The Darkening Age: The Christian Destruction of the Classical World

The Darkening Age: The Christian Destruction of the Classical World

by Catherine Nixey

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Overview



A New York Times Notable Book | A New York Times Book Review Editors’ Choice 
Named a Book of the Year by the Telegraph, the Spectator, the Observer, and BBC History Magazine

 
In Harran, the locals refused to convert. They were dismembered, their limbs hung along the town’s main street. In Alexandria, zealots pulled the elderly philosopher-mathematician Hypatia from her chariot and flayed her to death with shards of broken pottery. Not long before, their fellow Christians had invaded the city’s greatest temple, smashing its world-famous statues and destroying all that was left of Alexandria’s Great Library.
     Today we refer to Christianity’s conquest of the West as a “triumph.” But this victory entailed an orgy of destruction in which Jesus’s followers attacked and suppressed classical culture, helping to pitch Western civilization into a thousand-year-long decline. In The Darkening Age, Catherine Nixey brilliantly resurrects this lost history, offering a wrenching account of the rise of Christianity and its terrible cost.
 
“A feast of tales of murder, vandalism [and] willful destruction . . . Nixey has a great story to tell, and she tells it exceptionally well.” — Guardian
 
“[A] bold, dazzling and provocative book.” — Peter Frankopan, best-selling author of The Silk Roads

Product Details

ISBN-13: 9780544800885
Publisher: Houghton Mifflin Harcourt
Publication date: 04/17/2018
Pages: 352
Sales rank: 155,719
Product dimensions: 6.00(w) x 9.10(h) x 1.30(d)

About the Author


CATHERINE NIXEY studied classics at Cambridge and taught the subject for several years before becoming a journalist on the arts desk at the Times (UK), where she still works.
 

Read an Excerpt


Satan knew how to tempt St. Antony. One day, in a far corner of the Roman Empire, in Egypt, this prosperous young man caught the attention of the Evil One when he did something that was at the time very unusual. Aged about twenty, Antony walked out of his house, sold his possessions, gave all his land away and went to live in a pigsty.

The Roman world of AD 270 was not one that usually cele­brated the simple life. Indeed, if he had looked out across this realm at this time then Satan might have allowed himself a satisfied glow that his work had been well done. The sins of lust, gluttony and avarice stalked the land. Where once the aristocrats of Rome had prided themselves on wearing simple home-woven tunics, now the wealthy strode about sweating under scarlet fabrics that gleamed with embroidered gold. Women were even worse, wearing jewel-encrusted sandals and expensive silk dresses so diaphanous that every curve of their bodies could be seen even when fully dressed. Where once upon a time Roman noblemen had boasted of enjoying fortifyingly cold swims in the swirling Tiber, this generation preferred to go to the baroquely decorated bathhouses, taking with them count­less rattling silver bottles of ointment.

The behavior inside those steamy rooms was said to be wanton. Women stripped naked and allowed slaves, their fingers gleaming with oil, to rub every inch of their bodies. Men and women bathed together, each one “divesting themselves of their modesty,” as one observer put it, “along with their tunic.” That writer, in his embarrassment, only managed to mutter in abstract nouns about the “lust” and “licentious indulgence” that might brew in those humid rooms. The frescoes in Pompeian bathhouses were rather more precise. In one changing room, above a shelf where bathers left their clothes, was a small paint­ing of a man performing oral sex on a woman. Indeed, above each of the shelves in that room was a different image: a three­some above one, lesbian sex above another, and so on. A rather more memorable method, it has been speculated, of marking where you left your clothes than a locker number.

Had Satan looked at the empire’s dining tables then he might have concluded with satisfaction that the behavior here was little better. Centuries before, the emperor Augustus had (some­what ostentatiously) relished a simple diet of coarse bread and handmade cheese. Such parsimoniousness didn’t last: soon, gourmands were supping one-hundred-year-old wines cooled with snow water out of jeweled goblets and sourcing their oys­ters from Abydos. All this, while many starved. Though not even those at the best tables could be sure of the best food and drink: in this showy, hierarchical world, hosts stratified the wine they served their guests, giving the worst wine to the least important diners, the mediocre wine to mediocre men and the best wine to the best men.

The young Antony, before he set out to that pigsty, had been the sort of man who could, in time, have earned the finer wines at dinner. He was a provincial, true, but he was also youthful, handsome, fit and healthy; he had been offered a reasonable education (even if, in the time-honored way of privileged young men, he had declined to make the most of it), and he was wealthy: he had recently inherited hundreds of acres of enviably good farmland. He was at just the age when a man ought to start making his mark on the world.

Instead, Antony abandoned it all. Not long after his parents’ deaths, he had been in church when he heard a chapter from the Gospel of Matthew being read. “If thou wilt be perfect,” it said, “go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven.” And he had promptly done so. Fifteen years later, Antony ​— ​soon he would become so famous that he could be known by this name alone ​— ​decided to go even farther, setting out to live in a deserted Roman fort on the edge of the Egyptian desert where he stayed for twenty years. Later, he would go farther still, making his home on a mountain by the Red Sea. He would stay there until he died in AD 356.

