Kim Gentes

What are the ideas and people that changed classical mediterranean world into pre-modern Europe? How did the Romans become the Italians? These are the questions the Thomas Cahill tackles in his installment of his "Hinges of History" series, entitled "Mysteries of the Middle Ages". In this volume of his series he continues his modus operandi of inspecting the character and lives of the story-altering individuals that brought change into the time period investigated. This is not a geo-political, civilization-tracking history of the European basin through the middle-ages. Cahill intentionally skips much of the obvious historical weightlifting done by technical textbooks and goes right to the people of the narrative- and (of course) the narrative of those people.

Cahill starts further back than I'd expect, and in fact pauses at classical foundations to review the Greeks before covering the classical extension of that inheritance down through the Romans. From there, he begins in earnest with an extensive "introduction" that leads the reader through the characters of classical Roman society (from 4th century) all the way to the end of the 11th century where we are deposited into the "high middle-ages" with an investigation into the origins of the cult of the virgin.

The author pushes against the personalities of several historical figures to shake a sense of life into the ancient personalities for us. Philo is teaching Moses in a greek class, Gregory the Great is dining with the poor, Hildegarde is singing from the enclosed living coffin of her monastery, Franciss of Assisi is struggling with a smile on his face, Dante is fleeing from one earthly hell to another (all the while writing his "Divine Comedy") and many vile figures of history are put in their place by fictitious literary backhands from Cahill. Each character is exposed for the good (or evil) that Cahill sees in them. Most are generous where deserved, but some are treated with such excessive ferocity, we see in the author a bit of the resentment presented by those who just can't stand anyone disagreeing with them.

One example is Cahill's blistering repartee of Bernard of Clairvaux. Like many high-profile eccentrics, Bernard does have a mixed contribution of greatness. His books on love remains some of the most articulate volumes ever written on the subject (I reviewed a selection volume of Bernard's works here). However, he also had faults including supported a crusade and being painfully dogmatic in defending the church against opposing views (to the point of using political and positional force to make his opinion win). Seen on the whole, Bernard seems human, but not monstrous. However, through Cahill, we see a darkly vengeful and impetuous Bernard. And the author does this with a couple figures in the book- vilifying their dark side without giving due credit to their positive contributions.

The book serves as a sort of "who's my favorite characters" narrative by the author (or worse depending on the subject at the time), but it's also obvious that Cahill chooses the stream of intellectual and philosophical personas over the political and high-labeled historical figures. What the author is doing is exploring how the ancient world died culturally and intellectually (if not in many other ways), contracted and eventually gave way to the European renaissance. The "movers and shakers" on Cahill's list are the poignant women and men (and their pivotal ideas) who propelled feminism, science and art out from under the gloom of a disintegrated western world in which the road of Romanitas had eventually taken civilization over a cliff.

While he treats Bernard conspicuously, the author saves copious praise for some of the truly great (and celebrated) figures, especially Hildegarde, Eleanor of Aquataine (queen of both France and England at times, mother of Richard the Lionhearted), Francis of Assisi (and Claire), Abelard, Thomas Aquinas (the brilliant scholastic), Giotto di Bondone (the foundational Italian painter/artist/architect), and Dante Alighieri (the famed poet/writer of "The Divine Comedy").

"Mysteries of the Middle Ages" weaves the stories of these characters, their significant lives, the triumph's (and failures) and how they left an enduring contribution to the culture, thought and science of Western Civilization. The author lucidly connects the narratives through a chronological map, even going so far as to transition from Giotto to Dante by having them meet.  This is Cahill at his best, exploring what did, and what could have happened, all the while making the important points thread through history as though they were meant to find us now. You feel a providence in the grand narratives that Cahill writes (even from book to book) and his affirmation of faith is never kept shyly away. Still, the book is hardly an endorsement of Christiainity, and certainly not an empty-eyed smile to the Catholic church.

