Grammar Sticklers, Unite!

29 April 2024

Eats, Shoots & Leaves

The Zero Tolerance Approach to Punctuation

Lynne Truss

Gotham Books, 2006 (paperback). Orig 2003. 209 pp. Bibliography (but no Index)

Sticklers, unite! This was (deservedly) a world-famous book, back in the day and I’m not sure why I never grabbed it. But I ran across it at a used book sale so I figured it was time I actually looked into it since I’m kind of a grammar nerd myself. Overall, it’s a wonderful linguistic world tour of just about every kind of punctuation, esp. apostrophes and commas but really dealing with all the others — the “full stop” (period), quote marks, dashes, semicolons, colons, exclamation marks, question marks, ellipses, the “interrobang,” “stet” and “sic” as well as emoticons. There is a bit of kerfuffle as we deal with the author’s British usages and jokes, but she is gracious enough to make note of differences. As the publisher says: “An attempt at a complete Americanization of this book would have been akin to an effort to Americanize the Queen of England” (xv).

There are some publication problems. First off, the book has 53 pages of introductory material including Acknowledgements, Foreword, a 1-page “Publisher’s Note” an 11-page Preface and 34 pp of “Introduction”…and that’s not including the TOC or Biblio. All this does not really detract from the writing itself, which is delightful and charming all the way through. But it does seem odd that a quarter of book is taken up with publication issues.

There are a number of repetitive anecdotes like the case of the Bristol shopkeeper and a joke about spelling ‘Connecticut.’ It’s almost like the author forgot that she made the jokes in the Intro.

Regarding actual publication format: the copyfitting for right-left margin justification gives each page an artificially spaced look…

…which would normally be ‘readable” but in at least one instance this actually screws up a series of examples of emoticons (pp 193-40) where the graphic refers to the previous page.

Finally in the complaint department, the final 9 pages (nine!) are a tedious, unhumorous lecture on something like “the importance of punctuation” including a 1½-page direct quote of a Bob Hirschfield satirical news column (198-200).

All that said, Truss has a winning style with lots of humor including a somewhat indecipherable running gag about Opal Fruits and Starburst that only Brits would get.

One of my favorite examples is one that I used to use in my Eng 101 and 102 classes about the criticality of a simple bit of punctuation:

A woman, without her man, is nothing.

A woman: without her, man is nothing.

Side note: there was a 2011 short (3-min) animated comedy film with the same title featuring two pandas

Unknown . . . Meet Known

22 April 2024

Science Friction

Where the Known Meets the Unknown

Michael Shermer

Times Books: Henry Holt, 2005. 296pp. Introduction . Notes (thoughtfully marked in-text). Index.

I’ve been a Shermer fan for many years, particularly when I subscribed to his magazine, Skeptic, before moving to Saudi. And I already have Why People Believe Weird Things (1997) and The Borderlands of Science (2001) on my bookshelf. So why am I just getting around to this 2005 book? Simple: I just found it at a used book sale and figured I ought to get it.

Here’s one of Shermer’s key points: “There are no ‘facts’ in science, in the sense of something being proven 100 percent. One thing that is certain in science is that nothing is certain in science” (39).

Now the highlights

  • 3-D “Impossible Crate” illusion (xv) – optical illusions and the power of beliefs to determine perceptions (“I wouldn’t have seen it if I hadn’t believed it”)
  • Therapeutic Touch (xxv) – How the youngster Emily Rosa (left) did a professional debunking experiment (c 1996)
  • Psychic for a Day (Ch 1) – How he learned to perform tarot card and palm reading, astrology and mediumship. He learns the “Rainbow Ruse,” “Fine Flattery,” and “Barnum reading.”
  • the “Bright” brouhaha (Ch 2) – his group’s attempt to address the “labeling issue” regarding skeptics, free thinkers, humanists, atheists, agnostics et al. In 2003 they introduced the term “brights” and they were immediately (and justifiably) scorned as being “elitist” (among other accusations.) Most popular alternative: “Critical thinkers” and “Freethinkers” (though this was also most divisive)
  • Anthropology Wars – Napoleon Chagnon vs Patrick Tierney and the Yanomamö people of Amazonia. (Ch 5)
  • Alt med: “The world of complementary and alternative medicine is complex and murky, particularly in the cancer community” (105). “We are typically offered a choice between scientific medicine that doesn’t work and alternative medicine that might work…but alternative medicine is not a matter of everything to gain and nothing to lose. There is much to lose” (106). (See the website What’s the Harm?)
  • Mutiny on the Bounty – what really happened? (Ch 8). It seems Capt. Bligh, despite a habit of “bad language” wasn’t really so bad, regarded more as a professional, humanitarian leader (125). Verdict: evolutionarily adaptive emotions (competing desires for status) expressed nonadaptively (129)
  • The case of the QWERTY keyboard (138) and the witch craze movement (143) — fascinating but he ties these inexplicably to what he calls LaPlace’s Demon
  • What If? (Ch 10) – “counterfactual conditioners” e.g. What if the South had won the Civil War?

The book really gets abstruse at this point and continues throughout with hard-to-understand charts and diagrams despite seemingly clearcut premises. Frankly, I was skimming a lot.

  • Star Trek – Gene Roddenberry vs Harlan Ellison and what is arguably the finest program in the series, “The City on the Edge of Forever.” Oddly, Shermer plans to use this show as the centerpiece of an elaborate discussion and says “so it bears brief synopsis” — but then launches into complex diatribes by Ellison about “egocentric Roddenberry” and the history of Ellison’s original script without a word about the episode’s actual plot…until 3 full pages later.

Now, there are problems. In some places the writing and syntax gets a bit confusing.

The big issue, though — at least for the non-professional, non-PhD reader — is that the discussions get unbelievably abstruse and almost impossible to parse in at least half the book. We can’t necessarily blame Shermer for this since he does in fact have good academic credentials but, check this:

“These thematic pairs help illuminate what is really going on in the so-called evolutions wars. When Gould, Lewontin, and Eldredge are pitted against Dawkins, Smith, and Dennet, it is almost always along a spectrum of one of these five themata [cited earlier]. Maynard Smith’s claim that Gould’s ideas are confused and that he is giving non-professionals the wrong ideas about evolution is an indictment of Gouldian theory against others’ data. Wright envisions a cyclical metaphor of time with directionality generating purpose, and thus is critical of Gould’s emphasis on the directionless arrow in a purposeless cosmos…Gould’s theory of punctuated equilibrium, but he prefers phyletic gradualism…”

…and continues on in this vein for another couple hundred words (262).

In sum, what we’d really like in a book like this is what Shermer calls “a literary style that balances professional scholarship with popular exposition.” (263) Maybe we could send Bart Ehrman over to help him out.

Cool…Can you dig it?