Antony was not one of the empire’s gourmands. No Sicilian lampreys for him; instead he ate only bread, salt and water ​— ​and precious little of that, eating only once a day, after sunset. It can’t have been a meal to look forward to: while he was in the fort, bread was brought to him only twice a year. Little about his life would have whetted the appetite of an aesthete. Antony slept on a simple rush mat, covering himself with a goats’-hair blanket. Often he didn’t sleep at all, preferring to spend the whole night awake in prayer. While other young men daubed themselves with expensive perfumes and ointments, and plucked their hair so assiduously that (the moralists muttered) it was impossible to tell the jawlines of young men from those of women, Antony scorned his body. He assaulted it on a daily basis, refusing to use oils to anoint and clean it, and instead wore a hair shirt and never washed. He only cleaned the mud from his feet when he hap­pened to cross a stream. It was said that no one saw his body naked until he died.

His was a life devoted to isolation, humility (or, to give it a less Christian gloss, humiliation) and self-abnegation. Yet just a few decades after his death, Antony became a celebrity. The story of his life, written down by a bishop named Athanasius, was a literary sensation, devoured by readers from Egypt to Italy, and remained a bestseller for centuries. Young men read this account of punishing self-denial and, inspired, headed out into the desert in imitation. So many men went, it was said, that the desert was made a city by monks. Centuries later, Antony would be revered as the founding father of monasticism; one of the most influential men in the history of Christianity. A few years after his death, people had already started to recognize his importance. When St. Augustine heard the story of Antony’s austere life he was apparently so moved by its power that he rushed out of the house into the garden, tore his hair and beat his head with his hands. Such simple men, he said, were rising up and taking “heaven by force.”


Not everyone was so delighted. According to Antony’s biogra­pher, Athanasius, Satan looked on the hair shirt–wearing, sleepless saint and was revolted. This was intolerable virtue in one so young and so the Prince of Darkness had to act. He was in no doubt what form his attack should take: Antony was a man who scorned the pleasures of the flesh and so it was with the pleasures of the flesh that he would be tempted. Unclean thoughts were, Athanasius explains, Satan’s standard weapon for tempting youths, and so he began sending seductive dreams to disturb the young innocent by night. Alas, the holy Antony was a match for this: he pushed them away with the power of con­stant prayer.

The Devil was forced to move to a second-tier temptation. One night the thwarted Satan turned himself into the form of a beautiful young woman omitting, adds Athanasius ​— ​a master of the intriguing aside ​— ​“no detail that might provoke lascivious thoughts.” Antony struggled but stood firm by calling to mind “the fiery punishment of hell and the torment inflicted by worms.” Satan gnashed his teeth with fury; but he wasn’t done yet. He decided to send his trump card: an apparition in the form of a young black boy who prostrated himself at Antony’s feet. As he lay there the demon announced that he was the “friend of fornication” and bragged about how many chaste souls he had led astray. Antony responded by singing a psalm, an act that was, even then, so anaphrodisiac that the boy instantly vanished.

Antony might have won these early battles but his war with evil was far from over. Over the following decades, as he moved about the emptiness of the desert, he faced repeated demonic onslaught. He was beaten so severely by demons that he was unable to speak. 

Table of Contents

List of Illustrations ix

Map xii

Prologue: A Beginning xv

Introduction: An Ending xxi

1 The Invisible Army 1

2 The Battleground of Demons 11

3 Wisdom Is Foolishness 27

4 "On the Small Number of Martyrs" 53

5 These Deranged Men 69

6 The Most Magnificent Building in the World 87

7 To Despise the Temples 97

8 How to Destroy a Demon 111

9 The Reckless Ones 133

10 To Drink from the Cup of Devils 147

11 To Cleanse the Error of Demons 165

12 Carpe Diem 179

13 They That Forsake the Way of God 199

14 To Obliterate the Tyranny of Joy 211

15 "Merciful Savagery" 223

16 "A Time of Tyranny and Crisis" 241

Acknowledgments 261

Notes 263

Bibliography Index 304

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The Darkening Age: The Christian Destruction of the Classical World 2.5 out of 5 based on 0 ratings. 2 reviews.
Anonymous 9 days ago
The author only focuses on the worst of Christianity then skews them to appear a thousand times worse but fails to mention the strong intellectual tradition that stemmed from the Christian world.
Hans_Ranz More than 1 year ago
Though rarely discussed in history courses, the subject of this book is paramount to understanding the last years of classical philosophical thought at the hands of zealous Christians. Catherine Nixey explores the reasons and "justifications" for the vanishing of 90% of classical literature. As a man raised in a Christian household, I was definitely shielded from this content. But it is important to understand the actions of Christians in the 4th, 5th, and 6th centuries and why their ideology made knowledge and debate taboo and punishable by torture and death. I highly recommend this book for anyone interested in religious history, classical history, or theology.