishops, summoned by the emperor in Constantinople, turned up with the intention of settling certain disputed points of doctrine which already had a history; they were mostly devoted to differences concerning such matters as the relation of Christ’s humanity to his divinity, and of the Son to the Father. Chalcedon was meant to deal with the Eutychean heresy, which maintained that the incarnate Christ had but one nature (this was called Monophysitism) as against the Orthodox doctrine, which was Dyophysite. Monophysitism had many exotic variants, including Theopaschitism (literally ‘those who held that God had suffered’ on the cross). Gibbon’s remark on ‘the happy flexibility’ of the Greek tongue comes to mind.

Chalcedon condemned Eutyches and issued a statement of faith called the Chalcedonian Definition. It claimed that Christ was ‘perfect in divinity and perfect in humanity, the same truly god and truly man, of a rational soul and a body; consubstantial with the Father as regards his divinity, and the same consubstantial with us as regards his humanity’. This Definition was accepted by most though not all the churches; it left a legacy of bitterness, especially in the East. Some describe it as ‘an important moment in the consolidation of Christian doctrine’. It was a compromise, but not enough of a compromise: the Nestorians needed to maintain that the two natures remained distinct despite the Definition. It is easy to imagine the difficulty of disputes about the Trinity, when the relations of three Persons had to be defined and reconciled. But here the authority of St Augustine, reinforced seven centuries later by that of St Thomas Aquinas, prevailed.

In the wake of Chalcedon there developed a tremendous row about theotokos (Greek for ‘the bearer of God’), an important title of honour for the Virgin in the West, but with implications for the eternality of the Son – a doctrine the Nestorians did not accept. This quarrel is remembered because of the subtlety of the Greek distinction between homoousios (‘of one substance’) and homoiousios (‘of similar substance’).

MacCulloch suggests that the passion for detail and definition, and the need to dispute over a single iota, reflect the dependence of the laity on exact liturgical performance. I have said very little about some of the arguments he considers; his book studies in some depth the complexities of the Reformation, and the flourishing, thus far, of the modernism that it was one purpose of Vatican I to suppress. He watches them like a candid friend, without zeal to destroy. At the end of Decline and Fall, Paul Pennyfeather, now a divinity student, having said goodnight to a drunken survivor of his life in the fast lane, settles down in his Oxford room to read. ‘So the ascetic Ebionites used to turn towards Jerusalem when they prayed. Paul made a note of it. Quite right to suppress them.’ MacCulloch says little or nothing about the Ebionites, presumably because there was little to say. But he wouldn’t have suppressed them; instead, he would have asked, in his gentle way, why they turned towards Jerusalem. It seems they were vegetarian and denied the divinity of Christ, but Paul Pennyfeather isn’t concerned with the graver liturgical heresies.

March 25, 2010

LRB on Christianity



Our Supersubstantial Bread


Frank Kermode


A History of Christianity: The First 3000 Years by Diarmaid MacCulloch
Allen Lane, 1161 pp, £35.00, September 2009, ISBN 978 0 7139 9869 6


Eamon Duffy, whose opinion of this book will not be lightly disputed, remarks on its jacket that ‘everyone who reads it will learn things they didn’t know.’ Most lay reviewers will think this an understatement; yet the scope of the project, its distance from anything that might be described as parochial, may persuade them that the records of Christianity, preserved and interpreted for the most part by assiduous priests and scholars, deserve a few moments of their attention. Consider, as one instance among a thousand (I’ll come back to them), the decisions or ‘Definitions’ of the ecumenical Council of Chalcedon (451 CE). Even if we have never heard of them they are valid today. And the words of St Augustine, issuing eloquently from North Africa in the fourth and fifth centuries, would be debated as matters of life and death more than a thousand years later in Calvin’s Geneva and in the American colonies – even in some modern Nonconformist churches.

We may envy a tradition so firmly established, though cruelty and fanaticism seemed inevitable adjuncts of theological certitude. It is well known that this history contains many instances of virtue and sanctity, enough perhaps to rival or outdo those of folly and wickedness. Both belong equally to the record. The material documenting these achievements and delinquencies is presented to the historian as an enormous quarry of data inviting further refinement. Few readers will underestimate the achievement of a historian who is willing to take on what he himself calls a ‘risibly ambitious project’ and, with every appearance of pleasure, control a narrative that runs from ‘Greece and Rome (c.1000 BCE-100 CE)’ to ‘Culture Wars (1960-Present)’, dealing generously with the bewildering profusion of enthusiastic and schismatic variations on the 2000-year ground bass of Christianity.

