Author Archive

Old maps, the Americas and Antarctica

Maps of the fifteenth to eighteenth centuries are a favourite source of information for fringe writers, who use them to make a wide variety of claims. To Erich von Däniken, for instance, they are evidence for a survey of the Earth from space, carried out by extraterrestrials, while for Graham Hancock, they are evidence for an ancient sea-faring civilisation, lost beneath the sea after the melting of glacial ice at the end of the Pleistocene. These writers focus on a relatively small number of such maps, those of Piri Re‘is and Orontius Finaeus being the most used, whilst ignoring others of the same age. All these maps are alleged to show anomalous knowledge for the dates at which they were drawn: the west coast of South America, Antarctica (with or, more frequently, without its ice sheet), the Strait of Magellan and other “impossible” details. This appears to be solid evidence, so why do mainstream historians and archaeologists ignore it?

Piri Re‘is’s map of 1513

Piri Re‘is’s map of 1513

The Piri Re‘is map

The most widely used of these maps is a manuscript map produced in 1513 CE by Hacı Ahmed Muhiddin Piri, better known as Piri Re‘is (“Admiral Piri”, although most of these writers seem not to understand that Re‘is is a title, not a surname). It was drawn on camel-skin parchment and is one surviving part of an originally larger set of maps depicting the known world. Since its rediscovery by the German theologian, Gustav Adolf Deissmann (1866–1937) in the Topkapı Sarayı Museum in 1929, it has been an important source of claims that there were much older maps showing the world in great detail, including places unknown in the early sixteenth century CE. Much of the detail in these claims derives not from scholarly studies of the map but from the work of Charles Hapgood (1904-1982), a geography teacher at Keene State College (whose status is often inflated to ‘professor’ through a misunderstanding of American usage of the term).

The inspiration behind Hapgood’s work was a radio discussion on 26 August 1956 between Arlington Humphrey Mallery (1877-1968), an engineer then working for the US Navy Hydrographic Office, Rev Daniel L Linehan SJ (1904-1987), director and chief seismologist of the Weston Observatory at Boston College, and Rev Francis Heyden (1907-1991), director of the Georgetown University Observatory. Mallery, something of a student of the history of cartography and an amateur archaeologist, had formed the view that the bays and islands depicted at the bottom of Piri’s map were hidden beneath the ice of Queen Maud Land (Antarctica). After reading a transcript of the broadcast, Hapgood contacted Mallery and, having obtained a copy of the map, set his students to work examining it.

Hapgood’s attempt to impose a grid on Piri Re‘is’s map

Hapgood’s attempt to impose a grid on Piri Re‘is’s map

Hapgood’s account of the investigation, in Maps of the Ancient Sea Kings (1966) is tedious to anyone, like me, with little or no interest or ability in maths. He detected the use of a grid on late medieval portolan charts and suggested that a similar grid was used by Piri; he conjectured that it was based on Syene (Aswan, Egypt) and that similar grids were used on other early medieval maps. This may have been a correct deduction (although it appears not to be generally accepted by historians of cartography, who believe that portolans were based on compass directions), but it is the next stage of Hapgood’s analysis where the claims made for the map go way beyond the evidence.

Hapgood started with the belief that the Piri Re‘is map was an accurate depiction of South America and part of Antarctica but when close analysis showed that it was not accurate in any projection he and his students applied to it, had to come up with a reason why it contained errors. Given that Piri stated that he had used “about twenty charts and Mappae Mundi” and that some of them were “drawn in the days of Alexander”, Hapgood conjectured that Piri’s map (or its sources) had wrongly combined numerous earlier sources of varying scale, orientation and projection. In this way, small sections of coastline were drawn accurately but each section had to be looked at in isolation. Worse, some parts of the coastline were missing (so that the Strait of Magellan was not depicted, for instance) and some were duplicated. In this way, Hapgood and his students could rescue Piri’s map from any suggestion of inaccuracy.