Cahill rails against every injustice that creeps its way into the clerical realm, unjustly at times, since he has the benefit of hindsight to beat his historical whipping boys with when they step out of line. But one has to give an acknowledgement of realism to the author for taking the current church to task (all the while not disowning it from his personal faith) for its abysmal failure in the modern scandal of sins of clergy sexual abuse amongst Catholic priests and the children given to their care. It is out of this angst from Cahill that there are a few R-rated moments in this book, when his rage boils over the top and he throws a good chunk of established Catholic church leadership and clergy over the perverbial cliff.

I ended up reading this book two full times and a third time reskimming it again. It is almost as much a story as "How The Irish Saved Civilization", though focusing on a good many more characters. It is less historical, geo-political or national than "Sailing the Wine-Dark Sea" or "The Gifts of the Jews", but this is clear and repeatedly warned.  Overall, it is a vivid and brilliant picture of Cahill's post-classical, pre-rennassaince Europe. It is especially engaging and enjoyable if you know the historical context and chronology before you read this book. Reading this book will make you live through the hidden secrets of the middle-ages rather than recite the historical headlines.

Amazon Book Link: http://amzn.to/SRdMBR

Review by Kim Gentes

There are few cultures which ring as much interest to the historian as the Ancient Greeks. As part of his "Hinges of History" series, Thomas Cahill endeavors to appropriate history, archeology, legends and song into a unique narrative of the Greek origins, expanse, collapse and ending. In "Sailing the Wine-Dark Sea: Why the Greeks Matter" Cahill leans so prominently on the texts of Greek lore, one is scarcely able to sift between myth and matter. This frustrated me at first, since he seemed to imply that the Greek psyche was built (along with the language) as an indistinguishable amalgam of story and reality. A story of Zeus would give way to information about archeology; quotes of Iliad and Odyssey fade into history about Plato and Socrates. This was the first of a series of pains you must endure to get to the point of enjoying this book. Let's get those out of the way before we move on to the admirable qualities of this volume.

For the person looking for scholarly insight into Ancient Greek culture, they may come away saddened by Cahill's narrative here. Only a few pages are given to some very important subjects, such as the development of pre-historic Greek culture (and what is told leans strongly on the questionable sources of Heinrich Schliemann- though he admits this). Even more strange is the almost complete absence of any telling of the story of Alexander the Great, who would seem to be one of the most prominent figures in the history of the world, let alone the Greek narrative. In just 3 sentences, Cahill introduces, explains and kills off Alexander. This seems like a vast exclusion to me.

In addition, Cahill seems to be overly assertive that classical historians of academic stripes should be the final authority on theories of sociological progress and development. He takes swipes at Jared Diamond's efforts as a scientist/historian, when he says :

Nor can we legitimately trace some single simple element—say, the way microbes worked in our favor or our strategic geographical position—as giving the West its superiority. Hanson takes to task the popular biohistorian Jared Diamond (Guns, Germs, and Steel) on just this point: “The efforts of those who seek to reduce history to biology and geography deprecate the power and mystery of culture, and so often turn desperate.… Land, climate, weather, natural resources, fate, luck, a few rare individuals of brilliance, natural disaster, and more—all these play their role in the formation of a distinct culture, but it is impossible to determine exactly whether man, nature, or chance is the initial catalyst for the origins of Western civilization [emphasis mine].”[1]

If his jealous jab of calling Diamond a "popular biohistorian" doesn't seem overt enough (Cahill would seem to be the last person who should be snubbing people for writing for the masses on scholarly subjects) his self-serving intentions manifest full force in his next paragraph, when he says :

To inquire into the ways in which an unpredictable historical combination—in this case, the combination of dogged military practicality with unprecedented citizen responsibility—may generate a new cultural force that has tremendous impact on the world over many centuries brings us as close as we are likely to come to the deep mysteries of the historical process.[2]

Apparently for Cahill, the only thing that can "bring us as close as we are likely to come" is to use the study of the "historical process" (IE. the kind of process that apparently only a historian as Cahill can use), and ignore biological science, linguistics, anthropology and archeology that don't support his own theories. It feels more than a bit childish to begin a book by slapping all the other kids on the playground, but hey, it's Cahill.

Finally, the last angst that is embedded in this book is the author's unceasing use of the f-word. Presumably sex is a topic of great interest to the Greeks, and therefore makes it a point for much writing. But his colloquialisms assumed in translation are added to by his backhanded writing style that leans into the cursing mode whenever he gets the chance. And he gets a lot of them.