read more

The ‘3000 years’ of the book’s subtitle begin, then, in the ancient world, with Greece and Rome, the latter being the dominant world power at the time of the birth of Jesus. It has not escaped Christian notice that the coming together of the birth of Jesus and the reign of Augustus, the first emperor, might have been divinely arranged: that Augustus was inspired to ensure a peaceful pause in imperial history in order to accommodate the tranquil arrival of Jesus into a world supposed to have been, for a moment, free of imperial wars. Such was the Augustan peace. Later, over the centuries, there would be more collaborations, less mythical, between faith and empire, as in the reigns of Constantine and Charlemagne.

The languages that recorded these coincidences were Greek and Latin. But the world into which Jesus was born was polyglot; the Jews who were the first Christians mostly spoke Aramaic, as Jesus did, though in Alexandria, which had a large Jewish population, their language was Greek, and so was their Bible; and the language of early Christianity was Greek also. Variant styles of religion soon developed. The Jerusalem variety, which was controlled by a brother of Jesus, remained in many ways close to Judaism, while the energetic Paul opened up the new religion to Gentiles, even if they failed to practise circumcision and observe dietary laws. The Greek of these Jews was what modern scholars, at ease with Plato and Sophocles, loftily call ‘marketplace’ Greek. It was quite unlike Aramaic, a Semitic dialect, and unlike Latin, the language of the Roman oppressor, though Paul used Latin to obtain release from prison. Like Cicero, he was a Roman citizen.

Such is the exciting blend of cultures, languages and religions dealt with in the early pages of this book. A thousand pages later, as it reaches a temporary halt, MacCulloch is equably discussing some of the very latest things in religion, and recording the almost incredible success not only of Roman Catholicism but of a great diversity of lesser churches and sects. As nearly always, he explains these diversities patiently, if not always with complete approval. He seems to feel less than his usual warmth about the Jesuits, and he writes with special keenness about what might be called the ‘plot’ of Vatican II: the return to Rome of Giovanni Battista Montini, an agent of change; the arrival there in 1962 of 2000 bishops, only half of whom were European; the reluctant appointment of a Vatican press officer, ‘although, with a disdainful symbolism, he was not actually given anywhere to sit during his attendance at the council’s proceedings.’

MacCulloch’s purpose in describing such scenes and explaining their complicated theological consequences is to ‘seek out what I see as the good in the varied forms of the Christian faith, while pointing clearly to what I think is foolish and dangerous in them’. His book is meant to be useful, and it meets this promise everywhere. Its critical apparatus is as admirable as its general scope. The annotation is surprisingly up to date (notes can easily fall out of date during the writing of a 1000-page book). There is a decent index, which might well have been more elaborate. MacCulloch is fond of the word ‘structure’, and an interest in structure is evident in the clean lines and elegant connections of his arguments. On some matters he seems even more enthusiastically well informed than on others – on church music, for instance, and church architecture – but he speaks on all subjects with learned and affable authority.

Though he does not regret the Anglicanism of his formative years, and indeed recalls it with affection, MacCulloch thinks it necessary on the present occasion to state that he no longer gives it his assent; he will no longer say that Christianity – ‘or indeed any religious belief’ – is ‘true’. Instead, he offers himself as ‘a candid friend of Christianity’, by profession a historian with a special interest in the religious tumults and contentions of the 16th century in Europe. Already celebrated as a historian of that epoch, MacCulloch has had much practice in recording its doctrinal disputes, but also the sometimes closely related horrors of religious persecution, the massacres, the torture, the recourse by almost all parties to the burning of opponents.

How could Calvin, whose studies in Christian doctrine had, and continue to have, such enduring influence, be so preoccupied with the problem of whether or not to burn Servetus, a rival theologian, or just mercifully behead him? ‘Inexplicable thy justice seems,’ Milton’s Adam complained, and so it must have seemed to many who ventured into what might seem disinterested debate, only to be censured, exiled, tortured and burned alive. We may be amazed by the apparent insignificance of points at deadly issue, but any theologian before the advent of modernism would probably have thought the blame should rest with us, with our failure to see what was genuinely important; and of course the ability to do so is connected with the felt need to eliminate obtuse or defiant opponents.

MacCulloch does not fail to deplore the cruelties of his story: not only the sadism of the burnings but, in the long course of history, fraud and simony on an almost inconceivably grand scale. They belong to the story he is telling and must be spoken of there, however little the historian enjoys them. And inevitably there are other occasions when history is troubling to the historian: for example, when his professional scepticism clashes with strongly held beliefs on the part of characters in his story. The story of the Resurrection provides such a moment.