Unfortunately, Hapgood has misunderstood what Piri says about the sources for his map. Here is Piri’s note in full:

This section shows how this map was drawn. In this century, there is no map like this in anyone’s possession: the hand of this poor man has drawn it and now it is assembled from about twenty charts and Mappae Mundi (these are charts drawn in the days of Alexander, Lord of the Two Horns, which show the inhabited quarter of the world). The Arabs name these charts Caferiye. I have compiled it from eight Caferiyes of that kind, one Arab map of India, from the maps recently drawn by four Portuguese that show the countries of India, Sindh and China drawn geometrically, and also from a map drawn by Columbus in the western region. The present form was achieved by reducing all these maps to a single scale so that this map is as correct and reliable for the Seven Seas as the map of our own countries is considered accurate and reliable by sailors.

It is quite clear from this that Piri’s only source for the “western region” was a map he attributed to Columbus. The Mappae Mundidrawn in the days of Alexander” were not charts 1800 years old when Piri acquired them but maps based on Claudius Ptolemy’s Geographical Guide (Γεωγραφικὴ Ύφήγησις, more commonly known as the Geography), which had become the standard for accurate mapping in the Arab world and in Christian Europe after a text was brought from Constantinople in 1400. Rather than dating from “the days of Alexander”, the original work dated from c 150 CE and although the only copy that Maximos Planoudes (Μάξιμος Πλανούδης, c 1260-c 1305) was able to locate in Constantinople in 1295 had lost its maps, the tenth-century al-Masʿūdī (أبو الحسن علي بن الحسين بن علي المسعودي, Abu al-Ḥasan ʿAlī ibn al-Ḥusayn ibn ʿAlī al-Masʿūdī c896-956) was familiar with a copy that may have retained them. These maps dealt with only those parts of the world known to Ptolemy; Piri used more recent maps to update them.

What this means is that Hapgood’s attempt to rescue his hypothesis is just plain wrong: Piri is absolutely explicit that his only source for “western region” was a chart he believed to have been compiled by Christopher Columbus. Piri may or may not have been correct in this belief, but either way, his sole source for the western continent was a map deriving from the voyages to the New World by European explorers after 1492. Had their been earlier maps available to him, we would have to explain why he did not mention them as sources.

What about Antarctica?

So, why did Piri show a land apparently south of the South Atlantic? Is this evidence for an early discovery of Antarctica? Alas, no. The authority of Arlington H Mallery is not quite what it seems: although fringe writers tend to refer to him as an expert on historic maps and an archaeologist, with the implication that his work for the US Navy’s Hydrographic Office was connected with cartography, this is not correct. He was a civil engineer and inventor of a swivelling head block transfer bridge for transferring railway trucks to and from canal barges that is still known as the Mallery Type. He was an enthusiast for old maps and his archaeological opinions were a long way from the mainstream. In 1951, he published Lost America: The Story of the Pre-Columbian Iron Age in America, in which he argued that there was an Iron Age in North America, inaugurated by Viking settlers. He was, to put it bluntly, a crank.

Piri Re‘is’s map as replotted by Ayşe Afet İnan, showing placenames that identify places in Argentina

Piri Re‘is’s map as replotted by Ayşe Afet İnan, showing placenames that identify places in Argentina

We can dismiss Mallery as an authority, but does this mean that Hapgood was also wrong to identify the land at the bottom (south) of the map as Antarctica? To see it as such, one must ignore the placenames written in this area, as transcribed in Ayşe Afet İnan’s The Oldest Map of America, Drawn by Pirî Reis (1954, Ankara). They include Rio de laplata, San Matias, Porto Deseado and Porto San julean. These are clearly the Río de la Plata, Golfo San Matías, Puerto Deseado and Puerto San Julián. In other words, this is a depiction of the coast of Argentina, twisted through 90° to fit onto the parchment! There is no depiction of Antarctica here.

Hapgood brought a series of maps – principally those of Orontius Finaeus (1494-1555), Hadji Ahmed and Gerardus Mercator (1512-1594) – to bear on the question of knowledge of an Antarctic continent at a much earlier date than is usually believed. The maps he used are superficially impressive: they depict a continent that somewhat resembles what we now know to be the shape of Antractica, albeit one much larger than the real continent. In particular, they lack the Antarctic Peninsula, the continent’s most prominent and characteristic coastal feature.

