Category Archives: Book Reviews

Astrology, data, and statistics

Is western astrology a big data science, or even the very first big data science? Data scientist Alexander Boxer thinks it is and has written a book to back up his claim, A Scheme of HeavenThe History of Astrology and The Search for Our Destiny in Data.[1] 

His justification for having written this book is interesting:

Over two thousand years ago, astrologers became the first to stumble upon the powerful storytelling possibilities inherent in numerical data, possibilities that become all the more persuasive when presented graphically in a chart or figure. Although it took a while for the rest of the world to catch on, the art of weaving a story out of numbers of figures, often a specific course of action, is used everywhere today, from financial forecasts to dieting advice to weather models.

And yet numbers still mislead, figures still mislead, figures still deceive, and predictions still fail–sometimes spectacularly so–even those that rely on exceptionally sophisticated mathematics. So, are the techniques being used today to parse and package quantitative information any more effective that what was devised by astrologers millennia ago?

            In order to make that assessment, it’s first necessary to have a basic understanding of what astrology is and how it works. But that sort of understanding–one that’s at least adequate to resolve some seemingly straightforward technical questions–is surprisingly hard to come by for such a long-lived and influential craft. Being frustrated in my own search for a simple yet competent overview of astrology, I decided I might just as well write one myself. This, curious reader, is the book you now hold in your hands.

Boxer is actually correct “a simple yet competent overview of astrology” doesn’t, as far as I know, exist, so has he succeeded in providing one? My answer is a qualified “yes, no, maybe, probably not!” Large parts of Boxer’s book are excellent, other parts are OK, some parts I found simply baffling, and one of his central claims is simply wrong. The biggest problem with the book, as far as I’m concerned, is that it tries to be too many different things in far too few pages. It wants to be a history of astrology from its beginnings down to the present days, at the same time being a data scientist’s, statistical analysis of fundamental aspects of astrology, as well as presenting a quasi-philosophy of science meta-analysis of some central themes of astrology, and that all whilst attempting to achieve to authors declared central aim of providing “a simple yet competent overview of [western][2] astrology.” All of this in just 263 pages of an octavo book with a medium typeface. He also largely leaves out any serious attempt to present the interpretation of a horoscope, which is actually the essence of astrology.

The excellent bits of Boxer’s book are almost all confined to the technical and mathematical aspects of casting a horoscope and to the data scientist’s statistical analysis of various aspects of astrology. There is for example a competently presented, entire chapter devoted to the nuts and bolts of mathematical astronomy, without which it is impossible to actually cast a horoscope. However, this illustrates one, in my opinion serious error in the book. In the opening chapter Boxer presents a brief greatest hits tour of what he labels the obscure beginnings of astrology. I’ve read accounts of the material he presents here that are longer than his entire book, to which I’ll return in a minute, but that is not what concerns me at the moment. Here he presents for the second time (the first one in in the introduction) one of the excellent illustrations that occur throughout the book. This is a horoscope presented on the mater and tympan of an astrolabe without the rete but with the ecliptic. Also presented are all of the relevant astronomical data, time, in various formats, celestial coordinates in all three variants, geographical coordinates and so forth. See below:

However, there is absolutely no explanation of what is being presented here. Now, I’ve spent a number of years studying this stuff, so I know roughly what I’m looking at, although I need to look up which celestial coordinate system is which, for example. A naïve reader coming to this book to learn about astrology would have no idea what they are looking at and nowhere in the book do they get this diagram explained carefully step for step. The knowledge required is contained in the book, scattered around in various sections and chapters but with no linking references to the diagrams. The celestial coordinates are, for example, explained in the chapter on mathematical astronomy, whereas the astrolabe only gets explained in dribs and drabs about one hundred pages later in the book. The Julian Day Count, one of the methods listed on the diagram to denote the time of the horoscope only gets explained on pages 225-226! The information needed to understand what is in fact an excellent diagram is scattered throughout the book like a scavenger hunt without rules or clues.

Remaining by the topic, the book is liberally illustrated with diagrams and tables to explain themes under discussion, and these are excellently done both from a pedagogical and a graphical viewpoint and this is one of the great strengths of the book. There is not a conventional bibliography but at the end of the book there is an annotated collection of source material for each section of the book. There is also a competent index. 

Following up on the all too brief sketch of the origins of western astrology and the more comprehensive introduction to the basics of astronomy, Boxer now dives into what is without doubt one of the greatest error in the book, he fell in love with Marcus Menilius’ Astronomica. After briefly dismissing our knowledge of astronomy in the last five centuries BCE, a serious error because we actually know far more that Boxer is prepared to admit. However, if he did acknowledge it, he would have to abandon his love affair with Manilius. Boxer correctly explains that although the Roman took over large parts of Alexander’s Hellenistic Empire, they were initially reluctant to adopt the Hellenistic astrology. He illustrates this with the fact that there are absolutely no astrological discussions of Julius Caesar’s assassination in 44 BCE. Enter Marcus Manilius and his Astronomica stage left. 

A brief explanation, the Astronomica is a Latin didactic poem dating to the early first century CE, which happens to be the earliest surviving, relatively complete account of western astrology.  About its probable author Marcus Manilius, we know next to nothing. 

Boxer goes complexly overboard about the Astronomica. He writes:

The Astronomica is a fascinating work in its own right, but it takes on a special significance when we recognise that this poem is, essentially, astrology’s grand unveiling on the historical stage. And like Minerva issuing from Jupiter’s skull fully grown and clad in armour, the Astronomica presents an astrology emerging from obscurity remarkably complete and fully formed. Even today, two thousand years later, there is hardly any astrological idea, no matter how sophisticated or complex, which can’t trace its debut to Manilius’s poem.

If the Astronomica is “astrology’s grand unveiling on the historical stage” then it must have got lousy reviews from the critics. Not one single author in antiquity is known to have quoted the Astronomica. There are a grand total of about thirty existing medieval manuscripts of the work none of them older than the ninth century CE. It does not feature in any other medieval literature and appears to have been largely ignored in the Middle Ages. It was (re)discovered in c. 1416 by the zealous Renaissance Humanist manuscript hunter, Poggio Bracciolini (1380–1459) and only really emerged on the European literary and scientific stage when the editio princeps was published by Regiomontanus (1436–1476) in Nürnberg in 1473. 

In his love affair with the Astronomica, Boxer seems to think that modern horoscope astrology is somehow a Roman invention. Later in the book when taking about Arabic astrology he describes Masha’allah’s theory of astrological historical cycles as the “most significant addition to astrology since Roman times.” Manilius is in fact merely describing an existing system that was created by the Hellenistic Greeks between the fifth and first centuries BCE, something that Boxer acknowledges elsewhere in his book, when he goes overboard about the wonders of ancient Alexandria.

As for the guff about “astrology emerging from obscurity remarkably complete and fully formed” and “there is hardly any astrological idea, no matter how sophisticated or complex, which can’t trace its debut to Manilius’s poem,” as already stated Manilius is reporting on an existing system not creating it. More importantly as the modern commentators point out you wouldn’t be able to cast a horoscope having read it and it contains nothing on planetary influence in astrology, the very heart of the discipline.  In fact, although they adopted astrology and used it widely until the decline of the Empire, in the sixth century, the Romans actually contributed next to nothing to the history of astrology.

However, the chapter ends with an example of Boxer’s biggest strength the data based statistical analysis of various aspect of astrology. He starts here with the personality traits that Manlius attributes to those born under a particular sun sign, setting them out in a handy table first. Using the data of different professional groups, he introduces the reader to the concept of statistical significance and shows that the astrological divisions into personality types doesn’t hold water.

Next up we have Ptolemy the most significant author in the whole of the history of western astrology. He gives an adequate sketch of Ptolemy’s contributions to astronomy, geography and astrology and shows that they are actually three aspects of one intellectual project. In his brief discussion of map projection, he makes not an error, but a misleading statement. Introducing Ptolemy’s Planisphere and the stereographic projection the key to the astrolabe he writes:

For the basic idea of a stereographic projection, imagine looking down on a globe from above its North Pole [my emphasis], and then squashing in into the equator. The visual effect ends up looking like a scoop of ice cream that’s melted onto a warm plate from the bottom out. Because there’s no limit to how far outward these maps spread, it’s customary to extend them only as far as the Tropic of Capricorn.

The following pages contain stereographic projections of the celestial sphere, the terrestrial sphere and four tympans from astrolabes taken for different latitudes. Boxer’s error is that these are taken from the South Pole as projection point. Almost all astrolabes are for the Northern Hemisphere and are projections from the South Pole, there are only a handful of Southern Hemisphere astrolabes with the North Pole as projection point. 

Boxer also makes an error in his etymology of the Name Almagest for Ptolemy’s Mathēmatikē Syntaxis. Almagest comes from the Arabic al-majistī, which in turn comes from the Greek megiste all of which mean the greatest. Boxer justifies this as follows:

The Almagest was the greatest of all ancient treatises on astronomy, just as Ptolemy was the greatest of ancient astronomers.

In fact, all of this derives from the alternative Greek name of the Mathēmatikē SyntaxisHē Megalē Syntaxis meaning The Great Treatise as opposed to a smaller work by Ptolemy on astronomy known as The Small Treatise. In other words, the Almagest is the big book on astronomy as opposed to the small book on astronomy.

Boxer has a rather negative opinion of Ptolemy’s Apotelesmatika commonly called the Tetrabiblos in Greek, or Quadripartitum in Latin, meaning four books, his big book on astrology. He finds it dry, technical, and uninspiring, unlike the Astronomica. After introducing Ptolemy’s astrological geography Boxer once again applies his statistical analysis to Ptolemy’s claims on the geographical acceptance of homosexuality comparing it with the modern data on the topic.

Boxer’s next target is the only substantial collection of actual horoscopes from antiquity, by the second century Hellenistic astrologer, Vettius Valens’ Anthologies. We move from the theoretical, Ptolemy, to the practical, Valens. Here Boxer once again reverts to his role as data scientist and gives an interesting seminar on the theme of “how unique is a horoscope? Along the way he sings a brief eulogy for ancient Alexandria as a centre for the mathematical sciences including of course astrology. He also makes a brief excursion into the philosophy of science evoking the falsifiability criterion of Karl Popper and the separation of science and pseudoscience, a couple of pages that are far too brief for what is a very complex discussion and could have been happily edited out. His work, however, on codifying the basics of a horoscope according to Valens and examining the uniqueness of the result is stimulating and a high point of the book.

Next, Boxer moves onto medieval Arabic astrology but doesn’t really. He starts, as do many authors on this topic, with the horoscopes cast to determine the right time to found the city of Baghdad and having given a brief but largely correct account of why the Abbasid caliphs adopted astrology, and the parallel transmission of astrology into Europe in the High Middle Ages, he then passes rapidly to Masha’allah’s theory of historical cycles based on the conjunctions of Jupiter and Saturn and that’s it! Arabic astrology is a massive topic and given its powerful influence on astrology as its practiced today deserves much more attention in any book claiming to provide a “simple yet competent overview of astrology.” Once again, the chapters strength lies in Boxer’s statistics-based analysis of Masha’allah’s theory, which drifts off into the theories of encryption. One thing that did piss me off was in a discussion of the use of symbols he writes:

By necessity, then, efficacy of this magic will hinge upon the fitness of these symbols to their task: Nowhere is this more evident than in mathematics. (If you don’t believe me, try adding the Roman numerals CXXXIX and DCXXIII together; or, even worse, the Greek numerals 𝛒𝛌𝛉 and 𝛘𝛋𝛄.)

This is pure bullshit! Assuming that you are cognisant with the numeral systems and the values of the symbols than these additions are no more difficult than carrying out the same sums using Hindu-Arabic numerals. Division and multiplication are, at least at first glance, more difficult but there are algorithms for both numerical systems that also make those operations as easy as the algorithms for Hindu-Arabic numerals. The major point, however, is that nobody bothered; arithmetical calculations were carried out using an abacus and the numerals were only used to write down the results. 