MacCulloch has been discussing the Passion narratives, which, as he says, differ from the Nativity stories in Matthew and Luke in that they contain improbable occurrences yet ‘feel like real events’. The tale is of a betrayal; as well as the Roman and Jewish officials, a named individual is accused of it. It may be thought that the historian’s job is clearly to recount and explain these human acts, not to endorse claims to the truth of whatever it was those agents may themselves have believed, for example about the existence of God or the raising of Lazarus or the posthumous appearances of Jesus, or anything else in the narrative. The historian knows well enough that the Resurrection was or is the very centre of Christian belief; but is not required to do more than report it, and report that the characters in the story responded to it as they did, if they did, by believing it. For them these were real or true events, though not real or true in any ordinary sense. In his youth MacCulloch had been able to accept their truth without question. Now he is not.

If the life story of Jesus had ended with the Crucifixion, MacCulloch writes, he might still have had a place in history, perhaps as a martyr in the Jewish cause; but not as the founder of a religion. For that there had to be the Resurrection. The post-Resurrection events were uncanny (persons vanishing through solid doors, the behaviour of Thomas and so on), but whoever originally told these stories believed them in quite a different sense from the way their authors believed the infancy stories, or the way they strike a modern historian.

What must be his reaction when he contemplates the Resurrection in its place at the heart of Christianity and compares with it the idea as it emerges from his enlightened but restricted perception of it? How will his account of it affect his own beliefs? ‘This Resurrection,’ MacCulloch says, ‘is not a matter which historians can authenticate; it is a different sort of truth, or statement about truth. It is the most troubling, difficult affirmation in Christianity, but over 20 centuries Christians have thought it central to their faith. Easter is the earliest Christian festival, and it was for its celebration that the Passion narratives were created by the first Christians.’ This enormous book, which attends so elegantly and so seriously to so many arguments concerning Christian truth, has no more to say about this central dispute, though it cannot have been far from MacCulloch’s thoughts as he pondered the relations between truth and statements about truth.

The other day I came across a long forgotten interview I did with Graham Greene in 1963. Speaking of The End of the Affair, he said that he had made ‘an appalling mistake’ in that novel, and the mistake was ‘the introduction of something which had not got a natural explanation’. He found it impossible to carry on with the original scheme of the novel when its principal figure was dead and his invented events were obeying a fictional logic not of his but of God’s devising. It was as if the woman and her lover belonged to different orders of truth. Greene believed in God as a plotter; but he could not reconcile God’s and the human plot. It was, perhaps, like trying to reconcile truth and statements of truth.

The Resurrection is far from being the only theological stumbling block or scandal encountered in this history. It is a book full of conflicts which have, over the millennia, shaped the thinking and sometimes the conduct of the priestly classes; they require of the historian that he report them correctly and credibly. The Jesus of the gospels is intelligible as a man; he is carefully described, even to his manner of speaking; he is recognisable as a preacher who, like many of his contemporaries, was preoccupied with the imminence of apocalypse; humanity was living in the end-time. Among these early Christians, and indeed to a remarkable extent throughout the Christian era, religious thought was ‘end-directed’: apocalypse would come like a thief in the night. This is a point made repeatedly: the end being nigh, there were many worldly matters it would be a waste of time to attend to. The historian will describe beliefs of that kind without being end-directed himself.

Sometimes the language of the end-directed can be baffling. What, in the Lord’s Prayer, is meant by ‘our daily bread’? The expression has been muttered by millions since the very beginning of Christianity; it seems clear enough, but in fact it isn’t. The Greek word epiousios, translated as ‘daily’, does not mean ‘daily’. It is a rare word and the sense is obscure; the most likely learned guess seems to be that it refers to a special bread that will be needed the next day if in the meantime the kingdom should happen to come overnight and the faithful be hungry. Without some explanation from a learned expositor the poor must have thought it was just an odd way of referring to daily food, and they have probably gone on thinking so, with some reason. The Vulgate – the Catholic Bible – offers the plausible supersubstantialis for epiousios, and the Geneva Bible glosses it thus: ‘such as is sufficient for this day’. On balance the Vulgate is probably nearer the mark, but, as MacCulloch argues, ‘“give us this day our supersubstantial bread” never caught on as a popular phrase in prayer.’ Jesus, addressing God, says Abba instead of ‘Father’. This way of addressing God is apparently unknown in Jewish tradition; the Aramaic word Abba, MacCulloch writes, means something more like ‘dad’ than ‘father’. The followers of Jesus are told to use the normal Greek word for ‘father’ (pater). Is there a reason for this? The learned must always behave as if there were.

