Astral Codex Ten

Polycarp

16 min read

Polycarp

Article

Polycarp is a recurring person in the Astral Codex Ten archive, appearing 2 times across 2 issues between November 12, 2024 and November 14, 2024. The archive places it in contexts such as “the martyrdom of Polycarp, contained in a letter sent by the church in Smyrna”; “Polycarp even cooked them a meal”. It most often appears alongside America, Christianity, Christians.

Metadata

  • Category: People
  • Mention count: 2
  • Issue count: 2
  • First seen: November 12, 2024
  • Last seen: November 14, 2024

Appears In

Source Context

Recovered passages from the original issue text. When the raw archive preserved outbound links inside the source passage, they are listed directly under the quote.

Book Review: The Rise Of Christianity
November 12, 2024 · Original source
The Christian Martyrs’ Last Prayer, by Jean-Leon Gerome (maybe slight nominative determinism?) Stark is writing in the 1990s, and martyrology c. 1995 does not exactly cover itself in glory. At the time of writing, the most popular theory among scholars (claims Stark) was that the martyrs were masochists. He considers this dumb and offensive theory a natural consequence of historians being reluctant to accept anything that sounds too miraculous or amazing, and there being few other hard-headed rational explanations of the martyrs’ behavior (for some reason, the obvious one - that they believed in God and Heaven - impresses neither Stark’s foils nor himself). He sets out to build an alternative theory: the martyrs were rationally seeking the approval of their community. Martyrdom not only occurred in public, often before a large audience, but it was often the culmination of a long period of preparation during which those faced with martyrdom were the object of intense, face-to-face adulation. Consider the case of Ignatius of Antioch … Ignatius was condemned to death as a Christian. But instead of being executed in Antioch, he was sent off to Rome in the custody of ten Roman soldiers. Thus began a long, leisurely journey during which local Christians came out to meet him all along the route, which passed through many of the more important sites of early Christianity in Asia Minor on its way to the West. At each stop Ignatius was allowed to preach to and meet with those who gathered, none of whom was in any apparent danger although their Christian identity was obvious. Moreover, his guards allowed Ignatius to write letters to many Christian congregations in cities bypassed along the way, such as Ephesus and Philadelphia … As William Schoedel remarked, “It is no doubt as a conquering hero that Ignatius thinks of himself as he looks back on part of his journey and says that the churches who received him dealt with him not as a ‘transient traveller,’ noting that ‘even churches that do not lie on my way according to the flesh went before me city by city.’” What Ignatius feared was not death in the arena, but that well-meaning Christians might gain him a pardon…He expected to be remembered through the ages, and compares himself to martyrs gone before him, including Paul, “in whose footsteps I wish to be found when I come to meet God.” It soon was clear to all Christians that extraordinary fame and honor attached to martyrdom. Nothing illustrates this better than the description of the martyrdom of Polycarp, contained in a letter sent by the church in Smyrna to the church in Philomelium. Polycarp was the bishop of Smyrna who was burned alive in about 156. After the execution his bones were retrieved by some of his followers - an act witnessed by Roman officials, who took no action against them. The letter spoke of “his sacred flesh” and described his bones as “being of more value than precious stones and more esteemed than gold.” The letter-writer reported that the Christians in Smyrna would gather at the burial place of Polycarp’s bones every year “to celebrate with great gladness and joy the birthday of his martyrdom.” The letter concluded, “The blessed Polycarp ... to whom be glory, honour, majesty, and a throne eternal, from generation to generation. Amen.” It also included the instruction: “On receiving this, send on the letter to the more distant brethren that they may glorify the Lord who makes choice of his own servants.” In fact, today we actually know the names of nearly all of the Christian martyrs because their contemporaries took pains that they should be remembered for their very great holiness. I don’t know, I’m not putting too much effort into writing up this section, because it doesn’t feel like as much of a mystery as some of the others. Maybe all of this was weird in 1996. But since then, we’ve seen plenty of suicide bombers willing to die for their faith. I accept that the Christian martyrs were more impressive - a slow death in the Colosseum takes more grit than the quick detonation of an explosive vest, and dying for peace is more impressive than dying in war - but it hardly seems like as much of a leap. Honestly, Stark’s “social approval” theory seems only slightly less objectifying than the masochism theory. Some people just have a tendency towards self-sacrifice. I know many effective altruists who, for example, deliberately let themselves be infected with malaria to help speed vaccine research. If someone told them a way that they could help the neediest people in the world by feeding themselves to lions, the lions would no doubt eat well. Because They Survived The Plagues However bad you imagine daily life in ancient Rome, it was worse. Historians estimate that ancient Rome had a population density of 300 people per acre. That’s almost ten times denser than modern New York City, two thousand years before anyone invented the skyscraper3. How did they do it? By cramming people together in unbearable filth and misery: Most people lived in tiny cubicles in multistoried tenements…”there was only one private house for every 26 blocks of apartments”. Within these tenements, the crowding was extreme - the tenants rarely had more than one room in which “entire families were herded together”. Thus, as