23 April 2024

Birth of the Cool

Beat, Bebop, and the American Avant-Garde

Lewis MacAdams

The Free Press (Simon & Schuster), 2001. 287pp. 40 great B&W photos. References (20pp). Index.

This is a very easy read since it’s well-written and has a lot of section breaks within each chapter, so it’s easy to sort of pick up and put down without having to finish the entire chapter.

Basically starts up in the 1930s and follows the jazz scene (esp. Miles Davis, Cab Calloway) until we get to the avant-garde and “pop art” scenes with folks like Andy Warhol and then the beat generation with Kerouac, Allen Ginsberg and then the hippie/folk scene with Seeger, Guthrie, Dylan, Joan Baez.

“The birth of cool took place in the shadows among marginal characters, in cold-water flats and furnished basements” (23). However, “as soon as anything is cool, its coolness starts to vaporize” (19).

Peter Stearns: Cool conveys an air of disenchantment, of nonchalance, “shattering the personality from embarrassing excess” (19) — which is the overall theme of the book.

Slanguage

“Beat” came from conflating ‘beatific’ (as in “beat down”) and ‘Sputnik’ (14)

“Cool” first comes from an 1825 satirical magazine – “right cool” as in impudent, insolent or daring. Supposedly the modern term is from the Mandingo word for “gone out” or “trippin’” and was used by Afro-Americans in Florida as early as 1935 (16-17). But maybe coined by Lester Young (19). “For black men, ‘cool’ essentially defines manhood. Only one’s peers can bestow cool” (19).

“Bebop” was a kind of code, used by the likes of Dizzy Gillespie in 1942 (though no one knows for sure how it was coined. But Dizzy said, “If you’re doing boom-boom, and you’re supposed to be doing bap on a boom-boom, that’s just like beeping when you should have bopped” (45). Beboppers were the 1st generation of thoroughly schooled black musicians. They could read music and some had gone to college. They presented themselves with berets, goatees and horn-rimmed glasses to show a rejection of rural roots and affinity with the European avant-garde. (45)

A “Johnson” — a good person/good people (112)

“Drag” “jive talk,” “scram,” “palooka,” “pushover” – you had to know which words were in vogue at any given time. (116-19)

“I dig/dig it” — maybe coined by Norman Mailer. “A ‘cool cat’ said ‘I dig’ because neither knowledge or imagination comes easily and one must exhaust oneself by digging into the self. If you do not dig you lose your superiority over the Square…and less likely to be in control of a situation” (200).

“hootenanny” — Seeger says he first heard the word at rent parties in Seattle, c. 1941 (255), though the origin might be Scots/Appalachian for open-mic folk or country music parties. The term became well known in early 1960s with an ABC musical variety show (which later became Shindig as tastes changed)

Pop Art & Folk Rock

The last part of the book deals with new wave cinema of Belmondo and Godard and “American cool” with Jimmy Dean, Lenny Bruce, Lelia Goldoni (Shadows), Kerouac, Warhol and The Factory. Seems like everyone was either a drug addict or alcoholic. “Heroin was our badge” (trumpeter Red Rodney) (56). The book closes with an extensive treatment of Bob Dylan—his rise and his fans’ consternation when he went electric.

The American folk music renaissance can be dated from when Pete Seeger met Woodie Guthrie at a benefit for migrant farm workers in March 1940. (255). Seeger’s “Where Have All the Flowers Gone” was written while he was awaiting trial for “contempt” during his trial for supposedly being a Communist (256)

Featured photos:

Gil Evans, Lester Young, Gerry Mulligan, Jean-Paul Sarte, Juliette Greco, Charlie Parker, Dizzy Gillespie, Cab Calloway, Billy Eckstine, Theolonius Monk, Billie Holiday, Chano Pozo (Afro-Cuban), Jackson Pollock, Marcel Duchamp, Willem de Kooning, William S. Burroughs, Lucien Carr, Joan Vollmer, Jack Kerouac, Allen Ginsberg, Neal Cassady, John Cage, Alan Watts, Marlon Brando, Gregory Corso, Norman Mailer, James Dean, Lenny Bruce, John Cassavetes, Jean Seberg, Andy Warhol, Nico, Bob Dylan, Woody Guthrie, Pete Seeger

Birth of the Cool is also a 1957 compilation album by American jazz trumpeter Miles Davis.

Hillbilly Elegy

10 April 2024

Hillbilly Elegy

A Memoir of a Family and Culture in Crisis

J. D. Vance

HarperCollins, 264pp. Notes (nicely indexed in the text, but oddly only 21 notes, of which 18 are in the first 1 /3  of the book, almost like he got tired of footnotes). Sadly, no Index

Given Vance’s current (2024) political stance as a now Trump-supporter (he flip-flopped in 2018), along with being anti-abortion, anti-gay marriage and a proponent of other right-wing issues, I was wary of this book which, admittedly, has earned high praise, along with the movie version. So I was pleased to be able to pick it up for free at the library. Vance’s family originated in Jackson, KY and migrated to Middletown, OH — halfway between Cincinnati and Dayton — where he was born. He was elected to the U.S. senate in 2023 and interestingly, although Vance certainly has his Ohio bona fides, for much of his professional career, he and his family lived in San Francisco. Although raised in a conservative evangelical Protestant environment, he converted to Catholicism in 2019.

First off, Vance is an excellent writer and his depiction of the Appalachian migration to the north, especially industrial Ohio, makes this a hallmark study of American history. Although I don’t have much personal experience with that demographic subculture, I do have some “neighboring” familiarity: I lived in Dayton, OH for 4 years, near to where he grew up; I lived in Warren, OH which is in the industrial belt that many of the Appalachians emigrated to, esp. the populations of Akron, Youngstown and points west. And my sister lives in northern Kentucky. So I’ve traveled by Vance’s hometown of Middleton numerous times.

Basically this is a history of how the problem-ridden, lower-class Appalachians migrated north for jobs and brought their culture with them. Vance describes himself as a “cultural emigrant” (252).

At least that’s the first half of the book. By Ch. 7 he’s moved from hillbilly cultural documentary to full-memoir mode so the remaining 150 pages rather tediously cover his grade school, high school, undergraduate college (Ohio State) and grad school (Yale) life. But, after all, it is a memoir. He continues his unveiling of what it’s like to be a true hillbilly situated out of his element, but the historical theme is mostly gone as we hear about his Mamaw and Papaw, his mother’s extremely checkered life of drugs, alcohol, and her numerous (8?) short-term husbands.

Vance himself seems to have moved (or rather, been forced to) about every 6 months to various family member’s abodes.

As a result, it was nearly impossible to keep track of J.D.’s tangled web of familial relationships in the book — brothers, sisters, half-brothers, half-sisters, cousins and especially parents and their partners. Vance himself seems to have changed names a few times.