The Orontius Finaeus map of 1531

The Orontius Finaeus map of 1531: note that Terra Australis (the supposed Antarctic continent) is recenter inventa sed nondum plene cognita (“recently discovered but not yet fully known”) and appears to include the northern coast of Australia

Those who get excited by these supposed maps of Antarctica that pre-date its discovery take the maps as if they exist in a vacuum. They completely ignore books and papers written by the cartographers themselves, which often explain the methods they used. Piri was a careful scholar who listed his sources; they ignore the fact that those who depicted a southern continent did so on the basis of speculation about the balance of land in the two hemispheres; they fail to read the captions on the maps that make it clear that certain elements are conjectured or recently discovered.

There is nothing in these early modern maps, then, that needs explanation. We understand a lot about the context of their production and often have the very words of those who made them. We know their sources and, much of the time, the voyages of discovery that enabled Arabs and Europeans to chart previously unknown coastlines. These maps are interesting for what they show and also for what they do not: the Piri Re’is map, for instance, does not show inland details as it was made by sailors as a navigation aid, quite different from von Däniken’s idea that it was copied from an ancient aerial survey. The real mystery is why so many fringe writers continue to promote them.

“The Spear of Destiny”: Hitler, the Hapsburgs and the Holy Grail

The cover of Trevor Ravenscroft’s The Spear of Destiny</em?

The cover of Trevor Ravenscroft’s The Spear of Destiny

Although ‘serious historians’ don’t like to discuss it, ‘alternative historians’ have presented evidence that the Nazis had more than a passing interest in the occult and pseudosciences that overlap with it. Beginning with Louis Pauwels and Jacques Bergier’s Le Matin des Magiciens, a number of writers have explored these themes in some detail, although they often lay stress on different aspects of mystical claims. In many cases, the writer’s own specific religious, mystical or occult beliefs colour their accounts.

One classic of the genre is Trevor Ravenscroft’s (1921-1989) The Spear of Destiny: the occult power behind the spear which pierced the side of Christ (Neville Spearman, 1972). This focuses on the alleged occult power of a spear, known as the Holy Lance of Vienna (or the Hofburg Spear), which forms part of the regalia of the Hapsburg monarchs and with which, according to Ravenscroft, Hitler was obsessed. The basic details have been repeated by other writers within the ‘occult history’ genre, for whom Ravenscroft appears to be regarded as a reliable authority.

Outline of Ravenscroft’s account

Trevor Ravenscroft begins his book by introducing us to Dr Walter Johannes Stein (1891-1957), whom he portrays as his spiritual mentor. He tells how Stein had intended to begin work on a book on the theme of The Spear of Destiny in 1957, but collapsed only three days after making the decision to do so and died in hospital soon after. Ravenscroft is claiming to act almost as a posthumous amanuensis for the book. As we will see, this is highly significant.

Water colour view of Vienna Opera House by Adolf Hitler, painted during his desitute years in Vienna

Water colour view of Vienna Opera House by Adolf Hitler, painted during his desitute years in Vienna

The early part of the book is effectively a biography of the years Adolf Hitler spent in Vienna as a down-and-out, an understandably poorly documented period of the future Führer’s life. Ravenscroft’s religious beliefs shine through the writing, which is peppered with exclamation marks, and it soon becomes clear that he wishes to explain Hitler’s peculiar evil as a result of Satanic possession or, at least, influence. There is remarkably little discussion of the Spear, given that it is supposed to be the focus of the book. We are given a brief account of Hitler’s first view of the Spear and that is about it for Part One.

Nevertheless, in this section of the book, Ravenscroft has much to say about Hitler’s alleged interest in the Grail, although it is a very different sort of Grail from that of the Arthurian legends: this one is more related to medieval alchemy. It was this interest that is said to have brought Hitler into contact with Walter Stein in 1911, when Ravenscroft claims that Stein purchased a copy of a nineteenth-century edition of Wolfram von Eschenbach’s (c 1170 – c 1220) Parzival, with learned but troubling annotations in Hitler’s handwriting, from a dingy second-hand bookshop.

