Better than an Ironclad: Leonard Isitt,Temperance and Greater Britain

The English-born New Zealand temperance activist, the Rev. Leonard M. Isitt, undertook a number of temperance ‘missions’ in Britain between 1895 and 1905, offering historians a deeper insight into the lived reality of the ‘British world’ and ‘Greater British’ identity. Addressing several areas of imperial historiography, the article uses newspapers from both New Zealand and Britain to acquire a truly ‘Greater British’ perspective of an imperially mobile individual, from which can be drawn lessons about imperial identities and ‘networks’. Isitt's participation in a self-consciously imperial temperance movement highlights the development of a New Zealand identity that depended upon both contrast and commonality with Britain, but it also points to a politics of imperial peregrination, with the temperance reformer's visits to the ‘Mother Country’ factoring in the highly divisive drink question in both New Zealand and Britain. The article concludes with reflections on the nature and limitations of a ‘Greater British’ politics.     

A short-snouted trematosauroid (Tetrapoda,Temnospondyli) from the Early Triassic of Australia: the oldest known trematosaurine

The trematosauroid temnospondyl Tirraturhinus smisseni gen. et sp. nov. from the Arcadia Formation of central Queensland, Australia, is described on the basis of its rostrum. This is the first trematosaurine (short-snouted) trematosauroid from Australia, and is considered to be most closely related to Tertrema acuta from Spitzbergen. Tirraturhinus smisseni occurs alongside lonchorhynchine (long-snouted) trematosauroids in the Arcadia Formation; the co-occurrence of both trematosauroid morphotypes in that fauna is repeated in a number of non-marine Early Triassic faunas elsewhere in Pangaea. The Arcadia Formation is probably Griesbachian (earliest Triassic), so that T. smisseni is the oldest known trematosaurine.     

A ‘Small Free Trade Oasis’?: agriculture,tariff policy,and the Danish example in Great Britain and Ireland,c. 1885–1911

During the late 19th and early 20th centuries, Denmark was an important overseas example in the United Kingdom's intertwined debates over free trade and agricultural modernization. Both countries remained open to foreign agricultural imports even as many other European states protected their farmers. But whilst British and Irish agriculture struggled, Denmark became a hugely successful exporter of dairy and pork. This achievement of rural prosperity under a liberal trade regime had obvious relevance to the future of agriculture in Britain, and particularly Ireland. Agricultural reformers in the two islands used the Danish example to show that technical education and co-operative production would allow farmers to profit even under free trade, whilst for British Liberals, ideologically committed to free trade, Denmark demonstrated that imported foodstuffs were actually a prerequisite for a flourishing rural economy. Several prominent Danish free traders personally intervened in the early 20th-century debate over tariff reform to affirm these very points. However, British and Irish protectionists contested the ‘free trade’ character of Denmark's fiscal policy. The article situates the Danish comparison within a broader Anglo-Scandinavian transnationalism, in which the themes of modernity and liberalism reside to the fore.     

Eilert Sundt. A founding father of the social sciences in Norway

The cult of St Nicholas spread in Scandinavia and northern Rus' in approximately the same period, namely in the last decades of the 11th and the first decades of the 12th centuries. In spite of such a correspondence, the dissemination of the cult in the two adjacent regions has been treated as two separate phenomena. Consequently, the growing popularity of the cult in Scandinavia has traditionally been dealt with as an immanent part of the transmission of the Catholic tradition, and a similar phenomenon in northern Rus' has been discussed with reference to the establishment of Orthodox Christianity. By contrast, the evidence analysed in this article shows that the establishment of the cult of St Nicholas in the two regions was an intertwined process, in which the difference between Latin Christendom and Greek Orthodoxy played a minor role. The early spread of this particular cult thus suggests that, as far as some aspects of the cult of saints are concerned, the division between Catholicism and Orthodox Christianity in Northern Europe was less abrupt in the 11th and 12th centuries than has been traditionally assumed. This was due to the fact that the medieval cult of saints was not limited to the liturgy of saints, but was a wider social phenomenon in which political and dynastic links and cultural and trading contacts across Northern Europe often mattered more than confessional differences. When we leave the liturgy aside and turn to kings, princes, traders and other folk interacting across the early Christian North, then the confessional borders are less useful for our understanding of how some aspects of Christian culture were communicated across Northern Europe in the first two centuries after conversion.     

Editorial

For John Stuart Mill, Matthew Arnold, and their later Victorian respondents, the Stoic writer and second-century CE Roman emperor Marcus Aurelius represented a test-case for the sufficiency of the ostensibly masculine practices of askesis and detachment as ethical ideals, specifically in the context of Christianity. A brief passage in Mill's On Liberty (1859) comparing Stoic ethics with Christian ethical practice provoked an extended response from Arnold in an 1863 review essay. Mill and Arnold both used comparisons with Christianity to trace the contours and to explore the limits of Marcus Aurelius's ‘lovable’ nature; in doing so, Arnold in particular enacted a peculiar kind of historical sympathy for both the Marcus Aurelius that was and for a missed rapprochement between classical and Christian ethics. For a series of later writers, including freethinkers, religious conservatives and liberal Christians, Marcus Aurelius either promised or threatened to reconcile Stoicism with Christianity. Assessing the emperor in the light of Christianity became a means both for producing or denying a link to the classical past and for describing the condition of Christianity in England. A key point of contention for these writers and a landmark in the broader debate over Victorian secularization was the question of Marcus Aurelius' role in the torture and killing of 48 Christians at Lugdunum (Lyons) in 177 CE.     

Facilitating Interaction: Board Games as Social Lubricants in the Ancient Near East

This re‐evaluation of existing data on board games from the Near Eastern Bronze Age demonstrates their function as social lubricants in cross‐cultural interaction. Board games are situated theoretically as liminoid practices, which lie outside the bounds of normative social behaviour and allow for interaction across social boundaries. Utilizing double‐sided game boards, with an indigenous game on one side and a newly introduced game on the other, the games of senet, mehen and twenty squares provide evidence for social interactions. Cypriots had adopted Egyptian mehen and senet by the third millennium BC, and indigenized the games. This lies in contrast to the game of twenty squares, which had a particular role among elites in the Late Bronze Age interaction sphere. This anthropological discussion of evidence relating to gaming seeks to inspire further research on the role of board games in society.