Having very inadequately dealt with Arabic astrology, Boxer now turns to Guido Bonatti (died around 1300). Before he gets to him, we get a brief section on the transmission from Arabic into Latin where Boxer manages to conflate and confuse two periods of translation in Toledo, one of the major centres for that work. In the twelfth century translators such as Gerard of Cremona translated the major Greek scientific works from Arabic into Latin often with the help of Jewish intermediaries. Later in the thirteenth century Alfonso X of Castille set up a school of translators in Toledo translating Hebrew and Arabic texts into Latin and Castilian, establishing Castilian as a language of learning.  Boxer goes off into an unfounded speculation about texts being translated from Greek into Syriac into Arabic into Hebrew into Castilian (here Boxer incorrectly uses the term Spanish, a language that didn’t exist at the time) into Latin, with all the resulting errors. This paragraph should have been thrown out by a good editor. We then get a couple of paragraphs of waffle about the medieval universities that appears to exist purely to point out that Abelard and Héloïse named their son astrolabe. These should have been replaced with a sensible account of the medieval universities or thrown out by the same good editor. 

We then get an account of the twelfth and thirteenth centuries war between the Guelphs and Ghibellines in Northern Italy largely to introduce Guido Bonatti, who was a Guelph astrologer and author of the Liber Astronomiae, which Boxer tells us, hyperbolically, is the most influential astrology book of the Middle Ages. Here Boxer makes two major errors. Firstly, he presents judicial astrology, which he defines as follows:

The basic premise of judicial astrology is that you ask the stars a question–a question about pretty much anything–and the stars then reveal a judgement or, in Latin, iudicium. The astrologer’s job is to interpret these judgements on your behalf. So far, so good. The odd thing about judicial astrology, however, was that for many questions, and especially the broad category of yes-or-no questions, the astrologer would determine the stars’ judgement based on their positions in the sky at the moment your question was asked.

What Boxer is actually describing is horary astrology, just one of the four branches of judicial astrology, the other three are natal astrology, mundane astrology, and elective astrology; Boxer goes on later to discuss elective astrology. Judicial astrology was opposed to natural astrology, which meant astrometeorology and astromedicine, or to give it its proper name iatromathematics, neither of which Boxer deals with, in any depth, just giving a two-line nod to astromedicine. 

Having described horary astrology, albeit under the wrong label, Boxer goes off on a rant how ridiculous it is/was. Then come two more misleading statements, he writes:

Yet however ho-hum this fatalistic outlook may have been during astrology’s early days in Stoic Rome, to deny the existence of free will was a decidedly and damnably heretical opinion in medieval Christian Europe.


As was obvious to Dante. Petrarch, and many others, astrology–and especially judicial astrology–was fundamentally incompatible with Christian doctrine. 

First off, Stoic Rome was not astrology’s early days, by that time Hellenistic astrology had been around for about four to five hundred years. Yes, Hellenistic astrology was totally deterministic and did in fact clash with the Church doctrine of free will in the beginnings of the High Middle Ages. However, Albertus Magnus and Thomas Aquinas, who laid the foundations of Church doctrine down to the present day, redefined astrology in their writings in the thirteenth century, as acceptable but non-deterministic thus removing the doctrinal clash. In terms of the impact of their work for the acceptance of astrology not just in the Middle Ages, surely it is far more influential than Bonatti’s Liber Astronomiae.

In the passage that I left out of the quote above Boxer writes, amongst other things:

Well, that’s the sort of thinking that could get you burnt at the stake in you insisted on making a fuss about it. The astrologer Cecco d’Ascoli was condemned by the Inquisition on precisely these grounds and burnt at the stake in Florence on September 16, 1327. [i.e., for practicing deterministic astrology]

This is simply not true! In 1324, Cecco d’Ascoli was admonished by the Church and punished for his commentary on the Sphere of John de Sacrobosco, nothing whatsoever to do with astrology. To avoid his punishment he fled from Bologna, where he was professor for astrology, to Florence. Here, he was condemned for trying to determine the nativity of Christ by reading his horoscope, and as a repeat offender was burnt by the Inquisition. Even under the non-deterministic interpretation of judicial astrology from Albertus Magnus and Thomas Aquinas, casting the horoscope of Christ was considered unacceptable. 

Next, Boxer introduces the Houses of Heaven and claims that, “these are astrology’s system of local coordinates the astrological analog to the modern-day quantities azimuth an elevation.” Sorry but this statement is garbage the houses are not a coordinate system, they are divisions of the ecliptic plane. Boxer introduces them here because they play a central role in Bonatti’s horary astrology. Once again Boxer the data scientist comes to the fore with the question whether it would be possible to construct an algorithm to automatically answer questions posed in horary astrology. As usually one of the best parts of the book.

Traditionally, one of the major disputes amongst astrologers in the question how exactly to determine the boundaries of the houses and Boxer now turns his attention to the various solutions presenting nine different solutions that have been used at some time in the history of astrology. 

One system that was very popular in the Renaissance and Early Modern Period was devised by Regiomontanus (1436–1476), which Boxer looks at in somewhat more detail. He starts with a very brief rather hagiographical biographical sketch, which includes the following claim:

By the time he was twenty-six, Regiomontanus had finished a complete reworking Ptolemy’s Almagest using all the newest trigonometrical methods. 

The Epitome of the Almagest was commissioned from Georg von Peuerbach, Regiomontanus’ teacher, and later colleague, by Cardinal Basilios Bessarion in 1460. Peuerbach had only completed six of the thirteen books by 1461 when he died. On his death bed he commissioned Regiomontanus to complete the work. Regiomontanus went off to Italy with Bessarion, basically as his librarian, and spent the next four years travelling through Italy collecting and copying manuscripts for Bessarion’s library. During this time, he probably completed the Epitome. Meaning he was twenty-nine. Although he might have finished it during the next two years, when we don’t know where he was or what he was doing. He intended to publish the finished book when he set up his publishing house in Nürnberg in 1471 but still hadn’t by the time he died in 1476. It was first published by Johannes Hamman in Venice in 1496

Further on Boxer writes:

Thus, when a certain archbishop in Hungary demanded an improved system for determining the Houses of Heaven–in particular one that would be more faithful to the vague instructions given by Ptolemy in his Tetrabiblos–there was only one person to ask.

            Regiomontanus accepted the challenge. In a brash and masterly treatise, he surveyed the existing methods of House division, dismissed them all as inadequate, introduced an entire new method, and provided tables for computing their boundaries at any latitude to the nearest minute of arc.

A nice story but unfortunately not exactly true. The title of the book that Regiomontanus wrote at the request, not demand, of János Vitéz Archbishop of Esztergom, for whom he had been working as a librarian since 1467 was his Tabulae directionum profectionumque. The purpose and content of the book is revealed in the title, this is not a book about the determination of the Houses, which are only secondary product of the book but about calculating directions, also called prorogratio or progression from the original Greek aphesis. A method to determine major events in the life of a horoscope subject including their death, described by Ptolemy in the Tetrabiblos, which was very popular in Renaissance astrology. 

This error by Boxer is rather bizarre because he describes the method of aphesis, albeit wrongly, whilst dealing with Manilius earlier in his book. Here he writes:

…a procedure … entailed identifying two key points on a birth horoscope: the “starter” and “destroyer.” As time elapsed from the moment of birth, the destroyer revolved along with the heavens towards the starters original position, all the while shooting evil rays at it. When the destroyer finally reached the starter, it was game over: death. The number of hours and minutes it took for the destroyer to reach the starter was then converted to the number of years and months the individual was expected to live.

A very colourful description but actually fundamentally wrong. First the astrologer has to determine the starter on the ecliptic, which is often the moment of birth but not necessarily. Then various destroyers are identified signalling major events in the life of the subjects not just their death, also on the ecliptic. Both points, started and destroyer are projected using spherical trigonometry onto the celestial equator and the number of degrees between the projected points is the time in years. Regiomontanus’ Tabulae directionum provide the mathematical apparatus to carry out this not particularly simple mathematical process. 

Which system of Houses division is still disputed amongst astrologers and Boxer possesses the impertinence to suggest they should use a particular system because he finds it mathematically the most elegant. 

The chapter closes with a short discourse on time, unequal hours, and equinoctial hours, which serves two functions to introduce the index or rule on the astrolabe which makes possible the conversion between unequal and equal hours. Boxer then states:

That the development of the mechanical clock occurred precisely when the most intricate astrological algorithms were in vogue is a historical synchronicity too striking to ignore.


In fact, the technological crossover between astrology and clock design was significant.

Here he is referring back to an earlier statement on the previous page:

This is why the earliest mechanical clocks of which the one in Prague’s old town square is the most magnificent example had astrolabe-style faces.

Source: Wikimedia Commons

Unfortunately for Boxer’s enthusiasm David S Landes, a leading historian of the clock, argues convincingly that the simple mechanical clock with a “normal” clock face preceded the astrolabe-style clock faces.

The next chapter opens with Tycho Brahe and the nova of 1572. Here once again Boxer choses to distort history for dramatic effect. He writes:

Yet, by all accounts, Tycho wanted nothing to do with Denmark’s administration, its wars, its politics, or its pageantry.

            For a nobleman like Tycho, the purpose of a university education was not to obtain a degree–that would have been unthinkably déclassé–but merely to pick up a little worldly polish of the sort that might prove serviceable in war and diplomacy. In this respect, Tycho’s education backfired spectacularly. He returned from Germany utterly captivated by the latest advances in alchemy, astronomy, and astrology.

Boxer carries on in this manner presenting Tycho as a rebel kicking against the pricks. What he neglects to mention is that although Tycho’s decision to become a professional astronomer was somewhat unorthodox, in all his endeavours Tycho received strong support from his maternal uncle Peder Oxe. Oxe was a university graduate, and a strong supporter of Paracelsian alchemical medicine, who just happened to be the Danish finance minister and Steward of the Realm, de facto prime minister, and politically by far the most powerful man in the whole of Denmark. 

Boxer closes his short section on Tycho with another piece of purple prose:

Tycho’s supernova is of tremendous historical importance because it was the first detailed observation which the old cosmological framework simply could not explain away. Something was rotten in the state of astronomy indeed. Tycho’s new star was a small crack in what had been considered a pristine crystalline firmament. There would be others–so many, in fact, that the entire system would soon collapse and shatter. It wasn’t just the heavens which had proven themselves mutable. A revolution was underway, and science, philosophy astronomy–and astrology–would never be the same.

The immutability of the heavens had been discussed and disputed by astronomers throughout Europe with respect to comets (sub– or supralunar?) since Paolo dal Pozzo Toscanelli (1397–1482) viewed them as supralunar based on his observations of the comet of 1456. The observations and reports of the 1572 supernova by many European astronomers only increased an ongoing debate. A debate that was only one part of a general trend to reform astronomy, which started around 1400 and in which everything was up for discussion. The period also saw a revival of Stoic philosophy and cosmology contra Aristotelian philosophy and cosmology. The supernova of 1572 was not the dramatic turning point that Boxer paints it as.

Boxer now delivers, what I regard as the absolute low point of the book, in that he presents the hairbrained theory of Peter Usher that Shakespeare’s Hamlet is “an elaborate astronomical analogy.” He does however backpedal and state, “I enjoy reading this quite a bit, even if I don’t find it very persuasive.” So, why include it at all?

We then move on to a very rapid sketch of the so-called astronomical revolution with the usual Copernicus=>Tycho/Kepler=>Galileo=>Newton cliché. Boxer now allows himself a real humdinger:

            Clearly Tycho’s commitment to a geocentric cosmos ran much deeper than astronomical arguments alone. IN fact, so central was the Earth’s fixity to Tycho’s philosophy that he proposed a compromise cosmology, one in which Mercury, Venus, Mars, Jupiter, and Saturn orbited the Sun, as in the Copernican system, but the Sun and Moon orbited the Earth as in the Ptolemaic system. It sounds ungainly, and Tycho may have been the only person who ever thought otherwise… [my emphasis].

Tycho may have been the only person? A handful of astronomers all independently came up with the so-called Tychonic geo-heliocentric system around the same time, as an alternative to the Copernican system, leading Tycho to accuse others of plagiarism. From about 1620 till about 1660 the majority of European astronomers thought a Tychonic model with diurnal rotation was the most probable system for the known universe.

Boxer finally gets back on course with the next section where he investigates the use of the words, astronomy, astrology, and mathematics to describe either astronomy or astrology as we know them. A very well-done section. This is followed by a section on the Gregorian calendar reform and why it was necessary, relatively good except for a false claim about Copernicus. He writes:

Copernicus cited the prospect of a more accurate calendar as one reason why he hoped (quite wrongly) that his new, Sun-centered theory of the universe might be well received by the Church.