Part Two of the book introduces us to Dietrich Eckart (1868-1923), Houston Stewart Chamberlain (1855-1927), Helmuth Johann Ludwig von Moltke (1848-1916) and the Thule-Gesellschaft, among numerous other characters and organisations. Once again, the Spear is almost absent and Ravenscroft concentrates on the influence of the various éminences grises whom he portrays as nurturing the evil spirit in possession of Adolf Hitler, who is little more than an empty vessel for a demonically orchestrated plan. It is remarkably dull stuff, but I don’t understand why people are obsessed with the Nazis to the point that the “History” sections of many bookshops are filled mostly with books about them.

Walter Stein (1891-1957) Source

Walter Stein (1891-1957) Source

The third and final part of the book returns to Walter Stein and his alleged interest in the Spear. We are told that Stein was a reincarnation of Hugo of Tours, an obscure contemporary of Charlemagne, who, according to Stein, had been instrumental in bringing various relics (including the Pręputium Domini, allegedly the foreskin of Jesus) to France. Then we return to Nazi history and racial theories, which Ravenscroft traces back to Madame Blavatsky (1831-1891) and her magnum opus, The Secret Doctrine. There is no critical evaluation of Blavatsky or her ideas of human development that run completely counter to anything understood by twentieth-century anthropologists. We are told about Hilter’s special hatred for Rudolf Steiner and of Steiner’s own interest in the Spear before returning to Nazi history and the rise of Heinrich Himmler (1900-1945). Himmler’s antiquarian obsessions are well known and included an interest in the Hapsburg regalia, of which the Spear is a part. Finally, on page 316, we are told how Hitler took the Spear from its case in the Schatzkammer (Treasury) of the Hofburg Museum on the day of his entry to Vienna following the Anschluss that incorporated Austria into Greater Germany. Then we lose sight of it again until the end of the Second World War, when it was allegedly discovered by Lieutenant Walter William Horn (1908-1995) at the very moment of Hitler’s suicide on 30 April 1945.

Problems with Ravenscroft’s account

Trevor Ravenscroft (1921-1989)

Trevor Ravenscroft (1921-1989) Source

It is evident from an early stage in the book that Trevor Ravenscroft was a follower of Anthroposophy, an offshoot of Theosophy that combines many of Helena Blavatsky’s eccentric ideas about the development of humanity with a more radically Christian viewpoint. This by itself ought not to disqualify the book as a work of serious history: instead, we should be alerted to the special colouring it lends to some of his analyses. Nevertheless, this is not the only problem with the book.

A greater problem with The Spear of Destiny is that Ravenscroft writes in a style that is decidedly novelistic, reporting not only direct speech in whole conversations, but also thoughts and motivations. This is a phenomenon I have noted before, where a detailed and circumstantial account turns out to have been written originally as fiction but repeated, misunderstood (perhaps wilfully), by an ‘alternative’ writer. This is clearly not the case here, as Ravenscroft is the primary authority and he is not repeating or rewriting someone else’s text. This technique is perhaps closer to that used by Gérard de Sède in Le Trésor Maudit de Rennes-le-Château, in his reproduction of whole conversations whose content he cannot possibly have known.

The problems grow when we discover that, despite his lengthy description of his first meeting with Walter Stein and their developing relationship, Trevor Ravenscroft and Stein never actually met. Ravenscroft does seem to have had access to Stein’s papers, through his widow, but he admitted in 1982 that his contact with the man himself was conducted entirely through a medium: in other words, he was in contact with Walter Stein’s spirit. This is thus a form of historical research conducted by séance!

There are also gross historical errors that ought never to have made it into the book. The most significant of these is the date at which Walter Horn discovered the Hapsburg imperial regalia, including the Spear: it was not, as Ravenscroft states, at the exact moment of Hitler’s suicide but in 1946. This easily verifiable fact has been altered to suit the narrative of the book, according to which the Spear has an occult power that gives great power to whoever possesses it.