But with those slights taken care of, the story told in "Sailing the Wine-Dark Sea" is both lush and human, grand and yet debasing. Cahill isn't shy about his goal, as he states:

"For me, the historian’s principal task should be to raise the dead to life." [3]

This is precisely what this book does. Cahill weaves a story that one can imagine a 5th century BC Greek telling. The figures of Agammemnon, Achilles and Hector seem as real as the the scientific progression of Aristotle. Even more so. The book focuses on the chronological progression of Greek language, culture, art and thought.

Because Greek becomes the lingua franca of the ancient world, and (along with latin) essential to a large portion of remaining historical documents, Cahill reminds you throughout the book of the concepts and words that continue to impact our own world to this day (as well as important ways it has impacted it historically). Probably here is an area where even more time could have been taken to draw the link between Greek conquest of the ancient world (via Alexandar) and the language and trade routes created by the same, and how those essentially "paved the way" for Roman domination of the ancient world. But again, since Alexander recieves no space, those points are left untouched.

Culturally, as I mentioned Cahill discusses varying degrees of detail on areas including womens roles/rights, government, sexuality and politics. Art becomes a main point for the book particularly around the depiction of humanity as epitomised through the statues of kouros - the ancient Greek classical renditions of the young male, traditionally nude. You learn much about how the depiction of humanity from Cahill's understanding here. How the Kritian boy (a famous example of a kouros) came to be, how this art form was aided by (and helped develop) out understanding of both anatomical structure of the human body and would later color our psychology of how we see ourselves. The book explores even the impact of the kouros model into the 20th century when Nasa represented human beings in a similar fashion the first discs that were sent deep into space on early Pioneer space craft (particularly the figures of the man and woman, where you see http://en.wikipedia.org/wiki/Pioneer_plaque#Figures_of_a_man_and_a_woman that NASA themselves recognize the rendition as being tied to Greek antiquity). Cahill belabors the point of kouros to the point that he states, without reservation, that it may have been the most impactive single concept the Greeks passed down to the rest of civilization. 

Of course, there is a sea of regular characters that aren't forgotten, such as Socrates, Plato, Pythagorus, Artistotle, Hypocrates and more. The roots of such foundational thinkers that are located in ancient Greek world come alive in this book. But again, much less is made of the details of scientific weight of these people or their theories than could be.

In the end, one feels as though they have experienced ancient Greek life more than taken a well structured series of lessons on Greek accomplishments. You understand the nuances Cahill is attempting (and succeeding) at making related to this ancient culture, and he is careful to point out that it is those nuances of thought that penetrate such vast areas of science, philosophy, language and art even today.

Having read all of the books in Cahill's "Hinges of History" (many of them multiple times), I needed two complete passes at this book to feel like I "got" enough out of it to both write a cogent review and digest the narrative. To be honest, this book seems the weakest of the "Hinges" series. Cahill does so much effusing on sexuality as to make it seem more his obsession than part of his investigation. The volume is certainly worth reading, but not as a matter of technical or scientific history or accomplishment. He does give you the sense of weight of Greek thought on world history, but does that without largely tracing extensive details in mathematics, science or philosophy other than list names and categories.

If you are thinking of reading it to cover the entire "Hinges" series, it is definitely a "must read". If you want to "get into the head" of an ancient Greek, this is about as close as possible as you will get. But if you are looking for a particularly strong historical reference for ancient Greek culture, thought and people, this isn't the right book.

Amazon Book Link: http://amzn.to/PHrJOD

Review by Kim Gentes

[1] Cahill, Thomas (2010-04-21). Sailing the Wine-Dark Sea: Why the Greeks Matter (Kindle Location 912-917). Random House, Inc.. Kindle Edition. 

[2] Ibid., Kindle Location 918

[3]  Ibid., Kindle Location 117

Thomas Cahill has developed an extended series of books sweeping across the development of Western civilization and religion. In this series, entitled “the Hinges of History”, is a book called “Desire of the Everlasting Hills”. It is focused specifically on the history, background, life and influence of Jesus of Nazareth. Cahill’s perceptive storytelling is one of the most compelling aspects of this book, and he combines it with an obviously studied background in history (and religion) to produce an imaginative retelling of the story of Christianity’s central figure.