I have no idea where Boxer found this but it’s simply not true. Copernicus’s only connection with the calendar reform was when he was approached around 1520, like many other European astronomers, to contribute to the calendar reform, he declined, stating that one first needed to accurately determine the length of the year. The chapter closes with a brief account of Kepler’s attitude and contributions to astrology, which falsely claims that he rejected astrology at the end of his life. He didn’t, he rejected traditional horoscope astrology most of his life, although he earned money with it, but believed till the end in his own system of celestial influence.

The final section of the book deals with modern forms of astrology. We have the Madame Blavatsky’s Theosophical Society and her creation of spiritual astrology. The creation of the popular twelve-paragraph newspaper horoscope and finally the creation of psychological astrology, first by the theosophist Alan Leo and developed further by psychoanalyst Carl Jung. Here Boxer delivers, what I regard as the biggest error in his entire book. He writes:

Yet the converse opinion–that every good astrologer must also be a good psychoanalyst–is pretty much the default amongst modern astrologers and their clients alike. For the professional astrologer, this represents a tremendous job promotion. A classical astrologer was, first and foremost, a human calculator, one whose most important qualification was his ability to solve long and tedious mathematical equations. [My emphasis]

Here Boxer, the mathematician, shows that he has literally not understood the difference between casting a horoscope and interpreting a horoscope. In fact, in his book he never really addresses the interpretation of horoscopes, which is the real work of a classical astrology. From the few hints that Boxer gives when discussing horary astrology (which he falsely labels judicial astrology) and elective astrology, he appears to think that you just plug in the planetary positions and the horoscopic spits out the interpretation algorithmically. Nothing could be further from the truth. 

Ptolemy writes at the beginning of the Tetrabiblos, I paraphrase, the science of the stars has two aspects, the first deals with the positions of the stars [our astronomy, his Almagest] and is precise, the second deals with their influence [our astrology, his Tetrabiblos], which is not precise. The first involves casting horoscopes and is mathematical, the second with their interpretations and is not mathematical.

If an astrologer, let us say in the sixteenth century the golden age of astrology, casts a full birth horoscope with planetary positions, houses, aspects, lunar nodes (which Boxer doesn’t deal with as being unnecessarily confusing, directions (explained wrongly by Boxer), lots of fortune (which he doesn’t even mention), etc. You have a very complex collection of material that has to be weighed up very carefully against each other. It is highly unlikely that any two professional astrologers would give the same interpretation, each arguing for their interpretation and explaining why the other interpretation is wrong. Very much of this art of interpretation is based on simplel psychology. A court astrologer, who is basically a political advisor, is going to include many psychological, political, and social factors into the interpretation that he delivers up for employer. 

I recently copyedited the translation of a chapter from a thirteenth century Arabic treatise on astrology that dealt with the interaction of the lunar nodes with the houses when practicing elective astrology. The complexity of the interpretive factors that have to be taking into consideration is mindboggling, so please don’t claim that “a classical astrologer was, first and foremost, a human calculator,” it simply isn’t true. 

If you have read this far you might come to the conclusion that my opinion of Boxer’s book is entirely negative, it isn’t. I think there is an excellent, interesting, and important book struggling to get out of a pool of confusion. Boxer’s strength is that of the data scientist and statistician and his sympathetic to astrology statistical analyses of various aspect of astrology are excellent and very much worth reading for anybody interested in the topic. His book cannot be considered a history of western astrology as he simply leaves much too much out. In fact, it is clear that those things he chooses to include are those that give him the possibility to apply his statistical analysis. Is it a “competent overview of astrology”? No, he leaves too much out, for example any competent overview of astrology must include the lunar nodes and their function in astrology and makes too many errors in his presentations of both the history of astrology and astronomy. Most importantly astrology is about the interpretation of horoscopes, a topic that he does his best to avoid.

[1] Alexander Boxer, A Scheme of HeavenThe History of Astrology and The Search for Our Destiny in Data

[2] Although he constantly refers to astrology rather than western astrology, he does state that his book doesn’t deal with other forms of astrology such as Indian or Chinese. 


Filed under Book Reviews, History of Astrology, History of Astronomy

Around the World in One Thousand and Eighty-three Days 

Growing up in the UK in the 1950s, history lessons in primary school, that’s elementary school for Americans, still consisted to a large extent of a glorification of the rapidly fading British Empire. The classroom globes were still covered in swathes of pink and there, at least, the sun never set on the empire that was. Another popular theme, in this collection of fairy tales and myths, was the great period of European exploration and discovery in the Early Modern Period, in which Columbus, Vasco da Gama and Magellan were presented as larger than life, heroic, visionary adventurers, who respectively discovered America, became the first European to sail to India, and, perhaps the greatest achievement of all, circumnavigated the globe. 

At grammar school history became modern European history–Napoleon, Vienna Conference, Franco-Prussian War, unification of German, First World War, rise of Fascism and Hitler, and Second World War–my generation was after all born in and grew up in the aftermath of WWII. The “heroes” of the so-called age of discovery faded into the background, becoming nothing more than a handful of half-remembered facts–1492 Columbus sailed the ocean blue. Somewhere down the line those early tales of daring do became tarnished by inconvenient facts, such as the information that the Vikings almost certainly got to America before Columbus or that Vasco da Gama only managed to sail from Africa to India because he employed a local navigator, who knew how to get there. On the whole it was not a topic that particularly interested me in the early part of my adult life. As far as history went, it didn’t seem to me at that time to be part of the history of mathematics, boy was I wrong on that, so I largely ignored it. 

However, I was aware of the gradual dethroning of Columbus, who having been appointed governor by the Spanish Crown of the islands he had discovered was later stripped of his title because of incompetence and brutality towards the indigenous population. Also, that de Gama had had to use military force to persuade the Indians to trade with him. These men were not the saints they had been painted as in my youth. However, through it all Magellan remained a heroic role model, the first man to circumnavigate the globe. 

I first became more interested in more detail about the so-called age of discovery about fifteen years ago when I became aware that the Renaissance mathematici, who now occupied a large part of my historical activities, were not mathematicians in anything like the modern sense of the word but were, as the English term has it, mathematical practitioners. That is, that they were actively engage in particle mathematics, not to be confused with the modern term applied mathematics, which included navigation and map making, as well as the design and production of mathematical instruments for navigation, surveying, and cartography. All of these activities have, of course, a direct and important connection to those voyages of discovery. This was brought home to me when I discovered that one of my favourite mathematici, the Nürnberger Johannes Schöner (1477–1547 most well known as a pioneer in the production of printed globes, had probably produced a terrestrial globe in 1523 displaying Magellan’s circumnavigation. As I wrote in a blog post from 2010:

So, what does all of this have to do with Magellan and the first circumnavigation? As Schöner was in Kirchehrenbach in his banishment he tried to curry favour with his Bishop in that he dedicated his newest terrestrial globe to him, produced in 1523 this globe featured the route of Magellan’s circumnavigation only one year after those 18 seamen struggled back to Spain. At least we think he did! The accompanying cosmographia for the globe exists but none of the globes has survived the ravages of time. How did Schöner manage to transfer the knowledge of this epic voyage so quickly into a printed globe? In this day and age where the news of Ms Watson’s achievement is blasted around the globe in all form of media within seconds of her landfall, we tend to forget that such news sometimes took years to permeate through Europe in the 16th century. At the instigation of Cardinal Matthäus Lang a great sponsor of science in this age Maximilianus Transylvanus interviewed the survivors in Spain and published his account of the voyage in 1523 and it was this account, which Schöner, who made sure to always acquire the latest travel reports through a network of contacts, used to make his globe. I said that none of his Magellan globes have survived but there is a set of globe gores in New York that appear to be those of Schöner’s 1523 globe. Globes were printed on gores, these are strips of paper shaped like segments of an orange that were then glued on to a papier mâché sphere and coloured by hand. The set of gores in New York have Schöner’s cartographical style and Magellan’s route printed on them and although there are some dissenting voices, in general the experts think that they are Schöner’s original.

Included in this quote in the information that only a very small number of the 237 seamen, who set out on this much acclaimed voyage actually made it back to Spain, and only one of the original five ships. Moreover, Magellan was not amongst the survivors having been killed in an imperial attack on indigenous natives on the island of Mactan, who refused to accept the authority of the king of Spain. I had personally garnered this information somewhere down the line.

I became increasingly interested in the mathematical aspects of the so-called age of discovery and became embroiled in an Internet debate on the naming of America with a famous, British pop historian, who was erroneously claiming that it was far more likely that America was named after the Welsh merchant, Richard Ap Meric, an investor in John Cabot’s voyages of discovery, than after Amerigo Vespucci. Being well aware of the reasons why Waldseemüller and Ringmann had named America after Vespucci on their 1507 map of the world, I wrote a long blog post challenging this twaddle. 

As part of my study of this piece of history I acquired my first book by historian extraordinary of exploration, Felipe Fernández-Armesto, his excellent biography of Vespucci, AmerigoThe Man who Gave His Name to America.[1] This was quickly followed by his equally good biography of Columbus,[2] and somewhat later by his PathfindersA Global History of Exploration.[3] So, when it was announced that Felipe Fernández-Armesto’s latest book, he’s incredibly prolific, was to be a biography of Magellan, I immediately ordered a copy and this blog post is a review of  his STRAITSBeyond the myth of Magellan.[4]

I will start by saying that Fernández-Armesto does not disappoint, and this biography of the man and his infamous voyage is up to his usual very high standards. If you have a serious interest in the topic, then this is definitely a book you should read. Although this is a trade book rather than an academic tome, Fernández-Armesto has scrupulously researched his topic and all of the book’s statements and claims are backed up by detailed endnotes. While we are by the apparatus the book also has an extensive and very comprehensive index but no general bibliography. This is one of several new books that I have without a general bibliography, meaning that if you become interested in a referenced volume and it’s not the first reference, then you have to plough your way back through the endnotes, desperately searching for that all important first reference, which contains the details that you require to actually find the book. Staying briefly with the general description, each chapter has a frontispiece consisting of a contemporary print with a detailed descriptions that related to the following chapter. There are also five grey tone maps scattered throughout the book showing places referred to in the narrative.

One thing that Fernández-Armesto makes very clear throughout his book is that the sources for actual hard information about Magellan are very thin and those that do exist are often contradictory. Because he very carefully qualifies his statements concerning Magellan, weighing up the sources and explaining why he believes the one version rather than the other, this makes the book, whilst not a hard read, shall we say a very intense read. Put another way, Fernández-Armesto doesn’t present his readers with a smooth novel like narrative, lulling them into thinking that we know more than we do, but shows the reader how the historian is forced to construct their narrative despite inadequate sources. This is a lesson that other trade book authors could learn.

The central myth of the Magellan story that Fernández-Armesto tackles in his book is that of the inspirational figure, who set out to circumnavigate the world. Not only did Magellan personally fail to do so, a fact that is so often swept under the carpet in the simple claim that he was the first man to do so, but that he in fact never had the intention of doing so. 

In the somewhat less than first half of his book Fernández-Armesto takes the reader through the details of what we know about Magellan’s life before that infamous voyage. His origins, his life and education on the Portuguese court, his service for the Portuguese Crown both as a seaman and a soldier. His reasons for leaving Portugal and moving to Spain, where he offered his services to the Spanish Crown instead. All of this leads up to his plans for that voyage and the motivation behind it. His intended aim was not to sail around the world but to find a passage through the Americas from the Atlantic to the Pacific, or Southern Sea, as it was generally known then, and then to sail across the Pacific to the Moluccas (Spice Islands), today known as the Maluka Islands, and hopefully demonstrate that they lay in the Spanish half of the globe, as designated by the Pope’s Tordesillas Treaty. Having done so to then return to Spain by the same route. Nobody actually knew in which half of the globe the Moluccas lay, as the treaty only specified the demarcation line or meridian in the Atlantic and it was not known where the anti-meridian lay in the Pacific, which in general everybody, including Magellan, thought was much smaller than it actually is.

Due to the uncertainties that this plan, was there even a passage through the Americas joining the two oceans, was it possible to cross the Pacific by ship, did the Moluccas actually lay within the Spanish hemisphere, the negotiations to set up the voyage and the persuade the Spanish Crown to finance it were tough and complex and Fernández-Armesto takes the reader through them step by step. Having succeeded, we then set sail with Magellan on a voyage that was an unmitigated disaster every single sea mile of the way.