When asked as a kid whether he had any brothers or sisters, he wanted to just wave his hand and say, “It’s complicated” (81).

Highlights

  • Dialect: “minners” (minnows), “crawdads” (crayfish), the “holler” (hollow) and best of all, how to pronounce “Mamaw” (“ma’am-aw”) (23). Side note: my sister has a holler behind her house and can’t seem to decide which pronunciation to use. Same with “Appalachian.”
  • About the Appalachian fighting mentality: “Destroying store merchandise and threatening a sales clerk were normal to Mamaw and Papaw: That’s what Scots-Irish Appalachians do when people mess with your kid…They could go from zero to murderous in a f****** heartbeat” (40)
  • The Hillbilly 3 R’s: “Reading, Rightin’, Rt. 23” (the migratory route through SE Kentucky) (37)
  • “Hillbilly culture blended a robust sense of honor, devotion to family and bizarre sexism into a sometimes explosive mix” (41)
  • “People talk about hard work all the time in places like Middletown. You can walk through a town where 30 percent of the young men work fewer than twenty hours a week and not find a single person aware of his own laziness” (57)
  • The land of “the loud and the proud”: people who wore their faith on their sleeve, always ready to let you know how pious they were” (85)

His discussion of “school vouchers,” which he describes as giving “public money to schoolchildren so that they can escape failing public schools” is interesting. (126) This could just possibly be a preview of a right wing philosophy whereby school vouchers nowadays mean giving public funds to private/charter schools. Or maybe he just thinks our failing public schools should be fixed.

So overall, this is a great read if you’re at all interested in Appalachian culture, kinda like reading about David Crockett¹ or Johnny Appleseed². But one has to wonder how a working (barely) class democrat (as he says), former Trump despiser who you’d think would be a lifelong Dem somehow got hisself turnt aroun’ and now downplays climate change.


¹David Crockett: The Lion of the West, Michael Wallis
² Johnny (Chapman) “Appleseed,” featured in The Botany of Desire, Michael Pollan.
 

 

 

Biblical Forgery

5 April 2024

Forged

Writing in the Name of God—Why the Bible’s Authors Are Not Who We Think They Are

Bart D. Ehrman

HarperOne, 2011. 307pp. Includes excellent in-text footnotes, Index, but, oddly, no Bibliography. (see problems at end)
I should note that I’m a big fan of Prof. Ehrman and personally own 9 of his books but I still read him critically.

This is an excellent account of biblical forgeries—and note that Ehrman doesn’t mince words about that term though he does go into great detail as to the various types.

First off, there are the “rightly named” writings (“orthonymous”) – not a forgery, something that really is written by the person who claims to be writing it.

And now the others. ( detailed on pp 23-25)

Homonymous – “same named”; written by someone who happens to have the same name. In the ancient world, most people did not have last names and many had the same first names: e.g., John, James, Jude, Jesus. Mary (or Maryam)

Anonymous – “having no name”; books by authors who never identify themselves. About 1/3 of N.T. books and none of the gospels tell us the name of the author. Later Christians (or others) added names to book titles

Pseudonymous – “falsely named”; a little more slippery. Two kinds: 1)  “pen names” (Mark Twain; George Eliot) not trying to deceive readers; 2) a book circulated under the name of someone else, usually some authority figure presumed to be well known to the audience, known as “pseudoepigraphy.” But there are two kinds of these: a) a writing published anonymously but for which later readers claimed the author was someone known (e.g. Gospel of “Matthew”) – known as “false ascription.” and (b) true forgery: a writing that claims to be written by someone (a known figure) who did not in fact write it

  • Book of Daniel — Ehrman notes that one of the most common forms of forgery in Jewish writings was the “apocalypse,” meant to inspire hope in readers (30, 131) and Daniel happens to be one of my favorites because it’s so easy to prove that it couldn’t have been written in the 6th century BCE during the Babylonian Captivity. (Likely assembled about 160 BCE following the reign of Antiochus Epiphanes IV). But the Jehovas Witnesses base practically their entire Kingdom of Heaven timeline on this false timeline.
  • NT forgeries: Epistles of Peter (1 Peter, 2 Peter), Gospel of Peter, Apocalypse of Peter; Epistles of Paul: 3 Corinthians, 1 & 2 Timothy, Titus (i.e., the “Pastorals,” 93); 2 Thessalonians (105), Ephesians (108), Colossians (112, 185); Hebrews (229). Also, Gospel of Nicodemus (150), and, sorry to report, Acts of the Apostles–probably written by Luke but not written by one of Paul’s traveling companions (202 208). Re Tim: “Whoever wrote 1 Timothy knew full well that he wasn’t really the apostle Paul. He made that part up” (232).
  • Very few forgers in the ancient world were actually caught red-handed (33), but Ehrman is very clear throughout this book that forgery, when detected or surmised, was not at all tolerated. They were consistently condemned (141)
  • “Verisimilitude” – technique of making a book look similar to what you’d expect from a given author (34). Forgers would often include verses warning against fakes and forgeries in order to give their own works some credibility. (e.g. 2 Thess, p35)
  • The “Secretary Hypothesis” debunked (133-39). Whole books have been devoted to this question. We know that Paul, Cicero and others did use secretaries on occasion, but did the secretaries contribute to the contents? (135). Authors often dictated letters but did the scribe use shorthand (which could create errors), or correct grammar, possibly contribute his own ideas? (see also God’s Ghostwriters, 2024 and God’s Secretaries: The Making of the King James Bible, 2005)
  • Followers of Jesus claimed that he was the long-awaited messiah and scoured Scripture to find passages that could feasibly refer to the birth, life, death, and resurrection of Jesus, as well as sayings and miracles. (147-48). [As it happens, along with Bishop Spong, Robin Fox and others, this is what I call the concept of the “assembled Jesus” — that is, a figure concocted from undoubtedly real personages (healers, miracle workers, magicians, e.g. Simon the Magician – 190) of the first century but whose words and deeds were basically assembled from Hebrew Scriptures, to “fulfill a Scripture.” And in fact, I’ve listened to Christians who can name 50 references to Jesus in, say, Isaiah, but when examined simply refer to a hoped-for unnamed messiah that is then back-formed to become Jesus]
  • Diversity of Christian beliefs in the first four centuries (182). All the Xtian groups claimed to be not only right but uniquely right. And thus the NT emerged from these conflicts (183) [In my view, this casts credibility issues on the biblical “canon” which seems to change decade-by-decade, until a group finally called “Enough already!”]¹
  • Gnostic forgeries, e.g. Gospel of Thomas (212) [at right]
  • False Attributions (220) and Misattributions by Mistake (221)
  • Excellent summation of Gospel history (224-228)
  • The “autographs” – Ehrman nicely points out that we don’t have any original copies of any NT book (241), a point so often neglected when even scholars refer to “the original.”
  • Jesus seminar (246) see below
  • Ancient novels (45) – I was ready to jump on Ehrman’s statement that ancient people had “novels” but he seems to be using the term correctly. So I’ll shut up on that one.
  • Christian “love feasts” – disparaging rumors by pagans about the nocturnal, private home meetings of early Christians who “greeted each other with a kiss” and “ate the flesh of the Son of God and drank his blood” (167).
  • “Elisha and the she-bears” (2 Kings 2). Ehrman references this in regard to Marcion’s doctrine of “two Gods” (85-86) but this happens to be one of my own favorite stories elucidating the history of the northern and southern Hebrew cultures. (See “Never Taunt a Bald Guy Who Has God’s Ear)

Problems?