The author begins on the slopes of the Roman hill of Janiculum. He explores the idea that hills, and people who traverse them, have stories that can carry us into antiquity and back again, teaching us as we journey.  He uses this device to engage the reader into the story of the cultures in which Jesus was born,  most specifically, the Greeks, Jews and Romans.  In taking the time to explore the cultural backdrop for the world in which Jesus will appear, Cahill explores Alexander the Great, and the Greek conquest and influence which Alexander attended upon the ancient world. He moves, eventually, to the history of the Jews during the millennium before Christ, detailing the Maccabean revolution and its impact in the Jewish mindset and territory. What Cahill does better than any other (that I’ve read) is tie together thoughts from various streams of history and connect the dots for the reader. At times, his efforts seem speculative, bordering on pure fiction to create “history”. But it is from this approach that we get some of his best thoughts- thoughts that are really great questions more than grand statements.

For example, he talks of both Jewish and Greek voices that long for a messianic figure to come to bring hope. This quote is poignant Cahill theorizing:

"Despite the remarkable affinity of these lines with Isaiah’s prophecy of the Peaceable Kingdom, Virgil knew nothing of Isaiah or any of the Jewish holy books. How, then, explain the striking similarity of images—the response of nature, the favor of God that rests upon the child, the “gift of divine life” (ille deum vitam accipiet), even the seeming allusion to a virgin birth? One may chalk it all up to coincidence. Or one may say that, beneath the surface differences of each culture—whether of cynical Romans, theoretical Greeks, fantasizing Jews, cyclical Orientals, or post-Christian Occidentals—there beats in human hearts a hope beyond all hoping, the hope of the hopeless, the hope of those who would disclaim any such longing, the hope of those who like the two tramps in Waiting for Godot seem to be waiting in vain, a hope—not for an emperor, not for an Exalted One—but for a Just One."[1]

Desire of the Everlasting Hills does this type of historical rendition at many turns. The point isn’t that I don’t agree with Cahill. I actually do. I do believe that history and cultures were waiting for a messiah and that it was ingrained in our nature to desire him. But that belief, at least for me, comes from a belief in the Messiah himself. Cahill goes from saying “one may chalk it all up to coincidence” to saying “beneath the surface.. of each culture” is a desire for a messiah. I think his theorizing on such points is wonderful, but he sometimes make the points as though they are fact. This is where I think much of the difficulty comes with taking his books seriously as history.

In any case, the book explores one of the most thoughtful understandings and interpretations of Jesus life, words and ministry. And though it might chafe against “historical” rigor at times, it is Cahill’s speculative nature that gives his story about Jesus such vibrancy as to seem thrilling and alive. He seems to see both the minutia of how the street may have smelled while in the same paragraph understanding the grand themes of Jesus ministry. Here is an example that I found brilliant:

The division points to Jesus’s two audiences: the powerless, who need to be reminded that God loves them and will see to their ultimate triumph, and the powerful, who need to be goaded by the example of those who have abandoned their comfort for the sake of others. The purpose of the Gospel is to comfort the afflicted and afflict the comfortable.[2]

The recognition of Jesus focus (in the beatitudes) to teach both the powerless and the powerful is beautiful. He restates this theme multiple times in the early section of the book:

JESUS KEEPS TWO AUDIENCES clearly in view: the poor and miserable; and those who, because they are neither poor nor miserable, have a religious obligation to stand in solidarity with those at the bottom of the sociopsychological heap.[3]

Cahill’s respect for the Jews is abundantly clear in this book, as he uses it as the precipice from which he believes Jesus extends his influence into civilization:

Western values of individual destiny, hope for the future, and justice for all began in the world of the Jews, the inventors of the West.[4]

There is far too much excellent content in Desire of the Everlasting Hills to summarize in this short report. Again, the authors insights into so much of the life and context of Jesus world is fascinating, informing and (it seems to me) tethered in some way to an underlying affinity or even belief in Christ and the message he brought. I have just three more things that stood out strongly in my reading of this book.