The somewhat more than second half of Fernández-Armesto’s narrative is a detailed account, as far as it is possible to reconstruct it, of what might be described, with only slight exaggeration, as the voyage to hell and back with long periods in purgatory. Possibly the only thing that is admirable about Magellan and the voyage is his tenacity in the constant face of doom and disaster, although that tenacity takes on more and more maniacal traits as the voyage proceeds.

Fernández-Armesto’s biography of the man and his voyage is a total demolition of the myths that have been created and propagated over the last five centuries, leaving no trace of valour, heroism, or gallant endeavour. The voyage was an unmitigated disaster perpetrated by a ruthless, driven monomaniac. At the end of his excellent tome Fernández-Armesto illustrates how the myth of Magellan and his circumnavigation was put into the world, starting almost as soon as the Victoria, the only one of the five ships to complete the circumnavigations, docked in Spain more than a thousand days after it set sail with only a handful of the crews that started that voyage. Fernández-Armesto also list some of the myriad of organisations, objects, institutes, prizes etc. that proudly bear Magellan’s name, his attitude to all this being summed up perhaps by his comment on the Order of Magellan awarded by the Circumnavigators Club of New York:

Though it seems astonishing that an award for “world understanding should be named for a failed conqueror who burned villages ad coerced and killed people. (p. 277)

As a final comment on this possibly definitive biography, I learnt in reading this book that the early explorers, Columbus, da Gamma, Magellan et al identified both themselves and their endeavours with the heroic knights in the medieval tales of chivalry and romance, riding their ships out on quests of discovery that would bring the fame, fortune, and honour. Magellan’s quest was about as far removed from this image as it was possible to get. 

[1] Felipe Fernández-Armesto, AmerigoThe Man who Gave His Name to America, Weidenfeld & Nicolson, London, 2006.

[2] Felipe Fernández-Armesto, Columbus, OUP, Oxford & London, 1991, ppb Duckworth, London, 1996

[3] Felipe Fernández-Armesto, PathfindersA Global History of Exploration, W W Norton, New York, 2006, ppb 2007

[4] Felipe Fernández-Armesto, STRAITSBeyond the myth of Magellan, Bloomsbury, London, Oxford, New York, New Delhi, Sydney, 2022


Filed under Book Reviews, History of Navigation, Renaissance Science

Illuminating the Middle Ages

It is probably true that no period in European history had been so misconceived, misconstrued, misrepresented, as the Middle Ages. Alone the fact that a period of history that is often considered to have lasted a thousand years from 500 to 1500 CE is perceived as somehow being a single, monolithic entity is at best a joke and at worst total nonsense; one that we owe to the Renaissance Humanists, who regarding themselves as the inheritors of the glory that was the Rome of Cicero and Quintilianus labelled the time span in between antique Rome and their own age, the middle period. A period of ignorance, illiteracy, and barbaric Latin in their opinion. Although we should know better, we continue to live with the Humanists coup de grace that effectively consigned a thousand years of history to the rubbish bin, not worthy of serious consideration. 

Although I assigned dates to it above, alone trying to fix a beginning and/or an end to this period is the subject of hot debates amongst historians. Maybe, the simple answer is that it didn’t really begin or end and there is much more continuity to European history than the labels Antiquity, Middle Ages, Renaissance or Early Modern Period would at first glance imply. 

Unfortunately, whatever historians might think, do, or say, there is a very popular perception of the Middle Ages that gets regurgitated at regular intervals in novels, films, and television entertainment programmes. This is a dark, duster and barbaric period ruled over by the totalitarian, science rejecting, witch and heretic burning Church. A period of brutal wars carried out by tyrannical rulers. A period in which women are either damsels in distress, aged, wizened spinsters, whores, or witches. Peasants are filthy, downtrodden, superstitious, subhumans, who live in hovels and are subjected to the brutal whims of the tyrannical rulers and the Church. The term most often associated with this parody of the Middle Ages, and it really is pure parody, is the Dark Ages, which despite the best efforts of historians in recent decades to replace it with the Early Middle Ages is still widely used.

Two recent books on the Middle Ages have in their titles turned the tables rechristening the Middle Ages with synonyms for illumination. The first was Seb Falk’s excellent presentation of the real history of medieval science, The Light Ages, which I reviewed here. The second is Matthew Gabriele & David M Perry’s The Bright AgesA New History of Medieval Europe[1], which I shall briefly review here.  

Whereas Falk concentrates on the history of medieval science Gabriele & Perry’s book deals with the general political and religious history of Europe from the early fifth century to the early fourteenth century. What Gabriele & Perry can’t deliver in the roughly two hundred and fifty pages of their volume is a detailed historical narrative of the entire European history of the nine hundred years that their book covers; they would probably require two and a half thousand pages for that. What they deliver is an episodic narrative of the period, which sketches very informatively the main developments, illustrating the ups and downs, twists and turns of European history that took place over this almost millennium. 

Whilst the narrative style of the two authors is light and breezy making their book a comparatively easy read and they also succeed in effectively demolishing a lot of myths about the medieval period, the book left me wanting more than they delivered. However, before I explain my reservations a couple of positive aspects of the book.

The first in in terms of the contents. Whereas, it is common in discussions of the Middle Ages to talk, as I did above, of the Church, meaning the Catholic Church, as if there was only one version of Christianity throughout the period, the authors show how different dominant political groups adhered to different interpretations of Christianity, during the Early Medieval Period and that a monolithic Catholic Church was a quite late development.

The second very positive aspect is the clear demonstration that there was more continuity between the decline of the Roman Empire and its political structures and the Early Modern Period than the ‘fall’ of popular perception.

For me the third big plus point is in the bibliography or rather the extensive further reading recommendations. The book is a trade book, not an academic one, aimed at a fairly wide audience and as such has not foot or end notes and no conventional bibliography. However, at the end there is a twenty-page Further Reading section, which chapter for chapter give annotated recommendation for deeper exploration of the topic dealt with in that chapter.

Now my personal reservations. Firstly, maybe it’s my problem, but a lot of the time I found that the authors were assuming too much previous knowledge for the level of text that they are trying to present in their book. For my taste it is neither an introductory text nor an advanced one, but an uneasy hybrid stuck somewhere in between. 

My second reservation is, in my opinion, more important. The book is very heavily tilted towards the two themes of religion and politics in the medieval period, which of course are very much intertwined for most of the period under discussion and this makes the book very narrow in its presentation of the period. There is next to nothing on agriculture, technology, trade, science, or finance, all areas which underwent important developments during the Middle Ages and helped to shape the future. Seb Falk has naturally covered the science and John Farrell the technology in his The Clock and the CamshaftAnd Other Medieval Inventions We Still Can’t Live Without, which I reviewed here. However, I feel that they should at least have been addressed in Garbriele & Perry’s volume.

As it stands The Bright Ages is good on the areas it covers and is definitely worth a read but in my opinion it could and should have been so much more.

[1] Matthew Gabriele & David M Perry, The Bright AgesA New History of Medieval Europe, Harper, New York, 2021.


Filed under Book Reviews, Uncategorized

A Clock is a Thing that Ticks

As I have mentioned a few times in the past, I came late to the computer and the Internet. No Sinclairs, Ataris, or Commadores in my life, my first computer was a Bondi Blue iMac G3. All of which is kind of ironic, because by the time I acquired that G3, I was something of an expert on the history of computing and computing devices. Having acquired my G3, I then took baby steps into the deep waters of the Internet. My initial interest was in music websites starting with the Grateful Dead. Did I mention that I’m a Dead Head? One day I stumbled across Mark Chu-Carroll’s Good Math, Bad Math blog, which in turn introduced me to the Science Blogs collective of which it was a part. Here I discovered, amongst other, the Evolving Thoughts blog of John Wilkins. Who, more than any other, was responsible for me starting my own blog. Another blog that I started reading regularly was Uncertain Principles by the American physicist Chad Orzel, who wrote amusing dialogues explain modern physics to his dog Emmy. A publisher obviously thought they were good, they were, and they soon appeared as a book, How to Teach Physics to Your Dog (Scribner, 2010), launching his career as a writer of popular science books. This was followed by How to Teach Relativity to Your Dog (Basic Books, 2012) with the original book now retitled as How to Teach [Quantum] Physics to Your Dog. Leaving the canine world, he then published Eureka: Discovering Your Inner Scientist (Basic Books, 2014) followed by Breakfast With EinsteinThe Exotic Physics of Everyday Objects (BenBella Books, 2018). 

All of the above is a longwinded introduction to the fact that this is a review of Chad Orzel’s latest A Brief History of TimekeepingThe Science of Marking Time, from Stonehenge to Atomic Clocks[1].

Astute, regular readers might have noticed that I reviewed Davis Rooney’s excellent volume on the history of timekeeping About TimeA History of Civilisation in Twelve Clocks (Viking, 2021) back in September last year and they might ask themselves if and how the two books differ and whether having read the one it is worth reading the other? I follow both authors, and they follow each other, on Twitter and there were several exchanges during last year as to whether they were covering the same territory with their books. However, I can honestly report that if one is interested in the history of time keeping then one can read both books profitably, as they complement rather than copy each other. Whereas Rooney concentrates on the social, cultural, and political aspects of measuring time, Orzel concentrates on the physics of how time was measured.

The title of this blog post is the title of the introductory chapter of Orzel’s book. This definition I viewed with maximum scepsis until I read his explication of it:

At the most basic level a clock is a thing that ticks.

The “tick” here can be the audible physical tick we associate with a mechanical clock like the one in Union’s Memorial Chapel, caused by collision between gear teeth as a heavy pendulum swings back and forth. It can also be a more subtle physical effect, like the alternating voltage that provides the time signal for the electronic wall clock in our classrooms. It can be exceedingly fast, like the nine-billion-times-a-second oscillations of the microwaves used in the atomic clock that provides the time signals transmitted to smartphones via the internet, or ponderously slow like the changing position of the rising sun on the horizon.

In every one of these clocks, though, there is a tick: a regular repeated action that can be counted to mark the passage of time. 

I said above that what distinguishes Orzel’s book is a strong emphasis on the physics of timekeeping. To this end, the book had not one, but two interrelated but separate narratives. There is the main historical narrative in language accessible to every non-expert reader describing forms of timekeeping, their origins, and developments. The second separate narrative, presented on pages with a grey stripe on the edge, takes the willing reader through the physics and technical aspects behind the timekeeping devices described in the historical narrative. Orzel is a good teacher with an easy pedagogical style, so those prepared to invest a little effort can learn much from his explanations. This means that the reader has multiple possibilities to approach the book. They can read it straight through taking in historical narrative and physics explication as they come, which is what I did. They can also skip the physics and just read the historical narrative and still win much from Orzel’s book. It would be possible to do the reverse and just read the physics, skipping the historical narrative, but I, at least, find it difficult to imagine someone doing this. Other possibilities suggest themselves, such as reading first the historical narrative, then going back and dipping into selected explanations of some of the physics. I find the division of the contents in this way a very positive aspect of the book. 

Orzel starts his journey through time and its measurement with the tick of the sun’s annual journey. He takes us back to the Neolithic and such monuments as the Newgrange chamber tomb and Stonehenge which display obvious solar orientations. The technical section of this first chapter is a very handy guide to all things to do with the solar orbit. The second chapter stays with astronomy and the creation of early lunar, lunar-solar and solar calendars. Here and in the following chapter which deals with the Gregorian calendar reform there are no technical sections. 

In Chapter 4, The Apocalypse That Wasn’t, Orzel reminds us of all the rubbish that was generated in the months leading up to the apocalypse supposedly predicted by the Mayan calendar in 2012. In fact, all it was the end of one of the various Mayan cycles of counting days. Orzel gives a very good description of the Mayan number system and their various day counting cycles. An excellent short introduction to the topic for any teacher. 

Leaving Middle America behind, in the next chapter we return to the Middle East and the invention of the water clock or clepsydra. He takes us from ancient Egypt and the simplest form of water clock to the giant tower clock of medieval China. The technical section deals with the physics of the various systems that were developed to produce a constant flow in a water clock. In the simplest form of water clock, a hole in the bottom of a cylinder of water, the rate of flow slows down as the mass of water in the cylinder decreases. 

Chapter 6 takes us to the real tick tock of the mechanical clock from its beginnings up to the pendulum clock. Interestingly there is a lot of, well explained, physics in the narrative section, but the technical section is historical. Orzel gives us a careful analysis of what exactly Galileo did or did not do, did or did not achieve with his pendulum experiments. The chapter closes with the story how the pendulum was used to help determine the shape of the earth.