Although the TOC does give helpful chapter titles, none of these are used in the book itself on the right-hand pages. This means that the reader can’t scroll pages forward to see where the next chapter begins. This may seem like a trifling publishing issue and does not actually hamper reading but for the person not reading the entire book in one session, we like to see how far we have to go before taking a “chapter break.”

Book shops in 2nd century? There were certainly book sellers (presumably ‘codices’)² and great libraries in antiquity going back to 300s BCE, but we read here that the 2nd century Roman physician Galen was walking down a street one day and, passing by a bookseller’s shop, looked through the window where he saw two guys arguing. Maybe this is accurate but it sounds a bit contemporary and it would be nice to have a citation for the incident. Ehrman does cite a book by Galen but it apparently goes by different titles and is not accessible in a Google search; and since there’s no biblio, it’s hard to know how credible the incident is.

“gospel” – In Ch. 6, Ehrman refers several times to this term with reference to Paul—not as a “gospel forgery” but as a common term, as in “Christians thought he preached a false gospel,” and some claimed “he perverted the true gospel message of Jesus and his apostles,” and “he advocated a gospel that led to an immoral lifestyle.” While Ehrman could simply be referring to an original common usage meaning “the Christian message” which later became what we now call the Gospels or “good news,” it’s confusing because no one these days ever really uses the term generically when referring to early religion and since this is a book about forgeries, it sounds like the author is referring to “gospel forgeries.”

Jesus SeminarThere are certainly criticisms of this long-standing project with many distinguished scholars (and unfairly criticized for being populated by a supposedly small crew of elite university representatives). And Ehrman’s critique of the Seminar’s 1993 book The First Gospels, could well be valid. But now we have an epistemological conundrum. He says, “In my opinion, the members of the Jesus Seminar typically got precisely wrong what Jesus actually said” (246). Now, Ehrman is actually just complaining that the Seminar claimed that plagiarism was unknown—which he firmly believes is untrue—but to say anything about what the historical Jesus (if there was one) “actually said” is to totally ignore the fact that no one anywhere knows what Jesus actually said or didn’t. All we really know, and not very well at that, is what the unknown gospel writers say he said.


¹According Ehrman’s blog, “In fact, the canon never was “officially” decided at all – at least until long after it was a fait accompli. Apart from some minor church synods early on, no decisions were officially rendered until the counter-Reformation Council of Trent. How did the church scrape by for all those centuries before? Not by formal process but by informal consensus. By the fifth century or so, nearly everyone in the orthodox communities simply agreed and did not debate the matter much more.”
²FYI: The codex (pl.: codices) was the historical ancestor of the modern book. Instead of being composed of sheets of paper, it used sheets of vellum (animal hides), papyrus, or other materials. The term codex is often used for ancient manuscript books, with handwritten contents. A codex, much like the modern book, is bound by stacking the pages and securing one set of edges by a variety of methods over the centuries, yet in a form analogous to modern bookbinding.

 

Hangin’ Out with the Witches!

22 March 2024; upd 24 March
[This is repeated on my Incidental Theologian site…just couldn’t decide whether the category should be Books or Religion]

The Devil in the Shape of a Woman

Witchcraft in Colonial New England

Carol F. Karlsen

Professor of History at University of Michigan
Norton, 1998 (orig 1987). 370pp. Notes (77pages! nicely indicated in the text). Index. Appendix: list of accused witches. Epilogue. Afterword (gives a 20-years-later perspective on the original edition). Numerous statistical tables.

This is a fascinating and extremely well-documented study of the witch period from roughly 1620 to 1725 in MA and CT (mainly Salem, Hartfield and Fairfield.) Witches (accused, that is) were typically middle-aged or older women, 40-60+, often “alone” (either widowed or deserted) moderately poor or eligible for inheritances because they no brothers or sons (and were thus ripe for exploitation). Witchcraft was not considered hereditary but often passed on to those closest to them. Males could also be accused of being witches, but Karlsen’s documentation seems contradictory or confusing, and my takeaway is that males comprised maybe 10-15-20% — though it seems males were luckier overall since they had lower execution rates.

Possession: Karlsen spends a great deal of effort explaining the difference between being a “witch” and being “possessed.” Someone “possessed” was, in effect, “recruited” and “caught in the throes of demonic affliction” (10-11). Since most witches were women, the people they chose to recruit were almost always other females, much younger ones (10). Possession was:

“A dramatic, religious ritual through which young females publicly enacted their struggle to avoid internalizing the evil of witchcraft.  (244) Signs of possession included strange fits; violent contorted body movements; trances; paralyzed limbs; difficulty eating, breathing, hearing and speaking; sensations of being beaten or pricked with pins; grotesque screams; pitiful weeping…punctuated by unsettling calm between convulsions. (232).

So, in a sense, there was a clear distinction b/w being a witch and being “possessed.”

Witch Outbreaks (see notes and table below). First one: Hartford CT, 1662.

Some interesting items.

  • Witchcraft trials became a regular feature of the social environment in the late 1640s. However, by the late 1650s a new group—the Quaker testifiers— had aroused witchcraft alarm. To the Puritans, Quaker doctrine smacked of blasphemy, partly due to that group’s views on female spiritual leadership, a “lay ministry” and of course their “quaking,” which was seen as a sign of possession (122, 124)
  • The two sins that “permeate the continuum of witches’ behavior are (1) lying — all witches were presumed to lie, (2) pride —“Satan’s most grievous sin”)
  • “Goodwife” (usually abbreviated “Goody”) was the generic first name or courtesy title for married women of high social standing but not of noble birth, which might be accompanied by the honorific “Mrs.” or “Mistress” (as in the mistress of a household).  The counterpart for men was “Goodman.” (54, 79). [FYI: This is where the phrase “Goody Two-Shoes” comes from. See also Goodwife]
  • “thornback” — epithet for an unmarried woman by choice (187) [FYI: The word spinster was used to refer to single women between the ages of 23-26, while thornback is reserved for those 26 and above]
  • Average age at first marriage for females between 1600 and 1650 was 20 or 21 (considerably younger than English women at the time (187). But later generations married older, e.g. avg. of 6 years later in Ipswich, Mass. “Permanent spinsterhood” increased in the late 1600s (203)
  • “Alone women”: Widowers were able to remarry in greater proportions and more quickly (up to age 60) than widows whose chances deteriorated after age 40. And women past menopause “had outlived much of their usefulness to colonial men” (206). Thus, widows opted to remain “alone” (206)
  • When/why did witch trials end? By the end of the 1600s, the power of the Puritan ministry began to fade. Even though The Great Awakening of the late 1730s led to renewed religious fervor, the Puritans never fully regained their hegemony in New England (255). However, Karlsen asserts that much of the credit for the dramatic change belongs to the Possessed who had not limited accusations to just people designated as likely witches. Thus, it seemed to New England’s elite that the possessed had “usurped a power they were never meant to claim” (253) and “the witch figure herself took on a less intimidating shape in the minds of the larger population” (256). The author does admit that this is not a widely shared view among academicians. Nevertheless, as noted below, the actual sociological causes would be good to get into.