Reflecting back to my earlier concern that Cahill adds a layer of personal storytelling to his narrative of history, this particularly concerned me when he says of a section of the Gospel of John:

This entire passage sounds like the Synoptics and could easily be slipped into Luke’s Gospel at 21:38, where it would make a perfect fit. It was, in fact, excised from Luke, after which it floated around the Christian churches without a proper home, till some scribe squeezed it into a manuscript of John, where he thought it might best belong.[5]

There is strong evidence that Cahill’s view is correct, but again, his approach to simply stating this as fact without a hint of any other possibility lends an air of presumption to his attitude about history, at least from this readers perspective[6]. Be that as it may, his most powerful points in the book, dwarf such concerns. One major point he uncovers is the counter-narrative that Jesus brings (embedded within the monotheistic foundation of the Jews) to the world of the Greeks and Romans (and all other peoples to that point in history), where he says:

To understand the ancient Greeks and Romans we must be alert to the great gap that separates their views, and those of most people throughout history, from the opinions of our own time. They knew nothing of ideas such as would later be spoken in the Sermon on the Mount, and they would have regarded them as absurd if they had[7]

I won’t cite details for the brilliant point of Cahill’s where he explains that Jesus message was so powerful, that at tepid points of possible obliteration of the Christian faith, great followers of Jesus have self-sacrificed (in the manner of their Christ) to renew and endure the legacy (and community) of Jesus and his message.  At its close, Desire of the Everlasting Hills concludes with a blaze of glory, making an assertion that most people will be hard pressed to deny after the wonderful volume that has just been read. All of Cahill’s style, wit, and perceptive genius come to a head in his penultimate statement:

...whether we are Jew or Christian, believer or atheist, the figure of Jesus—as final Jewish prophet, as innocent and redeeming victim, as ideal human being—is threaded through our society and folded into our imagination in such a way that it cannot be excised. He is the mysterious ingredient that laces everything we taste, the standard by which all moral actions are finally judged.[8]

 Amazon Book Link: http://amzn.to/ynjhk3

Review by Kim Gentes

[1] Cahill, Thomas, “Desire of the Everlasting Hills: The World Before and After Jesus (Hinges of History)”. (New York, NY: Anchor Books 1999)., Kindle Edition, Location 960

[2] Ibid., Location 1154

[3] Ibid., Location 1242

[4] Ibid., Location 4500

[5] Ibid., Location 4121

[6] More than just my perspective, I contact 3 different scholars/bible teachers and asked them about Cahill’s statement. All agreed that it is reasonably sure that the “pericopae adulterae” was not originally in the John text, though theories on its origination and author were just that- theories. One scholar notes, “I do not think that most scholars have any idea where it came from. It is not unjohannine in style, but it is clearly not original in after John 7:52, for it breaks up a story. I would say that it is a story that God only knows where it came from, and which two groups of folk inserted in two different places.” (Dr. Peter H. Davids/2012). In other words- God only knows, not Cahill.

[7] Ibid., Location 4527

[8] Ibid., Location 4684

“The Gifts of the Jews” is the second book in the “the Hinges of History” series from Thomas Cahill. In many ways this book should probably be considered the first book, since it forms as its base the chronological beginnings for much of the other materials that come later in the series. The point of the book is simply to explore the narrative of the origins of Hebrew people, how the nation of Israel was formed and developed, and how that led to some of the most important philosophical, spiritual and intellectual advances across the globe and across history. Author Thomas Cahill is as unashamed of his admiration for the Jews and their narrative as he is about pointing to their faults and inconsistencies that he believes he finds in the story.  The Gifts of the Jews presents both and in doing so lends credibility to both his thesis and his manner of presenting it.