It is impossible to give a clear notion of the virtues of a book so encyclopedic in its account of the relevant history, geography, art and philosophy of its subject. Matters that greatly interest the tireless MacCulloch – from the architecture of Hagia Sophia to the Lithuanian Reformation, from Wesley’s ministry to that of Pat Robertson, from the Great Schism to the Great Awakenings, from Pentecostalism in South Korea to Lyndon Johnson’s support of Martin Luther King – must be neglected. Instead I take a hint from MacCulloch’s defence of the interest to be taken in theological argument: ‘No history of Christianity which tries to sidle past its theological disputes will make sense.’

It is possible to argue that manifold and fine-drawn as they were, the major controversies and decisions originated in the huge and controvertible claim that Christ is both God and man. The author who willingly recounts the great historical events, from the Babylonian captivity on, must not sidle past dozens of arcane but disputatious Greek theological formulas. Happily, MacCulloch seems to enjoy this microscopic Greek theology as much as the great battles, the movements of peoples, the great schisms, the rise of Islam. He relates, as historians do, the folly of great leaders, the relations between political power and religious faith, Constantine’s decisive conversion, the large imperial achievements of Justinian and Charlemagne. The mysterious evolution of papal power is another important part of his subject. But so is what may sometimes seem to us the barren quibbling of theologians.

For a rough idea of this material it might be helpful to attend for a moment to the work of one council of bishops, accounted the fourth, and held at Chalcedon, near Constantinople, in 451. More than 500 bishops, summoned by the emperor in Constantinople, turned up with the intention of settling certain disputed points of doctrine which already had a history; they were mostly devoted to differences concerning such matters as the relation of Christ’s humanity to his divinity, and of the Son to the Father. Chalcedon was meant to deal with the Eutychean heresy, which maintained that the incarnate Christ had but one nature (this was called Monophysitism) as against the Orthodox doctrine, which was Dyophysite. Monophysitism had many exotic variants, including Theopaschitism (literally ‘those who held that God had suffered’ on the cross). Gibbon’s remark on ‘the happy flexibility’ of the Greek tongue comes to mind.

Chalcedon condemned Eutyches and issued a statement of faith called the Chalcedonian Definition. It claimed that Christ was ‘perfect in divinity and perfect in humanity, the same truly god and truly man, of a rational soul and a body; consubstantial with the Father as regards his divinity, and the same consubstantial with us as regards his humanity’. This Definition was accepted by most though not all the churches; it left a legacy of bitterness, especially in the East. Some describe it as ‘an important moment in the consolidation of Christian doctrine’. It was a compromise, but not enough of a compromise: the Nestorians needed to maintain that the two natures remained distinct despite the Definition. It is easy to imagine the difficulty of disputes about the Trinity, when the relations of three Persons had to be defined and reconciled. But here the authority of St Augustine, reinforced seven centuries later by that of St Thomas Aquinas, prevailed.

In the wake of Chalcedon there developed a tremendous row about theotokos (Greek for ‘the bearer of God’), an important title of honour for the Virgin in the West, but with implications for the eternality of the Son – a doctrine the Nestorians did not accept. This quarrel is remembered because of the subtlety of the Greek distinction between homoousios (‘of one substance’) and homoiousios (‘of similar substance’).

MacCulloch suggests that the passion for detail and definition, and the need to dispute over a single iota, reflect the dependence of the laity on exact liturgical performance. I have said very little about some of the arguments he considers; his book studies in some depth the complexities of the Reformation, and the flourishing, thus far, of the modernism that it was one purpose of Vatican I to suppress. He watches them like a candid friend, without zeal to destroy. At the end of Decline and Fall, Paul Pennyfeather, now a divinity student, having said goodnight to a drunken survivor of his life in the fast lane, settles down in his Oxford room to read. ‘So the ascetic Ebionites used to turn towards Jerusalem when they prayed. Paul made a note of it. Quite right to suppress them.’ MacCulloch says little or nothing about the Ebionites, presumably because there was little to say. But he wouldn’t have suppressed them; instead, he would have asked, in his gentle way, why they turned towards Jerusalem. It seems they were vegetarian and denied the divinity of Christ, but Paul Pennyfeather isn’t concerned with the graver liturgical heresies.