Problems with the book

  1. The author talks about “outbreaks” incessantly, but it’s not till p. 24 that we understand that it refers strictly to “witchcraft outbreaks” and not disease outbreaks, like the plague. So if you are scouring or reading selectively not from the the beginning you have to guess what she means.
  2. Since the word “witch” is almost exclusively applied to women in common discourse [from the Old English wiċċe] the book’s entire statistical treatment of female vs male witches is suspect. It’d be like saying “most molestations of children by priests were committed by males” — but since nearly all priests are male, the statistic makes no sense.

Note: The modern spelling ‘witch’ with the medial ‘t’ first appears in the 1500s. Old English had both masculine (wicca) and feminine (wicce) forms of the word, but the masculine meaning became less common in Standard English, being replaced by words like “warlock” and “wizard.” The earliest recorded use of the word “witch” dates to about 890 CE where it refers to “woman.”

  1. While Karlsen argues that other historians have neglected the influences of women in Colonial New England witchcraft history, she has done just the opposite, focusing specifically on the role of women in colonial society. She does deal with the roles and accusations of males throughout but the overall tone seems to focus on misogyny and women’s (understandable) discontent with their lot in life in the period…which she asserts is the foundation for women becoming witches (see, e.g. p128f)
  2. Great footnotes—almost too much—but there’s no bibliography which makes it nearly impossible to identify a particular book/article date and publisher. E.g. a footnote citing “Hansen,” p317, gives the title and author’s name but without a biblio, we now need to Google the publication to discover if it was written in 1750, 1850, 1950 or 2000. And since the authors are not indexed, we have no way of discovering the first mention in the text.
  3. There is no discussion whatsoever of methods of execution (with one exception where a hanging is mentioned casually—and, to be fair, the cover illustration does show women being hanged). Now, it may be that the method is not central to her various themes, but this is certainly worth a few notes, esp. considering the dozens of statistical tables for every other aspect of the witch trials. But most readers (such as me) wonder how many executions were “burnings” which is the popular notion, how many were hangings, or dismemberments or even old-school horse dragging or other means.
  4. The elaborate statistics, tables and discussion of ages and gender are confusing and often seemingly contradictory. In several places, Karlsen shows a table and then contradicts it.
  5. Why/how did it end? The end of witchcraft is ascribed, at least in part, to the over-indulgence of possessed women making widespread accusation and thus, presumably, watering down the entire process. But considering the significance of this key question, it’s surprising that Karlsen basically ignores it except in the most vague academic terms about “transformation from external to internal controls of sexual behavior” and “the new formulation of womanhood in the early 1800s” (Epilogue 252-56)

Overall, this is a great way to look into the era of witchery in New England as well as the lifestyles but there are a lot of confusing statistics and the book as a whole seems to be a “Women’s Studies” thesis, which causes one to wonder if there’s another side to things.


Outbreaks 

First one: Hartford CT, 1662.

Too little is known about Hartford’s early history to explain why the first outbreak happened there, but like Salem a generation later, it was a community that had suffered years of internal dissension; people had focused their disagreements on the church and its ministers. The outbreak allowed their expression, in attacks against neighbors and nearby towns but it may also have united clergy and townspeople in their struggle agains the Devil and his local supporters (26)

Like many parts of the book, this explanation seems internally contradictory…and wait…”local supporters” of the Devil?

Trump: Art of the Denial

10 March 2024

Trump: the Art of the Deal

by Donald Trump with Tony Schwartz

Random House, 1987. 246pp. 16-pg Photo section; Index; special section “How the Deals Came Out”

Don’t hate me but I saw this in a used book store and decided I should just see how it actually reads. Furthermore, can we see hints or omens of Current-Day-Trump in his pre-Apprentice (1987) self-description? By now we all know that Trump was more of an “advisor” or “contributor” and Schwartz did the actual writing. (Of course the nice thing about a used book is that none of the profit goes to Trump.)

Let’s start with an interesting (sort of) section on housing discrimination: Ch 7, “Trump Tower.” Trump blathers on about how Trump Tower was “virtually the only condominium in New York.”

“To buy an apartment in a cooperative—which is what most buildings in New York were at the time—you needed approvals from the Board who have ridiculous, arbitrary powers including the right to demand all kinds of financial data, social references and personal interviews. The can reject you for any reason they choose, without explanation. It’s a license to discriminate” [my emphasis] (121-22)

Yet a few years prior to the Tower (1973) the Trumps were sued by the Fed for blatant housing discrimination. Trump proclaims that the federal suit was “settled with zero, with no admission of guilt.”[sic]

However, as Michael Kranish writes, “They signed a consent order…Trump says it was very easy, but actually he fought the case for two years. The Trumps took essentially the first settlement offer the federal government provided.”