The Spear of Destiny (the Vienna Lance)

The Spear of Destiny (the Vienna Lance) Source

The Spear itself

Even if we allow that Ravenscroft embellished his story, at the very least, is there any evidence that the Vienna Lance is what Ravenscroft claimed it to be, the spear (λόγχῃ) that, according to the Gospel According to Saint John (XIX.34), pierced the side of the dead Jesus, as he hung on the cross? Is there any evidence to connect it with a Roman soldier (often given the rank of centurion) named Longinus in christian mythology (Gospel of Nicodemus A Text XVI.9, B text XI.1)? We are entering a murky world of objects that were venerated in the medieval church as relics, tangible links with the stories of the Bible.

The first issue to address is that, as with so many religious relics, the Vienna Lance is not the only one. There are at least three others, including one in St Peter’s (Vatican City) and another in Vagharshapat (Վաղարշապատ, Armenia). The question of identity does not seem to have occurred to Trevor Ravenscroft, yet, if the idea that the very spear that pierced the side of Jesus has an occult power, the identity of the specific object is crucial to its possession of any such power (assuming, against all probability, that this sort of occult power has any reality). So, what is the claim of the Vienna Lance to be that very spear?

The Vienna Lance is first attested in the reign of Otto I (912-973, “The Great”) as Holy Roman Emperor (961-973). It became part of the Reichskleinodien (official regalia) of the Empire in 1424, when Sigismund of Luxembourg (1368-1437, Emperor 1433-1437) assembled a group of artefacts to be kept in Nürnberg (Nuremberg, Germany) as the official coronation and ceremonial accoutrements of the Emperor. During the Revolutionary Wars of 1796, when the French army was close to Nürnberg, the Reichkleinodien were given to Aloys Freiherr von Hügel (1754-1825) for transport to Vienna, where they remained until 1938. In that year, the Nazi hierarchy took the collection to Nürnberg, where they were hidden on the Allies’ advance toward the city in 1945. They were recovered thanks to the efforts of Walter Horn, a medievalist working in the US Army, whose knowledge of both the history of the Holy Roman Empire and the German language, was able to ascertain their hiding place in 1946. They were returned to Vienna and remain in the Schatzenkammer in the Hofburg Museum.

That much is the recent history of the Vienna Lance. However, if it is the spear that was thrust into the dying body of Jesus on the cross, its history must be traced back farther than Otto I in the later tenth century CE. According to Trevor Ravenscroft, Walter Stein believed it to be among the relics brought to France by the shadowy Hugo of Tours. This much is possible; the Hofburg Museum has long believed it to be of Carolingian date (eighth or ninth century). However, it was examined by Robert Feather in 2003 as part of a television documentary and shown to be of a seventh-century type. It has been plausibly identified as a lance used in Lombard king-making, although it has been modified to take a nail of Roman type (said to be one of the nails from the True Cross), effectively christianising an originally pagan object. Charlemagne was crowned King of the Lombards in 774, which provides a context for its incorporation into the imperial regalia.

The other lances have equally complex histories, none of which take us back any farther than the Early Middle Ages. They are not relevant to the story of the “Spear of Destiny”, as no claims have been made for their occult power. What this means, though, is that Ravenscroft’s claims are, essentially, rubbish. The spear he alleges so obsessed Hitler is an early medieval artefact, of probably Lombard origin; its connection with christian myth is a later accretion.

Some have suggested that Ravenscroft was writing fiction. There is even a suggestion that Ravenscroft’s publisher persuaded him to market what was written as a novel as non-fiction, but this does not seem to be borne out by the evidence. Instead, it seems to be the work of a fantasist, making claims to possess knowledge hidden from others. The case is closed.