The next three chapters take as deep into the world of astronomy. For obvious reasons astronomy and timekeeping have always been interwoven strands. We start with what is basically a comparison of Mayan astronomy, with the Dresden Codex observations of Venus, and European astronomy. In the European section, after a brief, but good, section on Ptolemy and his epicycle- deferent model, we get introduced to the work of Tycho Brahe.

The rules of the history of astronomy says that Kepler must follow Tycho and that is also the case here. After Kepler’s laws of planetary motion, we arrive at the invention of the telescope, the discovery of the moons of Jupiter and the determination of the speed of light. If you want a good, accurate, short guide to the history of European astronomy then this book is for you. 

Chapter nine starts with a very brief introduction to the world of Newtonian astronomy before taking the reader into the problem of determining longitude, a time difference problem, and the solution offered by the lunar distance method as perfected by Tobias Mayer. Here, the technical section explains why the determination of longitude is a time difference problem, how the lunar distance method works, and why it was so difficult to make it work.

Of course, in a book on the history of timekeeping, having introduced the longitude problem we now have John Harrison and the invention of the marine chronometer. I almost cheered when Orzel pointed out that although Harrison provided a solution, it wasn’t “the” solution because his chronometer was too complex and too expensive to be practical. The technical section is a brief survey of the evolution of portable clocks. The chapter closes with a couple of paragraphs in which Orzel muses over the difference between “geniuses” and master craftsmen, a category into which he places both Mayer and Harrison. I found these few lines very perceptive and definitely worth expanding upon. 

Up till now we were still in the era of local time determined by the daily journey of the sun. Orzel’s next chapter takes us into the age of railways, and telegraphs and the need for standardised time for train timetables and the introduction of our international time zone system. The technical section is a fascinating essay on the problems of synchronising clocks using the telegraph and having to account for the delays caused by the time the signal needs to travel from A to B. It’s a hell of a lot more complex than you might think.

We are now firmly in the modern age and the advent of the special theory of relativity. Refreshingly, Orzel does most of the introductory work here by following the thoughts of Henri Poincaré, the largely forgotten man of relativity. Of course, we get Albert too.  The technical section is about clocks on moving trains and will give the readers brains a good workout. 

Having moved into the world of modern physics Orzel introduces his readers to the quantum clock and timekeeping on a mindboggling level of accuracy. We get a user-friendly introduction to the workings of the atomic clock. This was the first part of the book that was completely new to me, and I found it totally fascinating. The technical section explains how the advent of the atomic clock has been used to provide a universal time for the world. The chapter closes with a brief introduction to GPS, which is dependent on atomic clocks.

Einstein returns with his general theory of relativity and a technical section on why and how exactly gravity bends light. A phenomenon that famously provided the first confirmation of the general theory.

Approaching the end, our narrative takes a sharp turn away from the world of twentieth century physics to the advent and evolution of cheap wrist and pocket watches. In an age where it is taken for granted that almost everyone can afford to carry an accurate timekeeper around with them, it is easy to forget just how recent this phenomenon is. The main part of this chapter deals with the quartz watch. A development that made a highly accurate timepiece available cheaply to everyone who desired it. Naturally, the technical section deals with the physics of the quartz clock. 

The book closes with a look at The Future of Time. One might be forgiven for thinking that modern atomic clocks were the non plus ultra in timekeeping, but physicists don’t share this opinion. In this chapter Orzel describes various project to produce even more accurate timepieces.

Throughout the book are scattered footnote, which are comments on or addition to the text. The book is illustrated with grey scale drawing and diagrams that help to explicate points being explained. There is a short list of just seven recommended books for further reading. I personally own six of the seven and have read the seventh and can confirm that they are all excellent. There is also a comprehensive index.

Chad Orzel is a master storyteller and despite the, at times, highly complex nature of the narrative he is spinning, he makes it light and accessible for readers at all levels. He is also an excellent teacher and this book, which was originally a course that he teaches, would make a first-class course book for anybody wishing to teach a course on the history of timekeeping from any level from say around middle teens upwards. Perhaps combined with Davis Rooney’s About TimeA History of Civilisation in Twelve Clocks, as I find that the two books complement each other perfectly. Orzel’s A Brief History of TimekeepingThe Science of Marking Time, from Stonehenge to Atomic Clocks is a first-rate addition to the literature on the topic and highly recommendable. 

[1] Chad Orzel, A Brief History of TimekeepingThe Science of Marking Time, from Stonehenge to Atomic Clocks, BenBella Books, Dallas, TX, 2022


Filed under Book Reviews, History of Astronomy, History of Physics

Chronology, history, or prophecy?

Bible chronology is a fascinating Early Modern intellectual phenomenon that combines science, history, and theology. Put simply, it is basically the attempt, assuming the Old Testament to be true and historically accurate, to develop the time frame of that history bringing into accord with what was known of the histories of the ancient cultures and calculate backwards to the point of God’s creation of the world. Although aware of its existence for a long time I paid it little heed because there were/are so many other things that interest me and occupy my time. This changed when the so-called gnu-atheists, whom I regard as smug ignoramuses, who give atheism a bad name, started to mock the Irish mathematician and theologian, James Ussher, Archbishop of Armagh, and Primate of All Ireland, on the “earth’s birthday”, 22 October, the date that Ussher calculated for the day of creation in his Bible chronology. A date well known amongst Protestants because it was enshrined in the Book of Common Prayer. I took up cudgels on Ussher’s behalf and wrote a blog post, In defence of the indefensible, pointing out that in the framework within which Ussher was working his calculations were in fact totally rational. In this post I wrote amongst other things:

Ussher was by no means the only prominent Bible chronologist of the 16th and 17thcenturies the most famous being the philologist and historian Joseph Justus Scaliger and of course Isaac Newton; others such as Johannes Kepler and Phillip Melanchthon also dabbled.

Now, it is well known that I am interested in everything that Isaac Newton indulged in during his long and unbelievably productive life, but that unbelievable productivity is exactly the problem. Newton wrote literally millions of words over a vast range of topics. If James Brown could crown himself, the hardest working man in show business, then Newton could crown himself the hardest working man in the history of science. Although I did write a brief post sketching Newton’s involvement in Bible chronology entitled, Newton was one too, the topic got put very definitely on the back burner.  I wrote another post on Bible chronology, about Joseph Justus Scaliger’s involvement, Counting the days, because his Julian Year Count, converted to the Julian Day Count became, in the nineteenth century, the universal dating system for astronomers.

Returning to Newton’s impossibly vast intellectual output, most people over the decades and centuries since his death concentrated on his mathematics, astronomy, and physics, actually by far the smallest part, whilst quietly ignoring the rest. There have been notable exceptions, which I’m not going to list here, but they were on the whole piecemeal. In more recent times the historian Rob Iliffe set up the Newton Project to systematically edit, comment upon, and make available Newtons vast inheritance, initially in Cambridge, and then somewhat ironically moving the whole to Oxford University, where it still current resides. There is a parallel Chymistry of Isaac Newton project at Indiana University. The Newton Project has been producing first class results and publishing first class material, such as Iliffe’s Priest of NatureThe Religious Worlds of Isaac Newton (OUP, 2019) for some time now and one of the most recent publications is Cornelius J Schilt, Isaac Newton and the Study of ChronologyProphecy, History, and Method (Amsterdam University Press, 2021), which could also be titled everything you ever wanted to know about Bible chronology in general and Isaac Newton’s involvement in it in particular. Yes, it really is that comprehensive!

The first thing to note is that this is a very serious piece of academic research and not in anyway a popular book. However, Schilt writes in a clear accessible style, so that anybody, who is interested, and is prepared to invest the effort can read the book with profit, even if they come to the topic as Bible chronology virgins, so to speak.

 A short introduction sets out the purpose of Schilt’s research, the problems that it entailed and a brief guide to the sections of the book. It closes with an unusually feature of the book. Instead of the usual massive bibliography at the end of the book, each section, and I will explain the sections shortly, closes with an, often extensive, bibliography for that section. The book is divided into four sections, each of which deals with a different aspect of Newton’s work and Schilt’s research into that work.

The first section is a comparatively short and concise, but highly informative, explanation of what exactly Bible chronology was in the Early Modern period. It illustrates how individual Bible chronologist approached the topic and what they hoped to achieve through their work. Having explained Bible chronology, Schilt closes the section with the question, Isaac Newton … Chronologist? Here Schilt discusses Newton’s two published chronology text, the first during his lifetime and heavily criticised and the second put together from his convolute of manuscripts by his acolytes after his death. Here Schilt touches upon, for the first time, the sheer volume of manuscripts and manuscript fragments on the topic, none of them noticeable finished, that Newton left behind in a total chaos, when he died, for historians to try and make some sort of sense out of. This section closes with an extremely extensive bibliography. If one just wished to read an introduction to Bible chronology and not Newton’s work in particular, then this section provides an excellent one. 

In the second section, Schilt introduces the reader to the mind of Isaac Newton and how it worked when he was producing his chronological work. We start with his library, the books he owned. The books that he read to inform himself about ancient history. Primary text by ancient authors for their historical content. Books by contemporary authors for information about which other ancient books he should read. Lists of books that he wished to acquire to further his knowledge. This is followed by Newton’s note taking habits. Here we run into major problems of which I was already aware from other areas of Newton’s work, mathematics, physics, astronomy. Newton was anything but organised in his note taking, using random sheets of paper, using the same sheet two-times years apart etc. etc. How Newton marked passages in books, not by underlining but by dogearing pages bending them over so far that the corner pointed to the passage in question.

The section closes out with a discussion of the fact Newton was an outsider, an independent scholar with no connections to others working in the same or related fields. Newton worked for himself not with others.

The second section makes very obvious that on a meta-level throughout the book we also get a very clear picture of how the researcher, Schilt, worked. He doesn’t just present the results of his research but outlines in detail how he extracted his results from the chaos that is both Newton’s papers and his approaches to his work over the years. This meta-level continues throughout the book and gives powerful insights into how to approach such a research task and carry it through to completion.

The third section takes the reader into the development history of Newton’s earliest chronological treatise, Theologiae gentilis origines philosophicae, known as Origines for short created literally over decades. This is simply not a working manuscript but an extensive collection of manuscripts, fragments, paragraphs, chapters, outlines. Schilt takes his reader through his analysis of what belongs where and why. Explaining his reasons for dating various pieces of writing and why he thinks over separately produced manuscripts belong to the Origines.

The reader gets presented with a master class in academic research detective work.

In the fourth and final section, Schilt does the same for the Chronology of Ancient Kingdoms Amended, as he did for Origines in section three. This is the manuscript on which Newton was working when he died, and which was edited and published by John Conduitt and Martin Folkes. Schilt also delivers a deep analysis as to why Newton was involved in chronological studies at all. Another master class in academic research detective work. As with the first two sections two and three both have their own bibliographies. 

I’m not going to go into any details of what Newton is trying the achieve with his chronological work, you’ll have to read the book for that, but his work is very different from that of the other Bible chronologists that the reader meets in section one. At the end of that first segment Schilt poses the question, is Newton a chronologist. His conclusion at the end of the fourth section is no he isn’t really. Newton’s chronology serves the higher purpose of helping him to analyse the Bible prophecies a central concern of his whole approach to religion. 

The book closes with “Some Concluding Remarks” which gives a one sentence summary of the book better then any I could create:

In this book, I have purposely presented the narrative of Newton’s chronological studies from the bottom up, as a quest in search of the real Chronology of Ancient Kingdoms Amended and the real Newton

This he does brilliantly. He goes on the point out that given the vast quantity of manuscript material that Newton left behind when he died and which became spread out all over the world when Newton’s papers were sold off in public auction in the 1930s, his work and the work in general of the Newton Project and the Chymistry of Isaac Newton project, has only become possible because of digitation of the material making it available to researchers.

The book is excellently presented, it closes with another general bibliography and an excellent index. Each of the four sections starts with a clear and informative short abstract explaining its contents. It has extensive footnotes, not the dreaded endnotes. There are illustrations that are just excerpts from manuscripts, which, however, are interesting as they often show Newton actively editing his work. There are also diagrammatical presentations of Schilt’s reconstructions of the order in which individual pieces of work were created and how various manuscripts fit together (see above).

I suspect Schilt’s book is compulsory reading for any serious student of the whole Newton, i.e., not just those interested in the maths and physics and also for scholars of Bible chronology. However, I think it can also be read by those more generally interested in Newton the man, a complex, puzzling and totally fascinating figure. Schilt has opened another window on that conundrum that is J M Keynes’ “the  last of the magicians” Woolsthorpe’s finest, Isaac Newton. 