  • The fed’s suit was 1973; work on the Trump Tower started in 1979. Trump says it was “the equivalent of 68 stories” but was really 58 floors.
  • I hate lawsuits and depositions” (7). [This is in regard to a lawsuit the Trump org has brought against a contractor on Trump Tower. However he has been involved in 3,500 up to 2019 alone. James D. Zirin writes. “He sued at the drop of a hat. He sued for sport; he sued to achieve control; and he sued to make a point. He sued as a means of destroying or silencing those who crossed him. He became a Plaintiff in Chief.”]
  • “He is definitely the only guy in my life whom I ever call ‘honey.’” [Referring to his brother Robert, two years younger.] (14).
  • “Buying Mar-a-Lago was a great deal even though I bought it to live in, not as a real estate investment” (19-20)
  • “People think I’m a gambler. I’ve never gambled in my life.” Then, “The only time in my life I didn’t follow that rule was with the USFL. I bought a losing team in a losing league on a long shot. It almost worked, through our antitrust suit, but when it didn’t, I had no fallback” (34) [Oddly, he says this immediately after claiming he’s never gambled “in his life.” But isn’t spending money on a “long shot” kind of the definition of gambling? At the end of the book he spends a complete chapter describing the deal] (181-198)
  • “I am very competitive and I’ll do anything within legal bounds to win. Sometimes, part of making a deal is denigrating your competition” (74). [Trump is referring to the company’s plan to purchase two waterfront sites from Penn Central. But another bidder “suddenly came out of the woodwork” and he believed (“genuinely”) their bid was not legitimate.]
  • “Good publicity is preferable to bad, but from a bottom-line perspective, bad publicity is sometimes better than no publicity at all. Controversy, in short, sells” (118). [This ‘splains a lot about current-day Trump strategies]
  • “To me, committees are what insecure people create in order to put off making hard decisions” [This is part of his USFL treatise, which is mostly complaining about the other team owners who were reluctant to move their playing season from Spring to Fall to compete with the NFL (since the Fall is “football season”). But other owners kept wanting to compromise and appoint a long-range planning committee to study the question. The Trump quote actually makes some sense!]
  • Re USFL, Trump is very upset about how his anti-trust lawsuit against the NFL is going. After each day’s testimony, the NFL’s spokesman would go to the halls and lobby the press masterfully, telling them what a great day is had been for them. He griped to his league commissioner: “It drove me crazy…Why aren’t you out lobbying the press?” who responded “It isn’t important. It’s the jury we’ve got to convince.” Trump says “Unfortunately, that’s not the way it works” because it’s nearly impossible for jurors to resist reading about a case that’s getting massive attention (196). [And this goes a long way in understanding Current-Day-Trump!]
  • Also, when he loses the anti-trust suit he says, “I wasn’t happy about the outcome, but in a way I was relieved. My attitude is that you do your best and if it doesn’t work, you move on to the next thing” (197) [All I can say to this is: It is to laugh. When did Trump ever just “move on”? He adds that the fans came out the biggest losers in this whole affair.]
  • “The only people bullies push around are the ones they know they can beat” (202). [Regarding NY’s then-mayor, bully Ed Koch]
  • “One of the first things that anyone should learn about real estate—NY in particular—is never to sign a letter of intent” (219-20) …yet the book is full of Trump doing just that, e.g. with the Trump Tower negotiations (see p. 101)
  • He loves, loves, loves tall buildings and obsessed with building the “world’s tallest building”; in fact, he uses that exact phrase 11 times in Ch. 13 alone.
Trump displays model for Television City with world’s tallest building, on projected site at West Side railyards

In fairness, Ch 12 about re-building the Wollman ice rink actually sounds like a Trump success miracle. After 6 years of incompetent governmental attempts to renovate the rink, the city finally announces an 18-month timetable to finish the work. Trump decides to step in and says he can do it in 6 months. Which he does, thus demonstrating the contrast between sludgy, complicated governmental incompetence and effective private enterprise. (210)

Ivana – fashion model – 1975

FYI: I have also written a review of Mary Trump’s 2020 book, Too Much and Never Enough [How My Family Created the World’s Most Dangerous Man] if anyone cares to inquire. I never posted it on my book blog but I’m happy to pass it along.

Christian Nationalism

26 Feb 2024

The Kingdom, the Power, and the Glory

American Evangelicals in an Age of Extremism

Tim Alberta

Harper Collins, 2023. 493pp. With (useless) Notes. Index.
This review is also posted on my Incidental Theologist site since it covers both realms

This is a powerful indictment of the political evangelical movement and “Christian Nationalism” written by a highly regarded journalist (and Christian) whose father was a pastor at Cornerstone Evangelical Presbyterian Church in Brighton, MI*

“Evangelical” – from the Greek evangelion (“good news”), typically used to distinguish reformed “revivalist” Protestants from the staid customs of Catholicism (10). British scholar David Bebbington posits four key elements: 1) Biblicism; 2) Crucicentrism (Jesus’s death as atonement for mankind); 3) Conversionism (sinners must be born again); 4) Activism (sharing the gospel). Although, there remains no real consensus what it means the term soon became synonymous with “white conservative Republican Christian” (11).

(As noted below, there is the increasingly popular useless “Notes” section at the back with very detailed citations, including long weblinks accessible only to Kindle users that have no referents in the text itself. Cf, publishing notes on the Paul Aarts book.)

The crux of the book in case anyone asks what “Christian Nationalism” is about: reclaiming America for God” (435). In short, government should declare Christianity the state religion (434)

  • Jerry Falwell (Sr): “This idea that “religion and politics don’t mix’ was invented by the devil” (53). Falwell and Liberty U are treated in detail in Ch. 3 (and elsewhere) [but where in the bible, one might ask, does “the devil” say that?] However, Falwell was not flashy in the pulpit nor esp. eloquent. His sermons emphasized “the fundamentals of the faith” and at one time said that “Preachers are not called to be politicians, but to be soul winners” (56).
  • Liberty’s Arthur DeMoss regarding Trump: “the only candidate who has dealt almost exclusively in the politics of personal insult” (77). These bullying tactics have no defense for anyone who claims to be a follower of Christ…”It’s not the Christ-like behavior that Liberty has spent 40 years promoting with its students.”
  • Great line: “epidemic of priests trading white collars for orange jump suits” (118).
  • Pastor Bill Bolin’s “diatribes” at FloodGate Church in Brighton, MI, aka Headline News whereby he spread misinformation and conspiracy theories about vaccines, COVID, ivermectin. “He had traded his pulpit for a soapbox, riffing it like opening night at a campus coffeehouse” (144)

Some problems:

  • Dashes: much as I loves me some dashes—and I use ’em myself all the time—Alberta overuses them throughout, often six to a page.
  • The whole section is confusing as it compares 2011 and Oct. 2016 surveys by the Public Religion Research Institution:

“Something had changed; and it wasn’t just the party affiliation of the scoundrel in question [Obama?]…What I’d personally encountered during those five years…was a sudden onset of dread. They [who? evangelicals?] had spent Obama’s presidency marinating in a message of end-times agitation. [huh? Where was this end-times message coming from?] Something they loved was soon to be lost. [what?] Time was running out to reclaim it…Desperate times called for desperate—even disgraceful—measures” (116).

Having read this a dozen times I still have no idea what it means and who is being referenced. Did they want Obama again?