Postscript

I have been working on this post for almost a month. I have found it hard going and it has turned more into a duty than a pleasure. This seems to be more than my utter lack of interest in the Nazis (other than distaste for their twisted ideology and willing adoption of any old bit of pseudoscience and Bad Archaeology that would prop up their pernicious and wrong claims for German racial superiority), but I can’t work out what has held me back. Perhaps I needed time to think about how best to write this in a way that was not plain sneering, something I always try to avoid, no matter how ludicrous the claim I am examining.

Jerry Vardaman’s “microletters” on Roman coins

This is an odd one, and it’s something that seems to have passed by the notice of most “alternative” archaeologists. It concerns some claims made by a genuine academic archaeologist that relate to coinage of the late first century BCE and early first century CE, which he believed demonstrated that the chronology of the career of Jesus of Nazareth have been dated wrongly. These matters of chronology are not the focus of interest here (indeed, they are abstruse and relate more to biblical exegesis and religious history than to archaeology as such): it is the claim that coins minted in the eastern (predominantly Greek speaking) part of the Roman Empire contain what are claimed to be “microletters”. These are microscopic letters that are alleged to have been created on the coin dies by the moneyers who struck them. It is an unusual claim, but coming from an academic archaeologist, ought to be examined carefully. After all, academics never make mistakes, do they?

Jerry Vardaman

Dr Ephraim Jeremiah (Jerry) Vardaman (1927-2000) Source

The discoverer of the “microletters” was Ephraim Jeremiah (‘Jerry’) Vardaman (1927-2000), a lecturer in archaeology and religion at Mississippi State University in Starkville (Mississippi, USA), where he was the founder and director of the Cobb Institute of Archaeology from 1973 to 1981, and from which he retired in 1992. He had previously been a Baptist Bible chair teacher at Tarleton State College (now University), an adjunct teacher of Old Testament at The Southwestern Baptist Theological Seminary from 1956 to 1958 and assistant professor and associate professor of New Testament archaeology at The Southern Baptist Theological Seminary (Louisville, Kentucky, USA) from 1958 to 1972. He also taught at the Hong Kong Baptist Seminary, perhaps after his retirement from Mississippi State University; he was certainly leading seminars there in 1998. His bachelor’s degree was awarded by Southwestern Seminary and he obtained two doctorates, one from the Southwestern Baptist Theological Seminary in 1957 (on Hermeticism and the Fourth Gospel) and the other from Baylor University in 1974 (on The Inscriptions of King Herod I). He undertook postdoctoral work at both the University of Oxford (UK) and the Hebrew University of Jerusalem (Israel). He excavated extensively in the Middle East, at the sites of Bethel, Shechem, Ramat Rachel, Caesarea, Ashdod, Macherus and Elusa. All in all, this is an impressive curriculum vitae and one that means we should take Dr Vardaman’s ideas very seriously.

Jerry Vardaman’s claims

Although Jerry Vardaman never published any peer-reviewed papers on his discovery, his paper “Jesus’ Life, A New Chronology” in Chronos, Kairos, Christos I (Eisenbrauns, 1989) introduced the concept of microletters:

These discoveries resulted from research done in the coin room of the British Museum in the summer of 1984, when Nikos Kokkinos was working with me. Since Kokkinos and I have not formally discussed the following conclusions, I alone must be held accountable for them, even though we do agree on at least two basic points: the existence of microletters on ancient coins and the date of Jesus’ birth… On both subjects I present evidence found on coins of the period, coins that are literally covered with microletters.

Microletters

An example of microletters, after Vardaman’s “Jesus’ Life, A New Chronology” Figure 1

Apart from this chapter in a relatively obscure publication on biblical chronology, there are no formally published reports of the discovery. A series of three lectures, delivered to the Hong Kong Baptist Theological Seminary in 1998 has been in circulation for some time; they can be downloaded here as poor quality pdfs 1, 2 and 3. That is the total of Vardaman’s output on the subject of microletters, although it should be noted that he also claimed to identify them on stone-cut inscriptions.