The author begins with the literal origins of civilization, exploring and articulating from ancient times how the Fertile Crescent of Mesopotamia progressed from the cradle of life to the launchpad for innovation and avarice. He shows how the original cities came into being in Sumer, examines one of the first written stories, “The Epic of Gilgamesh”, and details with imaginative freedom the temples, cult and ritual of the ancient Sumarians. In doing this, he creates the backdrop for the world in which appeared the nomadic Semitics, whom Cahill eventually identifies as the people from which Abraham (though he uses the technical translation of Avraham in his writing) comes.  Having set the stage well, The Gifts of the Jews begins with the story of Abraham, his family and the unique gift of faith that he represents. The author’s knowledge of world history helps to give us pointers on the many “firsts” that the Jews give us, including faith:

This God gives and takes beyond human reasoning or justification. Because his motives are not interpretable and his thoughts and actions are not foreseeable, anything—and everything—is possible. Many new things have already come into being as a result of this relationship, but faith most of all, which prior to Avraham had no place in religious feeling and imagination. Because all is possible, faith is possible, even necessary.[1]

From that point on, Cahill attributes the Jews with not only introducing the notion of faith, but time, individuality and even the concept of history itself:

Since time is no longer cyclical but one-way and irreversible, personal history is now possible and an individual life can have value.[2]

and

But the God of Avraham, Yitzhak, and Yaakov—no longer your typical ancient divinity, no longer the archetypal gesturer—is a real personality who has intervened in real history, changing its course and robbing it of predictability.[3]

finally:

The Israelites, by becoming the first people to live—psychologically—in real time, also became the first people to value the New and to welcome Surprise. In doing this, they radically subverted all other ancient worldviews[4]

Like all his books in this series, Cahill’s pithy writing is combined with an authentic ability to mine some meta-narrative truths. This one is a great example of such discovery:

Like Avraham, he never doubts the information of his senses—that this is really happening—only God’s lack of realism...[5]

I find this a particularly poignant note of the authors. Cahill is absolutely hit the nail on the head here, as anyone who has tried to follow YHWH knows. God seems to have a juxtaposed sense of “reasonableness” in almost anyone he calls to live with Him in relationship.  From Abraham to Joseph to David to the prophets to the disciples. Nothing significant is done by someone who is just “doing what makes sense”. While not other-worldly, YHWH asks men and women to dare to do things beyond themselves, knowing his spirit will be needed to actually do anything in “reality”. This point has never been made strong enough in the biblical teaching I’ve received or given. It is not as naive as heroism, but rather an unlinking of the desire to stay safe by trusting God fully. Sometimes in utter fear and trembling, but still obedient, knowing it the right thing to do, despite the serious threats to the contrary.

Cahill goes on to give the entire narrative (less than more) of the people of Israel, right up until the final exile of Judah and eventual restoration through the edict of Persian King Cyrus in 538 BC. In his retelling, the author points to the Jews as the originators of justice both personal and societal, through the introduction of the 10 Commandments[6]. He also acclaims Jews for being the inventors of leisure, or rest  from work, saying “No ancient society before the Jews had a day of rest.”[7] Cahill points to the story of David and the example of his triumph over Goliath as the ultimate story of hope for the weak and powerless. Speaking of David’s speech before slaying Goliath, he says:

This is a wonderful speech—and a wonderful moment in the history of Israel and of the human race—a resounding assertion that God is on the side of the small and powerless, not the high and mighty. This is a confrontation that has fixed itself permanently in human imagination; and who could count how many supposedly hopeless causes it has given strength and comfort to?[8]

Before retiring to the greatness of this book and author, I must lodge at least one essential objection. Cahill builds such a good rhythm between Hebrew scripture, historical context and plain good thinking that we can become anaesthetised to some of his flat out erroneous statements.  I will point out just one place in which he runs his ship into a gigantic rock of presumption and contradiction.

But even without resorting to modern scientific methodology or noticing what an inconsistent palimpsest the Hebrew Bible can be, we must reject certain parts of the Bible as unworthy of a God we would be willing to believe in. We read, for instance, in the Book of Joshua that God commanded the Israelites to put all Canaanites, even children, to the sword; and in the Psalms the poet regularly urges God to effect the brutal destruction of all the poet’s enemies. Though the people who wrote such words may have believed they were inspired by God, we cannot. ... But it remains true that there is no way of attributing mass carnage and vindictive slaughter to a God worth believing in. Even the fiercest believer among us must, I think, admit that these operations were the work of human beings who had wrongly convinced themselves that God was on their side.[9]