  • Nice headline from the Babylon Bee satirical newsletter: “Evangelical Mistaken for Mormon After Treating Everyone with Kindness, Respect” (118). But how about a citation in the Notes section? since not every reader knows about the BB and that’s exactly what the footnotes section is for.
  • As noted, the publishers have put all the citations in the back, chapter by chapter, but there are no indications in the text as to when there will be a note, and the notes themselves are not linked to any page or textual reference.
  • Big problem: The entire book is divided, chapter by chapter, into the particular cities being featured — Brighton, MI, Atlanta, Lynchburg VA, Erie PA (Ch. 13), Columbus, etc but the Table of Contents completely ignores these and simply lists “CHAPTER ONE,” “CHAPTER TWO,” etc. and thus there’s no way of looking up what cities are being discussed! How hard would it have been to simply list the city names in the TOC? It would literally cost nothing but it doesn’t seem to have occurred to anyone at the publishing house
  • Speaking of Erie, PA (my hometown, which I had no forewarning of due to generic chapter titles): the chapter opens with some of the most overblown and pointless “performance prose” I’ve seen outside of a drugstore novel:

“Inside the Bayfront Convention Center, an architectural peninsula bounded by the shimmering indigo waters of Lake Erie, men with artificially enhanced muscles strutted around the lobby grunting and jogging in place and bending in ways that tried the elasticity of their spandex suits. They carried powders that assured them of Samsonian size, vitamins vowing vascularity, pills promising paradisiacal pectorals, all manner of almost supernatural betterment” (247)

Problem is, we’re never told who these men who are “just down the corridor” are. Was there a weightlifting show going on? Were they security people for gubernatorial candidate Doug Mastriano? Although this was the intro to a report on Mastriano’s rally where there was an “undercurrent of violence” and thus a checkpoint with metal detectors, we never do find out who the spandex men are. Also, the author doesn’t seem to be aware that there’s an actual geographic “peninsula” directly across the Bay and that the Convention Center is simply set up along the waterfront dock area.

  • There’s also a confusing section in Ch. 21 on the Jerry Falwell Center at Liberty U. which Jerry Jr. apparently wanted to prevent from opening. Seems Jerry Jr was “spoiling for a fight” and didn’t want the Center to be named after his father because he thought it would “erase his [Jerry Jr’s?] legacy and dilute the real vision of his father” (419-20). This simply makes no sense.

* Side note: One of my friends from an atheist group advised that he didn’t care for the book because it was written from the POV of a Christian believer, so presumably how much “faith” could we put in it? This is true, but as I pointed out, sometimes it takes someone inside the institution to take it down, or at least discover the failings.

Biography of “the Reluctant Beatle”

13 Feb 2024

George Harrison: The Reluctant Beatle

Philip Norman

Scribner, 2023. 487pp. Photo inset. Index. (and worthless Source Notes by chapter)

Let’s start by just saying this is a fascinating history of Harrison from birth to death, along with all the Beatles and how the band came to be. However, there are editing/style problems so I’m also going to deal with those rather than try to summarize the Beatlemania that we’re probably at least somewhat familiar with.

I will say that this could have been aptly titled: How to Screw Up Your Life With Sexual Infidelities, Drugs and Alcohol — and we’re not just talking about George here. It’s also a tale of financial mis-management of the musicians and deceptions. Of course the book is not entirely full of negativity, but the drug lifestyles of the other Beatles as well as Clapton, Dylan, Delaney Bramlett, Jimi Hendrix, Phil Spector et al., are certainly a major element of the rock ‘n’ roll and entertainment worlds.

First, some highlights

  • Harrison’s love of the ukelele
  • “Skiffle/skiffle groups”: origins of Brit rock – a British variant of the 1930s American Great Depression style where people would make music by blowing melodies into kazoos and jugs, scraping a kitchen-washboard with thimble-capped fingers. According to Norman, it appeared in Britain at the same moment as rock ‘n’ roll (15).
  • Beatle rule: “Sex on the road doesn’t count” (415)
  • Tabloids for “prurient food shoppers”
  • Apple Corps Records: a pun on ‘apple core’
  • History of the “Apple Scruffs” – George’s name for the women who hung out on the walkway steps and other locations  hoping to get a glance at the boys (225; 293-99). Later memorialized in a song by that name in 1970. “On either side of the front steps, a small crowd of young women from all over the country, and the world, waited all day, every day, regardless of weather or season, for however fleeting a glimpse of this or that Beatle exiting or departing” (225).
  • Traveling Wilburys. Fascinating origin of the band’s name: They needed a name that would partly shield them from all their current managerial obligations and contracts, so they used one of George’s old expressions: “If a taping turned out to have a mistake, ‘We’ll bury it in the mix’.” (400)
  • Allen Klein, Denis O’Brien – it would be hard to find two shadier business associates.

Now, the problems

Since the author is a Brit, there are a lot of British terms and usages as well as music industry slang — quite understandable. But the author (and editor) are continually screwing up sentence understandability using confusing pronouns and sentence fragments, especially in the latter half of the book, suggesting editing burnout. It would sometimes take me 5 minutes and numerous re-readings of a paragraph to figure out who was doing what to whom.

Referencing Lennon’s Double Fantasy, named after his favorite freesia bloom (whatever “double” means):

“With the album’s release in November came an intense round of media interviews dispelling the long-standing rumors of a Howard Hughes-style hermit who’d gone completely bald, the ultimate Beatle [sic] tragedy, and snorted so much cocaine that it had destroyed the septum between his nostrils” (381).

Not only is it confusing, it’s ungrammatical.

Unfortunately (maybe) I didn’t mark down all the pronoun and name confusions, but here are a few examples. Referring to a partnership dispute among the Beatles in the High Court in 1970:

“George’s bewigged ventriloquist’s doll spoke in an authentic George tone of ‘the superior attitude which for years past Paul has shown to me musically’” (p303).

But there’s no hint of who the “bewigged doll” might be—a barrister? a judge? a manager? Wait…26 pages later we learn that it is apparently Denis O’Brien, a sleazy American lawyer.

At the same hearing we learn that John had submitted a written statement about the dispute:

“John’s statement reflected little credit on the man soon to write a song pleading ‘gimme some truth’.”

But this is not a universally known song lyric, so does it refer to a Lennon song or a Harrison song?  (It turns out to be from John’s Imagine album.)

In a section about George’s wife Pattie (Boyd) attacking Ringo’s wife, Maureen, upon learning of George and Maureen having an open affair and discovering them in his “guilty bedroom”:

“A French or Italian wife at this point might have resorted to a loaded revolver. Pattie’s milder English response was to attack Maureen with a brace of water pistols and then give two fingers to the Hare Krishna piety that George could put on and off as it suited him” (334).