The academic response was almost non-existent. There were no (reported) attempts by others to validate Vardaman’s alleged discovery, no critiques of his technique and, most worryingly, no public statement on the matter by Nikos Kokkinos, alleged to have been the co-discoverer of microletters. Nikos Kokkinos is well known as an expert on ancient coinage and on the coinage of the Herodian dynasty in particular, but he seems never to have published anything claiming to have detected microletters on the objects he studies. He is someone who is unafraid of courting controversy (he was one of the co-authors of Centuries of Darkness, a radical attempt to revise the chronology of the ancient Near East and Aegean that has not met with the approval of the majority of scholars), so this failure to mention them is very surprising. The only response seems to have been a review, “Theory of Secret Inscriptions on Coins is Disputed”, by the prominent numismatist David Hendin in The Celator (Volume 5 no 3 (March 1991), 28-32). The magazine published a rebuttal to Hendin’s criticisms by Jerry Vardaman, which added no new evidence to his published work.

Critique of the “microletters”

Another example of microletters on a coin

Another example of microletters, after Vardaman’s “Jesus’ Life, A New Chronology” Figure 2 (reverse)

The lack of acknowledgement by the wider academic community is not necessarily a result of a general unwillingness to look at Jerry Vardaman’s ideas, nor is it the closing of ranks against novel hypotheses (a claim that many “alternative” archaeologists make to explain why mainstream archaeologists tend to ignore their works). It is a direct result of Vardaman’s failure to publish his results adequately by submitting them to peer-reviewed publications. It is also because of the audience to which he pitched his ideas: instead of presenting them to numismatists and epigraphers, who would be those best placed to evaluate them, he concentrated on the religious studies audience, particularly those of a biblical literalist bent. In some ways, this is not surprising (Vardaman was an ordained Baptist minister), but it is worrying.

A third example of microletters

A third example of microletters, after Vardaman’s “Jesus’ Life, A New Chronology” Figure 3

One possibility for the lack of wider discussion of “microletters” is that other archaeologists simply did not believe that they exist. There are enormous problems with them, of course. Although Vardaman does not supply scales to his drawings of the coins, the letters he claims to have detected are tiny, less than half a millimetre in height. They could only have been added to the coin dies using a very fine, hard-tipped scriber of some kind, although he produced no archaeological evidence for this type of tool. We must also ask ourselves why an ancient coin die-maker would have added words and phrases that would have been invisible to the coin users. And why did he use a mixture of Greek and Latin on coins that have regular inscriptions only in Greek? How have letters so small survived the day-to-day wear to which all coins are subject so that Vardaman could discover them? How are they visible beneath the patina that develops on all archaeologically recovered coins? If corrosion products have been removed or stabilised, how have the microletters survived the cleaning process? These are insurmountable difficulties and Vardaman was never questioned about them.

Microletters reading REX JESVS

Microletters reading REX JESVS

There is a more serious problem, though. As well as the promiscuous mixing of Greek and Latin words in the microletter inscriptions, there is at least one instance published by Vardaman of the letter J, used in the name Jesus. This letter simply did not exist in either the Greek or Latin alphabets of the time of Jesus: it was invented by the Italian humanist Gian Giorgio Trissino (1478–1550) to represent a sound for which the existing Latin alphabet of Early Modern period had no character. It was based on the final -i in Roman numerals in medieval manuscript traditions, where ii, iii, vii and viii were conventionally written ij, iij, vij, viij, a purely decorative feature. It can not have been “microinscribed” on a coin of the first century CE.

Explaining non-existent “microletters”

So what are we to make of Vardaman’s hypothesis? Well, it’s bunk, pure and simple. It is Bad Archaeology of a very obvious kind: Jerry Vardaman was seeing things that just don’t exist. We have to ask ourselves why he did so. He does not seem to have set out to hoax people and seems genuinely to have believed in the existence of microletters. The well known atheist historian Richard Carrier has suggested that in later life, Vardaman was suffering from a “chronic mental illness”. This may be going too far. Jerry Vardaman was certainly deluded about the existence of his microletters and continued to assert that he was correct, without bringing forward any evidence, until the end of his life. I suspect that his religious convictions had a part to play in his insistence on their reality.