Cahill does not ask us to look at historical evidence, textual evidence or even possible modern scholarship that might put some source in question. No, instead, here he asks us to set aside the content of the text simply because he can’t believe in a God who would do such things. This is a tragic misstep for the author because he doesn’t make this kind of aberration of logic on such a major point in any other place in the book. While I can understand (and sympathise) with Cahill’s point (as can most people), we simply can’t accept our moral compass to be the judge of God’s judgments and character.  And, in fact, this goes against Cahill’s primary source of Hebrew distinction amongst all the other nations of the world - the “Voice”.  One of the author’s main thesis points is that the “Voice” that Avram follows is the great distinguishing source of reality that leads Abraham, Isaac, Jacob, the patriarchs and all Israel into the discoveries and truths that Cahill lauds.  If the “Voice” that declared the Decalogue is the voice we must listen to, then the same voice cannot be ignored if he commands Abraham to sacrifice his son on the altar.  We can look in hindsight and parlay our thoughts and justifications against these actions which we find painful and in-congruent, but ultimately leaving out these truths (and they are truths spoken by the same voice) means we leave out the Mystery of the Voice, which history has shown us is as important as any knowing of the same Voice, perhaps even more so. If the Voice is God, then we surely are not, and we must not, drown out his words with our murmurings and justifications of a “God we’d like”. Cahill fails on his attempt to make YHWH into the God “he’d like”, and a sound review of his book would be remiss if this point was not brought up.

That said, with this book, as with the others in this series, there is so many poignant points we can scarcely give even the most important a mention. But towering over all of them are the twin points of individualism (including personal choice as a way of transforming the present and future) and the requirement of all people to gain a sense of conscience and justice, which must eventually lead to freedom. I will allow quotes from Cahill himself to summarize his book most aptly:

The Jews gave us the Outside and the Inside—our outlook and our inner life. We can hardly get up in the morning or cross the street without being Jewish. We dream Jewish dreams and hope Jewish hopes. Most of our best words, in fact—new, adventure, surprise; unique, individual, person, vocation; time, history, future; freedom, progress, spirit; faith, hope, justice—are the gifts of the Jews.[10]

and

Nor can we imagine the great liberation movements of modern history without reference to the Bible. Without the Bible we would never have known... Democracy, in contrast, grows directly out of the Israelite vision of individuals, subjects of value because they are images of God, each with a unique and personal destiny. There is no way that it could ever have been “self-evident that all men are created equal” without the intervention of the Jews.[11]

Amazon Book & Kindle Book Link : http://amzn.to/yQlCBr

Review by Kim Gentes

[1] Cahill, Thomas, “The Gifts of the Jews: How a Tribe of Desert Nomads Changed the Way Everyone Thinks and Feels (Hinges of History)”. (New York, NY: Random House 1998)., Kindle Edition, Page 93

[2] Ibid., Page 95

[3] Ibid., Page 98

[4] Ibid., Page 128

[5] Ibid., Page 107

[6] Ibid., Page 146, 156

[7] Ibid., Page 144

[8] Ibid., Page 180

[9] Ibid., Page 245-246

[10] Ibid., Page 240

[11] Ibid., Page 248

Studying is different than experiencing. One normally studies to gain knowledge, while experience leads to something slightly different- understanding. Understanding is the signature of Thomas Cahill's now iconic book "How The Irish Saved Civilization". One enters into it hoping to learn something, but one leaves it with understanding. This happens because Cahill becomes not only a wordsmithing instructor in our class on the ancient world, but an articulate story-teller of the larger narrative of western civilization.

Beginning with the 5th century (and weaving back and forth through time as necessary), Cahill explores the foundations of the fall of the Roman Empire, including the sentiment and arrogance of a Roman leadership, fat from centuries of literal world-wide conquest. From there, we learn the common practice of slavery (through banditry and outright capture) that was rife through Europe. This quickly leads to an introduction to the Irish and their war parties that scourged the coast of Britain, capturing thousands of slaves for its tribal societies back on Ireland. Briefly, we hear of one such slave that was brought from "civilized" Roman camped Briton to the wiles of Irish clans- the young Patricius. Of course, he will become a central player in this story, but not yet.