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Occult studies towards a modern approach.

This review is very much a co-production with Dr Petra Schmidl, an expert on Islamicate occult studies, and she is in fact the lead author

The last couple of decades has seen a steady increase in both the volume and the quality of the studies of the occult sciences, magic, astrology, and alchemy, along with the acknowledgement that these studies very much belong to any attempt to produce a complete picture of the history of science. 

I have already, in the past, mentioned that I regularly attend the Tuesday evening lectures at the International Consortium for Research in the HumanitiesFate, Freedom and Prognostication. Strategies for Coping with the Future in East Asia and Europe a research institute located on the University of Erlangen.  I have also reviewed two books on the occult sciences that have their origins in said institute, Darrel Rutkin’s excellent Sapientia Astrologica (Springer, 2019) and the equally excellent, Prognostication in the Medieval World eds. Matthias Heiduk, Klaus Herbers and Hans-Christian Lehner (De Gruyter Reference, 2021). Today, I’m looking at another book than came, not directly from but via the same source, Islamicate Occult Sciences in Theory and Practice.[1] This is a collection of papers presented at the three-day international conference Islamic Occultism in Theory and Practice held at the Ashmolean Museum, Oxford University in 2017.

The book opens with a thirty-two-page introductory essay, written by Liana Saif (Warburg Institute & Universitè Catholique de Louvain) and Francesca Leoni (Ashmolean Museum) that is both a polemic and a manifesto. It opens with a definition and explication of the term occult sciences–magic, astronomy, astrology–respective Islamicate cultures. This is followed with a chronological description of how the historiography of this discipline has changed and evolved over the decades. In particular they emphasise that occult studies have progressed from being handled as a stand-alone exotic topic, to becoming imbedded in their cultural and especially scientific contexts.  The introductory essay closes with an explanation of how the approach of the original conference and the resulting book is an advance on previous presentation of the topic. They argue that theoretical presentations and the occult sciences and practical aspects, meaning material culture, talisman etc., have in the past been handled separately in conferences and publications and their aim in this conference and the resulting book was to bring together researchers on the two aspects and see how they interact. The introduction closes with a nine-page bibliography covering the whole topic.

The book itself is presented in two equal halves of six papers each, the first six on theory the second on practice. The book closes with a thirty-four-page postscript by Travis Zadeh (Yale University), which takes a deeper look at the theory/practice divide in occult studies.  

The theory papers are:

1) Charles Burnett (Warburg Institute) on the the three divisions of magic as presented by Maslama al-Qurṭubī (d. 964), the author of the Ghāyat al-ḥākim (“the Goal of the Sage”) also known by its Latin title “Picatrix”. They comprise alchemy, talismans, and nīranjāt, “a magical practice that includes a combination of mixing and processing ingredients, invoking spiritual beings, burning incense (suffumigation), and making figurines to manipulate spiritual forces.” (p. 50-51). 

2) Bink Hallum (British Library) provides an overview of the early Arabic awqāf literature. He begins with searching for pre-Islamic developments in China, Greece, and India, and introduces in the second part new evidence, such as newly discovered treatises written before the 13th c. 

3) Liana Saif provides a study of the Risāla al-sīḥr (“Letter on Magic”) comparing various version and manuscripts.

4) Michael Noble (Ludwig Maximillian University, Munich) follows with a closer look on the Sirr al-maktūm (“The Hidden Secret”) of Fakhr al-Dīn al-Rāzī (d. 1210) as well as on his predecessor’s work, the Kitāb al-Milal wal-niḥal (“The Book of the Religions and Sects”) by ˁAbd al-Karīm al-Sharastānī (d. 1153) to delve into the soteriological aspects of Sabian astral magic. 

5) In the next paper, Noah Gardiner (University of South Carolina) investigates the Naẓm al-sulūk fi musāmarat al-mulūk (“Regulation of Conduct: On the Edification of Kings”) by ˁAbd al-Raḥmān al-Bisṭāmī (d. 1454), a treatise that he places at the intersection between occult sciences, namely lettrism, and historiography. 

6) The first part closes with Maria Subtelny introducing the Asrār-i qāsimī (“Qasimian Secrets”) by Kāshifi (d. 1504/05), a manual of the occult sciences, whose author played, together with his son Fakhr al-Dīn ˁAlī Ṣāfī (d. 1532/33), “a key role in the popularisation of Persian literature on the occult sciences” (p. 267). 

Although the second part of the book is about practice i.e., material culture, it actually opens with two textual examples.

7) Jean- Charles Coulon (Institute de Recherche et d’Histoire des Textes, National Centre for Scientific Research, Paris) introduces the Kitāb Sharāsīm al-hindiyya (“The Book of Sharāsīm, the Indian”). Having described and discussed the seven existing manuscripts he closes with the Arabic Text and an English translation of the introduction to the introduction to the Kitāb Sharāsīm al-hindiyya. 

8) This is followed by Matthew Melvin-Koushki (University of South Carolina) discussing a treatise by Kemālpaşazāde Aḥmad (d. 1534), who uses lettrism to “scientifically prove the Ottoman sovereign’s [Selīm I. (d. 1520) – pgs] conquest of the Mamluk capital [Cairo – pgs] to be cosmically inevitable” (p. 383) and to promotes by this means his courtly career. 

9) Turning now to material culture Maryam Ekhtiar (Metropolitan Museum of Art) and Rachel Parikh present examples of arms and armour “talismanic in nature” (p. 420), also documenting the human need for encouragement and protection when faced with the threat of war and death. They discuss the materials used, in particular stones that possess “magical and medicinal properties” (p. 422), and list talismanic motifs and symbols such as the seal of Solomon or the hand of Fāṭima. 

10) In his contribution Farouk Yahyo (SOAS) first reflects generally on the talismanic properties of calligrams, graphically arranged script often in the form of an animal. He then discusses the specific case the case of the Lion of ˁAlī in South-East Asia. His study provides insights into Sunnī and Shīˁī adaptions of the motive, its alteration in a Muslim society in contact with Buddhist traditions, and on the efficacy of objects inscribed with this calligram. 

 11) Francesca Leoni (Ashmolean Museum) follows this with a presentation of a stamped talisman (late 19th, early 20th c.) whose rich collection of inscriptions and diagrams provides a nearly encyclopaedic reference text of talismanic contents used in Islamicate societies. 

12) The final paper written by Christiane Gruber (University of Michigan) introduces a recent development in Turkey, talismanic cards and magnets offered for sale in today’s Istanbul markets. Her essay stresses not only the relevance of the topic up to today but also points to actual changes of the political settings in Turkey and its neighbourhood that are reflected in these objects. 

The papers mostly begin with a general introduction integrating the topic in an often broadly defined context and concluding with a high-quality case study. The papers do not have an introductory abstract, which would probably have been an aid to the potential reader. They do, however, have extensive footnotes and all papers close with comprehensive bibliographies. 

Most quotes are provided in their original languages and script accompanied by an English translation. A great number of figures accompanies the essays. In particular, the practice papers include some very beautiful full colour illustrations. In the essays now and then a table is also included that summarizes the contents and presents it in a more neatly arranged. Usually, terms, e.g., in Arabic, are translated or shortly explained, concise information added to persons, dynasties, places, events and the like. 

Frequently reappearing topics are discussions of the terminological and classificational issues, the interdependencies of reason, religion and superstition, differences in Shīˁī and Sunnī attitudes towards the occult sciences, the coherencies of Sufism and occult sciences and the transfer of knowledge. Repeatedly featured are the Rasāˀil of the Ikhwān al-Ṣafāˀ and Maslama al-Qurṭubī’s Ghāyat al-ḥākim. Other subjects appearing in the fourteen essays can be easily accessed via the well-elaborated index. As to be expected from Brill, the physical presentation of the book is first class, good quality paper, very readable font, and solid binding. Though, of course, being Brill the list price, at €219/$249, is well beyond the financial capabilities of many potential readers. 

This book should interest all those working in occult studies, in particular, of course, those active in the cultural and intellectual history of the Islamicate societies. Its greatest strength is its inclusion of both the theoretical and epistemological basics but also considering the material manifestations, indicating a route for future research. If the book has a deficit, it is the very strong emphasis in the collected papers on magic and the comparative paucity of content on astrology and alchemy. Maybe a future conference and subsequent volume of collected papers could even out this deficit. 

[1] Leoni, Francesca; Melvin-Koushki, Matthew S.; Saif, Liana; Yahya, Farouk (eds.): Islamicate Occult Sciences in Theory and Practice(Handbook of Oriental studies. Section One, Ancient Near East / Handbuch der Orientalistik 140). Brill: Leiden, Boston 2020

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Would you like a new body for that brain, sir?

Brain transplants are the subject of science fiction and Gothic horror, right? One of the most famous Gothic horror stories, Mary Shelley’s Frankenstein; or, The Modern Prometheus features a brain transplant, of which much is made in the various film versions. But in real life, a fantasy not a reality, or? Wrong, the American neurosurgeon Robert White (1926–2010) devoted most of his working life to the dream of transplanting a human brain, experimenting, and working towards fulfilment of this dream. I’m a voracious reader consuming, particularly in my youth, vast amounts of scientific and related literature, but I had never come across the work of Robert White, which took place during my lifetime. Thanks to Brandy Schillace, this lacuna in my knowledge has been more than filled, through her fascinating and disturbing book Mr. Humble and Dr. ButcherA Monkey’s Head, the Pope’s Neuroscientist, and the Quest to transplant the Soul[1], which tells in great detail the story of Robert White’s dream and his attempts to fulfil it.

The title is of course a play on the title of Robert Louis Stevenson’s notorious Gothic novella Strange Case of Dr Jekyll and Mr Hyde, the story of a medically induced split personality, with a good persona and an evil one. Here, Mr Humble refers to the neurosurgeon Bob White, deeply religious, Catholic family father and brain surgeon, who always engaged 150% for his patients. A saint of a man, who everybody looked up to and admired.

Mr Humble

Dr. Butcher refers to the research scientist Dr White, who carried out a, at times truly brutal, programme of animal experimentation on the way to his ultimate goal, the transplantation of a human brain.

Schillace takes us through Robert White’s entire life in detail, illustrating both sides of his personality, at the same time demonstrating that it is not so simple to separate the supposedly contradictory aspect of that personality into the neat division suggested by the title. White both a neurosurgeon and a theoretical neurologists regarded his dream of becoming the first man to carry out a brain transplant, as his greatest medical contribution to the welfare of humanity. Just think what it would mean to a quadriplegic with a healthy and creative brain, trapped in a degenerating body to have their life revitalised by having their brain transferred to the healthy body of a car crash victim, he argued. 

Schillace’s book not only tells the life story of the good Doctor Bob, but embeds it deeply in the medical, social, ethical, and political contexts in which it evolved. For example, the reader might justifiably ask how White managed to get research financing, which he did, for what at first glance looks like the script for a Hollywood horror movie. The answer is as surprising as it is simple, the Cold War. We tend to think of the Cold War in terms of nuclear weapons and the space race, but the rivalry between the two superpowers, as they were called, in the post Second World War period covered almost all human activities, including, as it turns out, brain transplants. 

A Russian researcher, Vladimir Demikhov, had carried out numerous experiments on dogs in the post war periods, including transplanting the head of one dog onto the body of a second dog creating a two headed monster that did not live very long. When pictures of Demikhov’s two headed dog appeared in the West, it had a similar impact in the US, as when the Russians launched Sputnik I, panic! “My God, the Russkis are light years ahead of us in their medical research, throw some money at it!” So, Bob White got his brain transplant research generously financed by a US government, firmly convinced that they had to catch up with the commie competition. It would later turn out that Demikhov’s research, dressed up for the Western media, was by no means as revolutionary as it first appeared, and the US didn’t actually have any catching up to do.

Transplant and replacement surgery has become a normal part of our medical world, with kidney transplants or artificial knee joint replacement, for example, now regarded as everyday medical procedures. This was, however, not the case when Bob White started out on his long year research programme, so Schillace also includes as background in her book a fairly detailed sketch of the history of transplant surgery, in particular the problem of organ rejection and the path to its solution. 