As a Baptist of decidedly literalist leanings, Jerry Vardaman regarded scripture as infallible; the well known problem of the impossible date for the birth of Jesus given in the Gospel of Luke, who appears to date it to 6 CE during the governorship of Quirinus in Syria, has led to a variety of ingenious explanations. Vardaman was of the view that there were two governors of Syria named Quirinus: the one mentioned by Josephus and well known to history and an earlier, more shadowy figure, who was governor in 12 BCE, the date Vardaman preferred for the birth of Jesus. His microletters formed a major element in his identification of the supposedly early Quirinius (as did microletters on stone inscriptions), who is otherwise unknown. Vardaman’s desperation to confirm the account of Luke in the face of the enormous difficulty posed by the implied date of the census that would have brought Joseph and Mary to Bethlehem led him into serious errors of judgement: he literally saw what he wanted.

Let’s all laugh at the North Koreans: the Korean “unicorn” affair

Unicorn

What the western press wanted you to think

Towards the end of November, western media were full of news about the purported discovery of a “unicorn’s lair” by a North Korean archaeologist. The story was first announced by the official Korean Central News Agency on 29 November in a brief and sober press release (albeit poorly translated into English). It is what the much-vaunted free press of the democratic west did with this piece that is the reason it is of interest to Bad Archaeology, not the original story.

Statue of King Dongmyeong

Statue of King Dongmyeong, at his tomb in Pyongyang (source)

The story

The press release, headed Lair of King Tongmyong’s Unicorn Reconfirmed in DPRK, concerns the discovery of an inscription close to the Yongmyong Temple in Pyongyang, which identified the lair of a fabulous beast ridden by the ancient Korean King Dongmyeong (동명, also transliterated as Tongmyong, the form used in the press release) (58-19 BCE, king 37-19 BCE). According to various medieval histories, King Dongmyeong was the founder of one of the three states of ancient Korea. The release quotes Jo Hui Sung, director of the History Institute of the Democratic People’s Republic of Korea Academy of Social Science, as saying that the beast is mentioned in medieval texts, two of which describe the location of its lair. The discovery of the inscription confirms the location given in these texts.

So far, so good. There is, of course, a political sub-text to the press release, which concludes: “[t]he discovery of the unicorn lair, associated with legend about King Tongmyong, proves that Pyongyang was a capital city of Ancient Korea as well as Koguryo Kingdom”. In other words, Pyongyang is the historic capital of the nation and other contenders (such as Seoul) have no legitimate claim to be such. This seems to have been largely overlooked by the western media.

The manipulation of the story

The press release was rewritten (an increasingly uncommon practice in churnalism) to poke fun at the North Koreans. While most reports stopped short of saying that the people of North Korea believe in unicorns, some gave the distinct impression that they might. To back this up, many published pictures of cute Disneyesque unicorns. At least one English newspaper speculated that it might be a hoax. A more perceptive report, unexpectedly from Fox News, of all places, put it in a more political context, suggesting that North Korean state media were trying to bolster Kim Jong-eun’s still slightly precarious position as leader by comparing him with King Dongmyeong.

Kirin

How the animal in the story really looks

The problem is that the story wasn’t even about a unicorn. The Korean Central News Agency’s poor English translation service had rendered the word kirin (also 麒麟, qilin) as “unicorn”, whereas anyone familiar with the Japanese beer of the same name, will recognise the true appearance of the beast from its labels. It’s nothing like the western idea of a unicorn. A kirin has a dragon’s head, antlers, the mane of a lion, the body of a deer, the tail of a cow and hooves like a horse. Some news outlets have published clarifications.

Ultimately, the way the western media treated this press release says more about western attitudes to North Korea than it says about North Koreans’ beliefs about “unicorns” (or kirins). The glee with which the story was held up to ridicule does not reflect well on those who chose to publish it as a humorous piece. Yes, North Korea is a place that is very different from the West, with a totalitarian régime that promotes the most bizarre ideas, but this is not one of them. Why did western journalists not recognise this? Or do they have an agenda?

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