The book then detours back to continental Europe and delves extensively into the foundations of Christian apologetic thinker and literary giant Augustine of Hippo. After a few foundational discussions on his Greek influence via Plato and Socrates, we are taken on a brief survey of the Greek classical writers Homer, Virgil and Cicero. Cahill does all this seeming meandering to establish one thing- a lens (via Augustine) through which he can paint his picture of the ancient world. Once he thinks you have gotten this, the book moves on to explain the destruction of the Roman empire. He explains how wave after wave of barbarian tribes ransacked Rome (and its power centers) not only of its gold, grain and able-bodied workers, but washed its culture, science and literacy into oblivion. Cahill puts it poignantly:

As Roman culture died out and was replaced by vibrant new barbarian growths, people forgot many things—how to read, how to think, how to build magnificently...[1]

But he quickly points out that amidst this destructive scene, one thing did stand- the church:

There was, moreover, one office that survived intact from the classical to the medieval polis: the office of Catholic bishop.[2]

Cahill's Europe is taking shape, and we see that while governments were failing, the religious institution of the Catholic church was maintaining a sense of sovereignty, and almost untouchable preeminence. At this point, the book turns back to Ireland and we get a full chapter of history on the Celts- ranging back to 300-500 BC and brought forward through recitation of their literature (mostly extensive quotes from the Tain) and some wide assortment of lore and nuance to the uniquely Irish persona.

By the time we are caught up on the Irish story, we are reintroduced to Patricius, who by now has been explained as the slave who eventually escaped his Irish captors. In a tremendous revelation from God, he re-envisions his life as a missionary to the homeland of his former captives. He returns to Ireland and almost single-handedly converts the entire country (made up of several tribal "kingdoms") to Christianity. The most profound implication of this, for Cahill, becomes the marked change of the Irish (and its Patrician monks in particular) from lives of barbarism to cultured thinkers, readers, and most of all, scribes.

Cahill is clear that Christianity received the Irish (who never gave up their unique historical, cultural and psychological imprint) through the vehicle of Patrick, and in doing so retained its unique identity as Irish. But it became, at just the right time, the center for collection, reclamation and copy of nearly all western classical literature, whether it be religious, cultural or scientific. The Irish monasteries became the information databases of western civilization, at a time when the Roman world was being decimated by the constant infusion of military campaigns from the previously pummelled peoples of neighboring states. Patrick gave Christianity and classical literacy to the Irish, and Irish in turn, kept it for safe-keeping until the destruction of the Roman world was complete. Once it was, according to Cahill, the Irish monasteries and its monks flooded the British, Gaulish and continental coasts of Europe to bring that literature back to the western world.

Cahill's work is undeniably impressive. Both as historical comprehension (which the rest of us can appreciate and understand without the lifetime of historical research it would require), and as narrative art, "How The Irish Save Civilization" is a monumentally riveting book. It is story, history, and yarn, all wrapped well into a brilliant thesis.

For certain, Cahill pontificates on his personal soapbox throughout, and as he wraps up, his book. A fair warning is also given to Cahill's seeming supposition that he must use the F-word at least once in each of his books, which he complies with (though in high style, if you can imagine) here.  Like, his book "Mysteries of the Middle Ages", Cahill has a couple of axes to grind and he isn't shy about brandishing his blade when the right sharpening stone comes along. However, this should not deter any reader from reading his exceptional insights. He takes the time to point out injustice, conflict and modern problems that could well learn from the lessons of antiquity pointed out by his book. These brief, though regular, interjections in the story are easy to spot and easy to agree with (or not, should the reader dissent).

The trail that the book weaves through history and your mind feels a bit mythical, while at the same time far more human than I have ever heard from any stories of antiquity I've read elsewhere. It's a gorgeous balance. One doesn't leave this book without feeling the impact of Cahill's intention to both teach history and hope the present to be changed by it.

A marvelous book.

Product Link on Amazon: How the Irish Saved Civilization

Review by
Kim Gentes

[1]Thomas Cahill, "How The Irish Saved Civilization", (New York, NY: Anchor Books 1995), Pg 60
[2]Ibid., Pg 60