Stambaugh tells us, privacy was “a hard thing to find”. Not only were people terribly crowded within these buildings, the streets were so narrow that if people leaned out their window they could chat with someone living across the street without having to raise their voices… To make matters worse, Greco-Roman tenements lacked both furnaces and fireplaces. Cooking was done over wood or charcoal braziers, which were also the only source of heat; since tenements lacked chimneys, the rooms were always smoky in winter. Because windows could be “closed” only by “hanging cloths or skins blown by rain”, the tenements were sufficiently drafty to prevent frequent asphyxiation. But the drafts increased the danger of rapidly spreading fires, and “dread of fire was an obsession among rich and poor alike.” Packer4 (1967) doubted that people could actually spend much time in quarters so cramped and squalid. Thus he concluded that the typical residents of Greco-Roman cities spent their lives mainly in public places and that the average “domicile must have served only as a place to sleep and store possessions.” These tenements had no plumbing. Waste was eliminated by pouring it onto the street, often to the detriment of people walking underneath. Water was brought home from public wells; if you were out, you either walked back to the well or made do. The total public baths capacity of Rome was about 30,000; the total population of Rome was about a million; in practice, the upper classes used the “public” baths and the average citizen had never bathed in their life. Soap had been invented a century or two earlier but was limited to a small pool of early adopters. The cities buzzed with flies, mosquitos, and other insects. It would be eighteen hundred years before anyone invented germ theory. Tenements were six stories high and frequently collapsed, killing everyone inside. Fires consumed the city on a regular basis, giving rise to colorful legends like Nero fiddling while Rome burnt. Police were limited, and it was understood that you would be robbed immediately if you set foot outside at nighttime. This kind of smart, walkable, mixed-use urbanism is illegal to build in most American cities. How did people survive? Mostly they didn’t. Cities were destroyed regularly - multiple times within a single human lifetime! - then rebuilt and replenished with rural population. Stark focuses on Antioch, a Syrian city which was a center of early Christianity. During “six hundred years of intermittent Roman rule”, he finds: It was conquered 11 times
Inline links: The Christian Martyrs’ Last Prayer, deliberately let themselves be infected with malaria to help speed vaccine research, 3, 4, https://substackcdn.com/image/fetch/$s_!WKib!,f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F398aa36d-4d66-44e5-b035-fa3a20e457da_1858x1696.png
The Early Christian Strategy
November 14, 2024 · Original source
Then do whatever your opponent did last round. This was so boring that Axelrod sponsored a second tournament specifically for strategies that could displace TIT-FOR-TAT. When the dust cleared, TIT-FOR-TAT still won - although some strategies could beat it in head-to-head matches, they did worst against each other, and when all the points were added up TIT-FOR-TAT remained on top. In certain situations, this strategy is dominated by a slight variant, TIT-FOR-TAT-WITH-FORGIVENESS. That is, in situations where a bot can “make mistakes” (eg “my finger slipped”), two copies of TIT-FOR-TAT can get stuck in an eternal DEFECT-DEFECT equilibrium against each other; the forgiveness-enabled version will try cooperating again after a while to see if its opponent follows. Otherwise, it’s still state-of-the-art. The tournament became famous because - well, you can see how you can sort of round it off to morality. In a wide world of people trying every sort of con, the winning strategy is to be nice to people who help you out and punish people who hurt you. But in some situations, it’s also worth forgiving someone who harmed you once to see if they’ve become a better person. I find the occasional claims to have successfully grounded morality in self-interest to be facile, but you can at least see where they’re coming from here. And pragmatically, this is good, common-sense advice. For example, compare it to one of the losers in Axelrod’s tournament. COOPERATE-BOT always cooperates. A world full of COOPERATE-BOTS would be near-utopian. But add a single instance of its evil twin, DEFECT-BOT, and it folds immediately. A smart human player, too, will easily defeat COOPERATE-BOT: the human will start by testing its boundaries, find that it has none, and play DEFECT thereafter (whereas a human playing against TIT-FOR-TAT would soon learn not to mess with it). Again, all of this seems natural and common-sensical. Infinitely-trusting people, who will always be nice to everyone no matter what, are easily exploited by the first sociopath to come around. You don’t want to be a sociopath yourself, but prudence dictates being less-than-infinitely nice, and reserving your good nature for people who deserve it. Reality is more complicated than a game theory tournament. In Iterated Prisoners’ Dilemma, everyone can either benefit you or harm you an equal amount. In the real world, we have edge cases like poor people, who haven’t done anything evil but may not be able to reciprocate your generosity. Does TIT-FOR-TAT help the poor? Stand up for the downtrodden? Care for the sick? Domain error; the question never comes up. Still, even if you can’t solve every moral problem, it’s at least suggestive that, in those domains where the question comes up, you should be TIT-FOR-TAT and not COOPERATE-BOT. This is why I’m so fascinated by the early Christians. They played the doomed COOPERATE-BOT strategy and took over the world. II. Matthew 5: You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you . . . If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Talk is cheap, but The Rise Of Christianity suggests the early Christians pulled it off. For example, even though pagan institutions