At the centre of White’s story is his long intensive programme of experiments leading to the transplantation of the head of one monkey onto the body of a second monkey whilst keeping the brain of the transplanted head alive and ticking. Schillace’s detailed descriptions of these crucial experiments are brilliantly written, fascinating, gripping accounts that leave nothing to the imagination and if they don’t leave you feeling queasy, then maybe you should think seriously about your emotive responses. This is the first book review I have ever written that includes a warning to the reader. If you react badly to vivid descriptions of brutal animal experiments, then you should approach this book with caution.

White’s animal experiments led inevitably to confrontations with the animal rights movement, which in the form that we now know it was coming into being in White’s heyday. White met these confrontations head on, even taking part in television debates with his most virulent and articulate critics from the animal rights movement. His arguments were the standard ones of medical researchers, who do experiments on animals, that the benefits to humanity won through such research justifies the suffering to the animals. White’s main opponents on the animal cruelty front were Ingrid Newkirk and Alex Pacheco the couple who founded PETA (People for the Ethical Treatment of Animals), so Schillace delivers not just a general history of the animal rights movement but a fairly detailed one on the origins of PETA. Their debate with White was one of the cases that helped them from being “five people in a basement” (their own description) to becoming a major voice in animal welfare.

Dr Butcher

Animal rights and animal welfare were not the only ethical or philosophical themes that White had to deal with in his endeavours to become the first man to transplant a human brain. There were two major ones, the first of which was a question for all transplant surgeons and the second one of which was very central to White’s specific undertaking. 

Put simply, the more general problem is when exactly do we die? In terms of transplant surgery, when can the transplant surgeon begin plundering one body to supply spare parts to repair another body and be sure on the one hand that they didn’t kill the donor by taking the parts and on the other hand ensure that those parts are still fresh enough to be used? This is, of course, a complex ongoing debate and one that Schillace deals with more than adequately in her book.

The question specific to White’s work is an even more complex one. If, as most Christian claim, the human body is merely a mortal shell that we abandon when we die, where or what is the real person? What does the real person consist of and where is it situated? Where is the human mind situated and more importantly for believers, where the soul? These questions, and especially the second one, were vitally important to Bob White, who was a devout Catholic. Were the mind and soul both fully contained in the brain, meaning that if one were to transplant a brain, one would transplant a complete human being from one empty shell to another? This is what White wished to believe and a great deal of his research with monkeys was dedicated to trying to prove just this. However, a scientific proof was not enough for White, who needed the blessing of the Catholic Church. In what is a truly fascinating segment of the book, Schillace describes White’s taking up contact with the Church, his meeting with the Pope and his attempt to convince the Church to actively support him in his belief, as to what constitutes real human existence. This contact between the neurosurgeon and the Church led to him becoming a scientific advisor to the Vatican.

Although he never really came near to realising his lifelong ambition, White’s research into transplant surgery did lead to one very important development in transplant and severe injury surgery. During such surgery there are two main problems, one is the need for high speed because if, for example, you cut off the blood supply you need to restore it very fast if you want to keep your patient alive. The second is the need to be very quick to prevent the deterioration of and further damage to the organs. One method that is used extensively these days is radical cooling, hypothermia, of the affected body parts or the whole body to slow the metabolism and decelerate the any tissue deterioration. This was one of White’s discoveries and it brought him, late in life, a justifiable Nobel Prize nomination. He didn’t win.

The book has endnotes that mostly just record the numerous sources that Schillace consulted in writing this very well research volume. There is, however, no separate bibliography. There is an extensive and useful index. The book is rounded out with a selection of both black and white and colour photos.

Schillace, who is a world class story teller pulling the reader along with her pulsating narrative, has written a truly excellent book. A straightforward account of Bob White’s life and work would make for a fascinating narrative but the amount of context in which Schillace has embedded her narrative make this book so much more. She takes her readers down numerous intriguing rabbit holes, leaving this reader at least with the desire to read up on a dozen random topics.

This is a book for anybody who likes good quality, stimulating, informative history that will leave the reader with a hat full of philosophical conundrums about life and what exactly it is. Don’t take my word for it, get hold of a copy and read it!

[1] Brandy Schillace, Mr. Humble and Dr. ButcherA Monkey’s Head, the Pope’s Neuroscientist, and the Quest to transplant the Soul, Simon & Schuster, New York, London, Toronto, Sydney, New Delhi, 2021

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Putting women back into the history of science

Readers who have been around here for a long time will know that for several years I was editor in chief of On Giants’ Shoulders the monthly history of science blog carnival. They will also know that I buried it when its time had come and replaced it with Whewell’s Gazette Your weekly digest of all the best of Internet history of science, technology and medicine Editor in Chief: The Ghost of William Whewell, which I edited for three years until it became just too much, closing it down in July 2017. Since then, I have maintained a more casual but fairly comprehensive interest in the history of science content on the Internet. All of this means that I probably have an at least as great awareness of the history of science cyberspace activity as anybody alive.

Without any doubt whatsoever, one of the most important and significant online contributions to the history of science, in all the time that I’ve been monitoring it, has been Lady Science. Originally set up seven years ago by Anna Reser and Leila McNeill, as a blog dedicated to emphasising the role of women in the history of science it became so much more. A magazine with features, essays, commentaries, ideas, reviews, and podcasts, which describes itself as A magazine for the history and popular culture of science. We publish a variety of voices & work on women and gender across the sciences, written by an ever-expanding group of authors, who maintain an impressively high standard of expression. 

 Sadly, last week Anna and Leila announced that they were closing down Lady Science at the end of 2021 and you can read their explanation why here. They are moving on to new projects and I wish them all the best, whilst shedding a silent tear for the loss of Lady Science

However, for all fans and supporters of their work, Reser and McNeill published an encyclopaedical collection of their work this year under the title, Forces of NatureThe Women Who Changed Science.[1]

 Following an introduction, that sets out the Lady Science approach to investigating the role that women have played in science, the book is divided into five sections: I Antiquity to the Middle Ages, II The Renaissance & The Enlightenment, III The Long Nineteenth Century, IV The Twentieth Century, Pre-World War II, and V Twentieth Century, Post-World War II. Each section is in turn divided thematically into the numerous areas where women made their contributions to the development of science. So, in section II we have a section on women calculators in astronomy and one on the wives and sisters of scientific partnership. In section III one on women science writers and popularisers and in section IV one on women archaeologists and anthropologists. These are just examples, to illustrate the width of the authors’ presentation. 

Both authors excellent narrators and the individual essays are written in an attractive, easy to read style and are richly illustrated; the whole book has an attractive graphic design. Following the main section there is an afterword titled Other women to inspire, containing thumbnail portraits of other women scientists not included in the main-text.

This is followed by an index of names, endnotes referring to the sources and a bibliography of those sources presented chapter for chapter. 

 Regular readers of my reviews are probably expecting comments on the historical accuracy of the individual essays; there are not going to be any. This is not because the book is perfect, I have found historical errors, but here this is not so essential, as in other contexts. This book is intended to serve a very different purpose. That purpose consists of a broad sweep to illustrate the roles that women have played in the evolution of science throughout the ages. It’s a wakeup call! Most history of science writing simply ignores the roles that women have played, and this should and indeed must change. To give a simple example out of my own area of expertise. Neither Johannes Hevelius (1611–1687) nor William Herschel (1738–1822), both very important and significant astronomers, could have achieved that which they achieved without the active involvement and support of their respective wife, Elisabeth (1647–1693) and sister Caroline (1750–1848), who were very much more than just housewives, but skilled and active astronomers in their own right. 

As well as a wakeup call for historians, this book should serve as an inspiration for any young woman contemplating a career or a life in one of the sciences. This book should be available in every American high school and college library and in the libraries of the equivalent educational institutions of other lands. Teachers should place this book in the hands of any girl interested in STEM subjects, to show them that not all scientists are male and there are plenty of female role models that they could aspire to emulating. Also, the book should finally make clear that Hypatia, Ada Lovelace, and Marie Curie are not the only female scientists that four thousand years of science have thrown up. Lastly if you are a parent with a daughter, who displays an interest in science, do yourself a favour and buy them a copy of this excellent book. 

[1] Anna Reser and Leila McNeill, Forces of NatureThe Women Who Changed Science, Frances Lincoln Publishing, London, 2021

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Not just an elder sister

How do you write a biography of an intellectual woman, who was a major, significant figure in the scientific, social, and political circles of her time, but who, although she wrote extensively, published almost nothing and whose personal papers were scattered following her death and have over time mostly disappeared, leaving only faint traces of her existence dispersed in obscure archives spread over a handful of countries? In her biography of Lady Ranelagh, Michelle DiMeo delivers up a masterclass in how to achieve this seemingly impossible task. Once again, many regular readers of this blog are probably thinking, who is Lady Ranelagh and why is Thony writing about her? All becomes clearer if I quote the full title of DiMeo’s book, Lady RanelaghThe Incomparable Life of Robert Boyle’s Sister.[1]  

Lady Ranelagh was born Katherine Boyle, on 22 March 1615, the seventh of fifteen children to Catherine Fenton and Richard Boyle, the first Earl of Cork, an important and influential Anglo-Irish politician. She was twelve years older than her more famous brother Robert, who was the fourteenth child and seventh son born in 1627. If people know anything at all about the relationship of the two it is the fact that they shared a house in London from 1668 until they both died in 1691. However, as my title states Katherine was not just Robert’s elder sister but was a significant and influential figure in intellectual circles in England in the second half of the seventeenth century, in her own right and definitely exercised that influence in Robert’s own developments, in particular as a chemist. It is this story that DiMeo has carefully and skilfully excavated from the seemingly meagre sources available to the historian for Katherine Jones, Viscountess Ranelagh’s fascinating life.

Katherine’s life falls roughly into seven segments and after an introduction in which DiMeo discusses previous work done on Katherine’s life and work and also lays out her own decisions on technical matters, our author deals with each of those segments chronologically, always embedding the available information about Katherine in a rich web of historical context, which allows the reader to create a full picture of what it was like to be an intelligent, forceful and resourceful woman from an aristocratic background in seventeenth century Ireland and England.

The first segment deals with her childhood and young adulthood as a daughter of a politically power-hungry aristocrat. She would have received little education, which makes her later achievements all the more remarkable, and she was basically just a bargaining chip in Richard Boyle’s strategies to win more power and wealth. Bargained off in marriage to the son of one potential ally, at a very early age, in a deal that fell through when the potential father-in-law died, she was then delivered up to the son of another in the power brokerage game and became the wife, at the age of fifteen, of Arthur Jones, the future Viscount of Ranelagh. Unfortunately, Arthur Jones proved to be anything but a good husband and father and in 1642, it should be noted aged just twenty-seven, following trials and tribulations in a Catholic uprising, Katherine took the extraordinary step of leaving both Ireland and her husband, and taking her four children with her, decamped for England.

It is now that the Lady Ranelagh, who is interesting for those concerned with the history of science, comes into being and the next two sections of DiMeo book are devoted to this blossoming of an influential seventeenth century woman of science. Katherine became a member of the Hartlib Circle. Samuel Hartlib (c. 1600–1662) was a German polymath, who actively promoted his ideas on science, medicine, agriculture, politics, religion, and education within an informal group of like-minded thinkers and supporters, mainly in England but also in continental Europe, largely through correspondence. This informal group was, unusual for the time, open to women and Katherine became an active member, taking an informed interest in all of the topics listed above. This was for me the most interesting part of the book, because far too little attention is in general paid to the Hartlib Circle, one of the important predecessors to the more formal, later Royal Society. 

Katherine was recognised as a well-informed, intelligent and above all pious correspondent within this loose conglomeration of thinkers. Her ability to balance complex scientific and philosophical concepts with a devout moral attitude was much admired. One should always bear in mind that peoples religious beliefs played a significant role in the development of the sciences in the seventeenth century. I won’t go into detail, for that you will have to, and should, read the book, but her thoughts and advice were particularly sort on questions of medicine and chemistry/alchemy, interconnected fields in which women, guardians of a family’s health and welfare were considered knowledgeable. It was also in this phase of her life that Katherine took up the mentorship of her younger brother Robert helping to steer him also towards the deep interest in medicine and chemistry that would characterise his career as a natural philosopher, a common interest that the siblings would share for the rest of their lives.

Unfortunately, Katherine’s strong moral and religious convictions prevented her from ever allowing her fruitful ideas to be published, which would have been unseemly for a woman in the seventeenth century. However, Robert did acknowledge her influence and input in his own writings, whilst never referring to her by name, but always as his sister. DiMeo contrasts and analyses Katherine’s propriety with this famously brazen public performances of her near contemporary Margaret Cavendish, Duchess of Newcastle.

