Booked: The Living Dead
https://www.dissentmagazine.org/blog/boo...as-laqueur
EXCERPT: After being asked what he would like to have done with his body after he died, the Greek philosopher Diogenes replied that he wanted it thrown out for animals to devour. Thousands of years later, his answer can still shock. Thomas Laqueur explains why in his sweeping history of the way humans have grappled with death—an abstract terror made concrete by the bodies that remain when the dead have passed on. Combining anthropological reflections on the cultural functions of the dead with historical investigations of the shifting ways their bodies have been treated, Laqueur uses the stubborn resistance to Diogenes’ provocation to explore the world the dead left behind.
Timothy Shenk: “Around 1800,” you write, “a thousand-year-old regime of the dead began to crumble.” The new order would be defined by the cemetery, and it has persisted into the present—so much so that it can be difficult to imagine an alternative. What was the earlier system that we lost?
Thomas Laqueur: Edward Gibbon, the great historian of the fall of Rome, identified the rise of Christianity with a new order of the dead. After the conversion of Constantine in 325 AD, emperors and generals “devoutly visited the sepulchers of a tent-maker and a fisherman,” and other martyrs at churches like St. Peter’s in Rome. Indeed Christian burial around the bodies of the special dead often preceded churches themselves which then came to be built on these sacred sites. Gradually churches came to have churchyards which gathered together the dead of the community over the generations. The greatest penalty of excommunication became exclusion from that space: the only space in which one could be buried as a human being. To be cast out meant to be buried like a dog. So in the old order there was only one place for the body—the churchyard—to which access was guarded by ecclesiastical authorities who also attended to the dying and prayed for their souls. The thousand-year-old regime was one in which the dead belonged to priests and not as in classical antiquity to families or on occasion to the state.
Shenk: You argue that the shift from churchyard to cemetery was bound up with a host of other transformations...
Battling the Gods: Atheism in the Ancient World review – disbelief has been around for 2,500 years
http://www.theguardian.com/books/2016/ma...rld-review
EXCERPT: . . . Tim Whitmarsh’s brilliant new book about ancient atheism makes a compelling case that various forms of religious disbelief have been with us for the past two and a half millennia, with greater and lesser degrees of cultural prominence. Atheism has had a distinguished and varied lineage. It seems likely that doubt about religion is just as old as religion itself, although there is no way to prove what people believed or did not believe in cultures that have left us no literary evidence.
Whitmarsh makes the illuminating observation that modern, post-Enlightenment atheism has a particular social function: it draws authority away from the clergy, towards the secular “priests” of science. In the ancient world, the conflict between science and religion did not exist, at least not in these terms. But it does not follow that nobody in antiquity ever questioned the traditional stories about the gods, which were often patently ridiculous....
https://www.dissentmagazine.org/blog/boo...as-laqueur
EXCERPT: After being asked what he would like to have done with his body after he died, the Greek philosopher Diogenes replied that he wanted it thrown out for animals to devour. Thousands of years later, his answer can still shock. Thomas Laqueur explains why in his sweeping history of the way humans have grappled with death—an abstract terror made concrete by the bodies that remain when the dead have passed on. Combining anthropological reflections on the cultural functions of the dead with historical investigations of the shifting ways their bodies have been treated, Laqueur uses the stubborn resistance to Diogenes’ provocation to explore the world the dead left behind.
Timothy Shenk: “Around 1800,” you write, “a thousand-year-old regime of the dead began to crumble.” The new order would be defined by the cemetery, and it has persisted into the present—so much so that it can be difficult to imagine an alternative. What was the earlier system that we lost?
Thomas Laqueur: Edward Gibbon, the great historian of the fall of Rome, identified the rise of Christianity with a new order of the dead. After the conversion of Constantine in 325 AD, emperors and generals “devoutly visited the sepulchers of a tent-maker and a fisherman,” and other martyrs at churches like St. Peter’s in Rome. Indeed Christian burial around the bodies of the special dead often preceded churches themselves which then came to be built on these sacred sites. Gradually churches came to have churchyards which gathered together the dead of the community over the generations. The greatest penalty of excommunication became exclusion from that space: the only space in which one could be buried as a human being. To be cast out meant to be buried like a dog. So in the old order there was only one place for the body—the churchyard—to which access was guarded by ecclesiastical authorities who also attended to the dying and prayed for their souls. The thousand-year-old regime was one in which the dead belonged to priests and not as in classical antiquity to families or on occasion to the state.
Shenk: You argue that the shift from churchyard to cemetery was bound up with a host of other transformations...
Battling the Gods: Atheism in the Ancient World review – disbelief has been around for 2,500 years
http://www.theguardian.com/books/2016/ma...rld-review
EXCERPT: . . . Tim Whitmarsh’s brilliant new book about ancient atheism makes a compelling case that various forms of religious disbelief have been with us for the past two and a half millennia, with greater and lesser degrees of cultural prominence. Atheism has had a distinguished and varied lineage. It seems likely that doubt about religion is just as old as religion itself, although there is no way to prove what people believed or did not believe in cultures that have left us no literary evidence.
Whitmarsh makes the illuminating observation that modern, post-Enlightenment atheism has a particular social function: it draws authority away from the clergy, towards the secular “priests” of science. In the ancient world, the conflict between science and religion did not exist, at least not in these terms. But it does not follow that nobody in antiquity ever questioned the traditional stories about the gods, which were often patently ridiculous....