would not help indigent Christians, Christians tried to give charity to Christian and pagan alike, even going so far as to help nurse pagans during the plague (when nursing a victim conferred a high risk of contagion and death). Even Emperor Julian, an enemy of Christianity, admitted it lived up to its own standards: When the poor happened to be neglected and overlooked by the priests, the impious Galileans observed this and devoted themselves to benevolence . . . [they] support not only their poor, but ours as well, [when] everyone can see that our people lack aid from us.” In 1 Corinthians 6, Paul is asked whether it is acceptable for one Christian to pursue a lawsuit against another Christian in a pagan court. He answers: The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be wronged? Why not rather be cheated? We get a similar picture from the stories of the martyrs. Many of them prayed for the Romans while the Romans were in the process of torturing and killing them; Polycarp even cooked them a meal. If the Christians had merely been TIT-FOR-TAT, it would be easy to tell a story of their victory. The Roman Empire was corrupt and decadent to the core. People were looking for a community they could trust. Christianity offered access to a better class of friends who wouldn’t immediately rob or betray you when your guard was down. By providing a superior alternative to the low-trust pagan world, it was irresistible on a purely rational economic basis. But this story sounds more worthy of the mystery cults. Mystery cults are a great structure for mutual aid; we see this today in groups like the Freemasons (cf. Backscratcher Clubs). Everybody knows who’s on the inside (and needs to be mutually aided) and who’s on the outside (and can be ignored). The initiatory structure holds off freeloaders and makes sure the people on the inside are of approximately equal rank (so that you get as many benefits as you give) and can be held accountable if they don’t contribute. Since Christianity did better than the mystery cults, there must have been some reason that COOPERATE-BOT beat TIT-FOR-TAT in the particular environment of Roman religion, defying all normal game theoretic logic. III. Is this a consistent feature of COOPERATE-BOT strategies, or was it just luck? This is hard to say, because in all normal cases it’s impossible to follow a COOPERATE-BOT strategy at scale and for any period of time. Consider the Quakers, who gave it a better try than most. They were persecuted by the British and fled to America (is this kosher? it sort of seems like resisting evil). There they founded the colony of Pennsylvania, intended to be a utopia of pacifism and benevolence. They were very serious about this; history records many Quakers who were arrested or even killed rather than compromise their principles, and the British Crown seized Pennsylvania from the Quakers a few times because they wouldn’t make extremely cheap gestures like pay taxes or swear oaths. But in the end, the Crown frog-boiled the Quakers into compliance. They promised to return self-government if the Quakers would budge an inch - in one compromise, if they agreed to pay taxes that could go to non-combat functions of the military. The Quakers eventually agreed, and the British ratcheted up their demands the next time. Finally, in 1755, some Indians launched a major assault on Pennsylvania, and all the Quakers voluntarily resigned from government to let the non-Quaker Pennsylvanians (who by this time outnumbered them) conduct the war without restraint. The Quakers performed better than most COOPERATE-BOTs. They stuck to their principles most of the time, and in the end their religion survived. But look deeper, and you see a gradual process of surrender to reality. First was the flight to America, an implicit admission that living was better than being martyred for the faith. Then came the various compromises; an implicit admission that getting to keep self-government while being 99% pure was better than being subjects while 100% pure. Finally, they gave up Pennsylvania itself rather than be wiped out, again choosing the practical option over martyrdom. My point isn’t to knock the Quakers, who may come in a close 2nd in “historical groups that stuck to their cooperative principles despite all odds” and were certainly more ethical than I am. My point is that even very committed groups of religious fanatics fail the non-violent COOPERATE-BOT strategy eventually. Or maybe the ones who didn’t fail were wiped out? I hear good things about the Cathars, but we can’t know for sure because they were very thoroughly killed off - unrepentant to the last. Are there any other groups who deserve mention in this section besides early Christians, Quakers, and Cathars? I think some German and Russian sects have tried similar strategies, though they mostly failed and I don’t know much about them. Not exactly the same, but maybe rhyming: what about modern liberalism? To the monarchs and dictators of the past, free speech might seem kind of like COOPERATE-BOT in a limited domain: the idea that elites shouldn’t make any forceful/legal effort to protect their ideological and spiritual position must sound almost as crazy as them not making any forceful/legal effort to protect themselves if attacked, or to prevent themselves from getting cheated. It is, in some sense, a unilateral surrender in the war of ideas; fascists and communists will do their best to crush liberalism, but liberals cannot ban discussion of fascism or communism. The fact that this, too, has worked, makes me think early Christianity wasn’t just a one-off, but suggests some larger point. IV. Still, I don’t really know what it is. Here are some weak theories: Advertisement: Being kind to outsiders is good PR and encourages those outsiders to join you. This effect is stronger than the corresponding disincentive (that they won’t get much better treatment than they’re getting already, and they will have to be nice to other outsiders in their turn).
Inline links: The Rise Of Christianity, cf. Backscratcher Clubs, eventually agreed