In the 1650s there was a brief interlude where Katherine returned to Ireland to try and assist in sorting out the Boyle family affairs, which had been much disturbed by the uprising that had led to her leaving Ireland at the beginnings of the sixteen forties. Here we see Katherine’s political and diplomatic abilities on display, abilities that she would have to exercise upon her return to England.

Not long after her return to England, Katherine’s role in the intellectual community changed with the dissolution of the Hartlib Circle following the death of its central figure in 1662 and the foundation of the Royal Society in the early sixteen sixties. Unlike the Hartlib Circle the Royal Society remained firmly closed to women. Katherine, however, managed to exercise some influence within intellectual circles through her personal connections and her not inconsiderable diplomatic skills. During the plague and disaster years of 1665-1667, Katherine suffered more trials and tribulations but also continued to exercise a strong social and political influence in English society. It was also here that Robert paid his greatest tribute to his sister’s influence with the publication of a collection of his spiritual reflections, Occasional Reflections upon Several Subjects, which is dedicated to Katherine under the pseudonym, Sophronia. 

Ironically, we know the least about the interaction between Robert and Katherine during the last twenty-three years of their lives, when they shared a house in London. Living together, they no longer needed to correspond and so there is no collection of letters informing us of their exchanges. Nevertheless, even here DiMeo manages to paint a vivid picture of their life together.

DiMeo delivers up in her book a powerful portrait of a very impressive woman who played a significant role in the intellectual life of seventeenth century England and by no means just because she was the elder sister of one of the periods most significant natural philosophers. Having excavated Katherine Jones née Boyle’s life out of the archives DiMeo poses both indirectly and directly the question, as to how many other strong intellectual seventeenth century women have been neglected up till now in our accounts.

Applying meticulous research and equally meticulous analysis of the results of that research, Michelle DiMeo has written an extraordinary book about an extraordinary woman. Expertly written and highly readable, all of DiMeo’s statements are carefully documented in extensive endnotes referencing the primary and secondary sources listed in the equally extensive bibliography. The book is rounded off with a detailed index. This is a book that should be read by anybody and everybody, who expresses an interest in the intellectual, social , and political life of the seventeenth century in both Ireland and England. 

[1] Michelle DiMeo, Lady RanelaghThe Incomparable Life of Robert Boyle’s Sister, University of Chicago Press, Chicago & London, 2021


Filed under Book Reviews, History of Chemistry, Ladies of Science

The social, cultural, and political dimensions of time

Long time readers of this blog will know that I conduct history of astronomy tours of the city of Nürnberg. This tour always starts at the main railway station at 10:30 am. This is so that having wound our way through the city, we arrive at the marketplace at the latest at 11:30, in time to drink a cup of coffee before 12:00. At twelve a crowd will have gathered on the marketplace gazing up at the impressive looking clock of the Frauenkirche, anticipating the Männlienlaufen, in English “the little men walking.   

Frauenkirche Nürnberg Clock Source: Wikimedia Commons

Beneath the impressive blue and gold clock dial sits an even more impressive Holy Roman Emperor on his throne holding the symbols of his office the orb and sceptre in his hands. He is flanked by two trumpeters holding floor length trumpets. Above the trumpeter on the right is a drummer and above the one to the left a flute player. Next to the drummer above the Emperor is a town-crier with a bell and next to the flautist a man holding up a sundial (he lost his sundial down the years). Above the clock dial is a blue and gold ball which shows the phases of the moon, still accurate today. Above the moon ball is an open bell tower flanked by two bellringers wielding hammers.

As noon arrives the mechanical clock begins its display. As the clock chimes the hour the two trumpeters raise their trumpets to play a fanfare. Then the drummer and the flute player both play. The town crier next to the drummer and the man holding up his sundial on the other side do their thing. At the end of this initial display, the two bell ringers above the clock being ringing their bells with their hammers. As these bells chime, A door to the right of the seated Emperor opens and seven, ornately clothed worthies troop out, circling the Emperor turning to view him as they pass; he in turn blesses them with his sceptre. They disappear through a door on the left only to appear once again on through the door on the right. The worthies circle the Emperor three times and then the display is over for another day.

When the display is over, I then explain the origins of the clock and its significance to my, mostly suitably impressed, guests. In 1356, the then Holy Roman Emperor, Karl IV, issued the so-called Golden Bull whilst holding court in the Imperial City of Nürnberg. This document became the constitution of the Holy Roman Empire and amongst many other laws it contains the rules for the election of the emperor and names the seven Kurfürsten (English Electors), who are appointed to carry out this task, the Archbishops of Mainz, Köln, and Trier, the King of Bohemia, the Count Palatine, the Duke of Saxony, and the Margrave of Brandenburg. 

In 1506, the city council of Nürnberg ordered the construction of the clock to celebrate the one hundred and fiftieth anniversary of the issuing of the Golden Bull and it continues to do so until today. The seven figures circling the emperor and paying him obeisance are the seven Kurfürsten and their ornate clothing is their robes of office. 

All of this means that this spectacular clock and its display symbolises quite a lot. It symbolises the central position of power of the Holy Roman Emperor and because it celebrates the Golden Bull it also represents the laws by which he exercises that power. It symbolises the orderly process by which, at least theoretically, the seven Kurfürsten choose and appoint the emperor, to rule over the patch work of nations and states that constituted the Holy Roman Empire. I say theoretically because the process was very often anything but orderly, sometimes even descending into war. Built in the façade of one on Nürnberg’s most prominent churches it symbolises the bond between Church and state; the Holy Roman Emperor was traditionally crowned by the pope. The issuing of the Golden Bull and this monument to it symbolises Nürnberg’s significance as an imperial city within the empire. Lastly, the clock itself and the man holding the sundial symbolise Nürnberg’s status as Europe’s premium manufacturer of scientific instruments. 

Analysed thus, this clock appears to carry a very heavy symbolic burden. One could perhaps argue that this is a unique timepiece, which indeed it is, and that the symbolism that it carries is thus also unique. Whilst this is true for some aspects, the Golden Bull for example, it is actually so that there is nothing really unique in the Nürnberger Frauenkirche clock’s political, social, religious, and commercial symbolism. Timepieces have almost always fulfilled these varied symbolic roles and historian of time David Rooney has written an excellent book detailing the symbolic functions of clocks down the ages from antiquity to the present, his About TimeA History of Civilisation in Twelve Clocks.[1]

The first thing to say about Rooney’s book is that the title contains a fib. There are not just twelve clocks in his book but lots more, in fact altogether not twelve but dozens of timepieces. So, why does he say twelve? This has to do with the structure of the book. The book has twelve chapters each one of which deals with a social, cultural, commercial, or political aspect of human existence that is effected or influenced or controlled or dictated or dominated by the measuring of the passage of time, described by a single word title. The theme of each chapter is introduced by one specific clock, whereby the word clock is used fairly elastically, and the word timepiece might be more appropriate. Having introduced his exemplary timepiece and explained how it produces the social effect described by the chapter’s title word, he then goes on to described other similar timepieces that fulfil the same function. 

To take one example. The second chapter of Rooney’s book is simply entitled Faith. It starts with a detailed description of al-Jazarī’s truly magnificent, water driven Castle clock from 1206.

Automatic castle clock of al-Jazari, 14th century copy. Source: Wikipedia Commons The book illustration is very poor quality

And believe you me, it was truly mind blowing in its complexity and took twenty-five years to construct. Although, built to impress the king Nāsir al-Dīn, his patron, its main was function was to demonstrate al-Dīn’s devotion to the worship of Allah. Having set up the concept of a clock as a symbol of religious devotion Rooney takes us on a tour of other Islamic devotional clocks, then moving on to timepieces used to mark the passage of time in Jewish, Sikh and Buddhist religious practice. Arriving on our journey in Europe and the story of the great medieval mechanical clocks found in churches and cathedrals celebrating God the creator of the universe.

My Nürnberg clock is a direct descendent of these awe-inspiring creations. We then trace the development of the modern mechanical clock out of these medieval marvels and the concept of time controlling the lives of upstanding people. The chapter closes with the author’s visit to the Museum of Science and Technology Museum in Islam in Saudi Arabia, which included a visit to the imposing Makkah Royal Clock Tower. 

The last is a strong feature of the book. Rooney, a master storyteller, doesn’t just talk about clocks, but also relates his own personal pilgrimages to view, admire, study, and learn about remarkable timepieces throughout the world. This is not just a book about time and timekeeping but also about the author’s lifelong journey to an understanding of time and the role that it has played in human existence. An understanding that he communicates to his readers in a flowing, easily accessible, and highly readable style. Rooney’s book relates how he became a time lord and invites his readers to undertake a journey through time and space in his time machine narrative. 

So where does time lord Rooney take us in his time machine narrative?  We set off in chapter one, Order, in ancient Rome in 263 BC and the introduction of the sundial into Roman culture and the dictate of order that measured time brought to that culture. Then, we follow that same dictate through other ancient cultures. Chapter two, Faith, as we have already seen shows the concept of time as imbodied in religions. Chapter three, Virtue, explains, amongst other things, how the hourglass became a symbol for virtue in the Middle Ages.

In chapter four, Markets, we spring into the seventeenth century and the birth of the stock exchanges closely followed by the stock exchange clock, to regulate the periods when share dealing was permitted. This leads us on the standardised time and those who created and sold it to those who needed it. Astronomical Knowledge is the theme of chapter five, and the observatories that were built to obtain that knowledge. Astronomical knowledge is, of course, the fundament of time measurement. Chapter six takes into the world of Empires and the elaborate time signals–time balls, midday cannons etc.–that the rulars of empire installed all over the globe, in the nineteenth century to give accurate time to their marine fleets, so that they could navigate on the high seas.

We enter the world of Manufacture in chapter seven and in particular the world of clock manufacture in the modern period. Here Rooney traces how and why the market dominance changed from European country to European country over time. Chapter eight tackles Morality starting with the introduction of an electric time system in Brno at the beginning of the twentieth century. This is an introduction to the beginnings of rigorous time standardisation throughout the world. Chapter nine, Resistance, deals with the pushbacks against the dictates of time that have flared up from time to time throughout history. He starts with the fascinating, suffragette attempted bombings of those centres of time, the Royal Observatories in Edinburgh and Greenwich.

Chapter ten, Identity, tells the story of TIM, the British talking clock, and the fascinating story of how TIM’s voice was selected in a nationwide casting competition, and you thought casting shows were a recent invention. What identity should the voice of time have? This chapter evoked strong memories of having often dialled TIM and hearing those crisp English tones, at the third stroke…

The original voice of TIM

This expands to the general, perhaps central, question, what are clocks or rather what are clocks to us, the people who live with and by them? Chapter eleven, War, brings a very central theme of human existence or perhaps those attempts to end that existence and a very modern application of time the invention of GPS. You use GPS to help you navigate the traffic jams on the way home from you well-earned summer holidays, but you shouldn’t forget that GPS was developed to help the military land its guided missiles on target. GPS is in essence nothing more and nothing less that a network of very accurate clocks. Here, Rooney wakes the spectre of a doomsday disaster. Over the decades an incredible amount of earth-bound infrastructure has become totally depended on GPS and related systems; Rooney dares to pose the question, what would occur if the systems all failed?

Chapter twelve, Peace, takes the reader into the future and into the realm of clocks designed and built to still function millennia from now, as time capsules, a message to our descendants, should we actually still have any.

Rooney’s book is a masterpiece in telling us how our lives, our very existence, became subservient to the dictates of time and its measuring devices, the clock in all its myriad forms. As already stated, Rooney is a master storyteller, and his narrative is a deceptively simple read. It’s interpretation and the digestion of its message are perhaps not so simple. There are endnotes that are simple short references to the selected bibliographies presented for each individual chapter. The apparatus is rounded out with a comprehensive index. The book is illustrated with the now ubiquitous greyscale prints, several of which leave much to be desired in terms of quality, my only complaint in an otherwise excellent volume.

This is not a book for specialist historians of science and technology, who however can read this book and gain much in doing so, but a book for everyone, who in interested in the relationship between the human species and time and how it got to where it is, and that should actually be everyone.  

[1] David Rooney, About TimeA History of Civilisation in Twelve Clocks, Viking an imprint of Penguin Books, London, 2021


Filed under Book Reviews