I’m guessing “brace” is British slang for “a pair” (though not 2020s use) but one wonders how Pattie could “hammer on the door” and have water pistols at the ready in case she catches the couple in the act. (Water pistols, really?!) And what are the “two fingers”? Is that British gesturing, such as one might use while bracing two water pistols? (Oh, and Boyd’s first name is spelled differently at different places: Pattie/Patti)

In a section about a get together of George, Pattie, Clapton and his girlfriend, Charlotte Martin, “she was totally unconscious of Clapton’s rapturous gaze” — OK, she must be Pattie Boyd. But then we read;

“In the aftermath of a New Year’s Eve party at Cilla Black’s house, she [?] recalls, ‘everything went swiftly downhill . . . Charlotte didn’t seem remotely upset about Eric and was getting uncomfortably close to George.’ He [Eric? George?] denied anything untoward and accused Pattie of paranoia, whereupon she (Charlotte? Pattie?] fled the house and went to London to stay with friends” (ellipsis in original, 240-41).

In a section on a British television (Ch. 4) special celebrating Carl Perkins:

“George joined a group of his [George’s or Perkins’?] devotees, including Ringo, Eric Clapton, and Johnny Cash’s daughter Roseanne, seated in a row rather like a school class to play along with Perkins classics like “Honey Don’t,” “Matchbox,” and his [George’s?] early signature track [?] with the Beatles, “Everybody’s Trying To Be My Baby.” (391)

In most instances throughout the latter half of the book we can guess that “he” usually refers to George, but not always.

Another problem is a publishing gaffe: There are 8 pages of “source notes” that are completely worthless because there’s no reference in the text and the notes simply list various sources. So it’s hard or impossible to know if the reference is to a song title, book title, movie title or whatever, without telling us what is being referenced back in the text. Thus, if there’s a juicy quote in the chapter, you can’t go to the back and see where it came from.

In addition, there are numerous sentence frags, though maybe that’s just a stylistic device.

Finally, a technical note about money. Norman states that the 1964 film A Hard Day’s Night had been assigned a “rock bottom budget” of £20,000 — whatever rock bottom means, but probably not what the author thinks — but in fact it cost $500,000 (£400,000). Maybe someone originally thought they could get it done for £20k, but that’s not explained. And it takes 2 or 3 pages for us to realize that it’s Hard Days that is being referenced.

Overall, ignoring the grammatical and descriptive obfuscations, this is worth reading if you are hankering for the lowdown on what might be the most deservedly famous musical groups. They paid their dues. And none of them were saints (OK, maybe Ringo)

Did Nazareth really come 𝒂𝒇𝒕𝒆𝒓 Jesus’ time?

16 Jan 2024

The Myth of Nazareth

The Invented Town of Jesus

by René Salm

American Atheist Press, 2008, 375pp. With 7 Appendices, Bibliography and Index
[See also Brian Dunning’s Skeptoid podcast #906,  “Unraveling the Myth of Nazareth” October 17, 2023]

This is a fascinating, scholarly study of the (alleged) town or settlement of biblical Nazareth in which the author puts forth the evidence that the area had been abandoned and uninhabited from around 700 BCE until 50 or 70 CE: “There were no people living in the Nazareth basin during the seven centuries before the turn of the era” (149). And, “The physical record in the Nazareth basin also comes to an end in the Late Iron Age, 800-587 BCE.” Thus 732 BCE is the starting point for the beginning of a long hiatus—what he calls the Great Hiatus in the basin (60). He goes on to assert that “a named village [only] comes about at least 1-2 generations after the first settler” (157). One problem with the book is that Salm seems very confusing in some of his dating. For example, he says no artifact, much less construction, at Nazareth dates from 612-332 BCE. Ok, but what about 300 BCE onward? This may have been explained elsewhere but the extremely detailed accounts of Stone Age, Bronze Age and Iron Age developments as well as Assyrian, Babylonian and Persian dominions leaves one sort of in the weeds of his scholarship.

So the short answer is that people entered the Nazareth basin about 1100 BCE but it was totally deserted during the 7th century BCE (53). In all likelihood, Nazareth was actually the substantial Bronze-Iron Age town of Japhia (42). Before the 3rd millennium (3000-2001 BCE) ended, every city in Palestine either lay in ruins or had been abandoned (31).

Salm bases his account mainly on the archaeology of the site including “kokh” tombs, oil lamps, pottery, graffiti and Judaic customs (such as not have a dwelling w/in a certain vicinity of tombs due to purity laws). But he also cites lack of contemporary (i.e., non-Christian N.T.) usage. “Nazareth is not mentioned in Jewish scripture, nor in the writings of the first century Jewish general Josephus, nor in the Talmud of later times” (xi, 64). Flavius Josephus, of course, was the pre-eminent Roman–Jewish historian and military leader. Best known for writing The Jewish War, and although his credentials as a “historian” are not what we would consider strong today, he’s kind of the best we have for the period in question. (see my bibliog entry The New Complete Works of Josephus)

The kokhim (kokh tombs) were Middle Eastern sepulchres consisting of narrow burial shafts radiating from a central chamber and is the principle source of his evidence. Salm goes to great lengths to explain how supposed villagers like Mary & Joseph could not have made their residences on the hillsides of the Nazareth basin due to the presence of these tombs

“Not a single artefact [sic] of oil lamps or pottery can be dated with certainty prior to 100 CE and, surprisingly, there are no coins from the Roman period.”

Now, here’s my problem with the Salm’s credibility: He concludes that either (1) The gospel of Mark was actually written later than generally estimated and thus there was a Nazareth settlement by that later year [Mark is usually dated around 70 CE] or (2) the term Nazaret (however it’s spelled in the original) used in Mk 1:9 is a later, post-70 CE interpolation — something that, as we know, is rather common in biblical texts.

But, IMHO, Salm totally ignores a 3rd option: that people of the Jesus’ time (from whom the Q source or Mark et. al. got their info) were actually referring to Jesus as a nazirite–that is, someone who voluntarily takes certain vows (as described in Numbers 6). All he can say is that Jewish literature does not mention Nazareth but some rabbinic passages contain the name Yeshu ha-Notsri, analogous (apparently) to Nazarêne, “but it remain to be determined what a Nazarêne meant” (291)

This does not undo his theory of non-continuous habitation, but it does seem like it could be an explanatory aspect.

So, why did the evangelists portray Jesus as coming from a settlement not yet in existence? (299). Salm suggests it’s about the unresolved conflict between the northern and southern traditions. (i.e. Israel v Judea*)

This overarching conflict represented two incompatible Christian traditions and produced two streams of Christian literature. Only one became orthodox; the northern (Galilean) tradition (295).

Thus, Nazareth came into existence between the two Jewish revolts — the time that Matt was being written—and it is chronologically feasible that the evangelist (or a redactor) learned of the existence of a new settlement and chose to adopt it as Jesus’ home (301). Thus, “for reasons yet to be explored, the canonical tradition found it necessary to divorce Jesus from Judean roots. The myth of Nazareth witnesses to a deliberate, systematic, and calculated obliteration of the southern tradition from the Jesus story” (307).


*If you really want the lowdown on the so-called “Divided Kingdom” you can enjoy my post “Never Taunt a Bald Guy Who Has God’s Ear”