WILLIAM REESE: A MAN WHO LOVED AMERICANA

by Steven Black, Bancroft Acquisitions

Bill Reese, February 2001
Bill Reese, February 2001

In quick succession, joy followed by tears, June 2nd and 4th, 2018.

At the Annual Meeting of The Friends of The Bancroft Library, Carla A. Fumagalli was introduced as this year’s awardee of the William S. Reese Fellowship in American Bibliography and the History of the Book in the Americas.

For a number of years Bancroft has been favored to host a Reese fellowship, along with other peer institutions, including American Antiquarian Society, the Beinecke library at Yale University, the John Carter Brown library at Brown University, the University of Virginia Library, the Huntington Library, the Bibliographical Society of America, and the Library of Congress .

Two days later news reached us of the passing of William Reese, one of the foremost U.S. antiquarian booksellers and bibliographers of our time.

Celebration, punctuated by grief and mourning, then, hopefully, more celebration (if not stoic acceptance) —is a rhythm we accept without relish. Closer to home, our mortal persistence was tested in February with the passing of eminent Berkeley bookseller, Ian Jackson, who was a familiar presence to many on the UC campus and in bookshops around town.

Bancrofters most recently saw Bill Reese in February at the California International Antiquarian Book Fair in Pasadena.

Looking back on decades of our working together to build the Bancroft Collection of Western Americana, brought to mind a special visit he made to the Library in February 2001.  His talk was about major and minor colorplate travel and exploration books on the American West, using a small selection assembled for display on that occasion.

Here are some pictures of this informal exhibition, after hours in Bancroft’s Edward Hellman Heller Reading Room.

Bill Reese in Bancroft's Edward Hellman Heller Reading Room

Bill Reese in Bancroft’s Edward Hellman Heller Reading Room - February 2001
Bill Reese in Bancroft’s Edward Hellman Heller Reading Room, February 2001

Bancroft Welcomes Digital Project Archivist

Please join us in welcoming Lucy Hernandez as our new Digital Project Archivist on the NPS-funded Japanese American Confinement Sites (JACS) grant project. Lucy will manage the two-year JACS project to digitize materials from Bancroft collections related to the Japanese American Internment. She will begin her new appointment on Monday, May 15.

Lucy comes to us from her position as the Archivist at The John and Mable Ringling Museum of Art in Sarasota, Florida where she worked on processing, digitizing, and providing reference services for archival collections. Prior to that, Lucy worked as the Archivist at the Tom & Ethel Bradley Center, California State University, Northridge for 10 years.

She earned her Bachelor of Arts in Economics and Art History from University of California Santa Cruz and a Masters of Arts in Art History from California State University, Northridge, and she is certified by the Academy of Certified Archivists.

Lucy Hernandez

The Bancroft Library Announces New Head of Technical Services

After an extensive national search, the Bancroft Library is pleased to announce the appointment of Mary Elings as the Head of Bancroft Technical Services and Assistant Director of The Bancroft Library. In this role, Elings will provide leadership for Bancroft’s largest division responsible for technical services operations for rare books, archival, and special collections as well as for the use of advanced technology to establish administrative and intellectual control over Bancroft collections.

Mary W. Elings
Mary W. Elings

Before taking on this role, Elings served as the Interim Head of Bancroft Technical Services from 2016 to 2017. Prior to that, she held the position of Bancroft’s Principal Archivist for Digital Collections and served as Head of the Digital Collections Unit. Elings began her career at Bancroft in 1996 as a pictorial archivist before expanding her expertise in operational support for public services, archival information systems, digital research collections, and born-digital archives. Her leadership in developing digital research collections has not been limited to Bancroft but has also served the University Library, the Berkeley campus, and the University of California system. Her teaching in the field of librarianship, as adjunct faculty for library and information science schools at Catholic University in Washington, D.C., and Syracuse University in New York, has enhanced her leadership in this area. Her current research focus is on developing “research ready” digital archival collections in support of computational research needs and working with faculty and students on collaborative research projects in the digital humanities.

Elings succeeds David de Lorenzo, who served as the Head of Bancroft Technical Services from 2001 until 2016 when he was appointed the Giustina Director of Special Collections and University Archives at the University of Oregon.

Elings can be contacted at melings@berkeley.edu.

 


Camera Use Now Free

The Bancroft Library is happy to announce that camera use is now free for all of our researchers. Starting today (15 August 2016), we will no longer charge a daily fee for camera use in our reading room. We believe that this new policy enables us to better support the research, learning, and scholarship conducted in The Bancroft Library every day.

Please note that all researchers must still agree to and sign our Camera Use Policy.

Happy researching!


Tebtunis goes to Vegas

What do Tebtunis and Las Vegas have in common? Well, not the gambling (at least not as far as we know!). Surprisingly enough, the two towns do show some similarities: they are both surrounded by a desert, they both see, at some point in their history, the presence of a lively community of people of Greek descent, who far away from Greece, gather together to preserve their Hellenic heritage. The chronological span of this presence of course differs from a place to another: while a Greek community could be identified in Tebtunis for several centuries from the third century BC into the third century AD, a Greek community gathered in Las Vegas only for a few days in October 2015. I’m talking about the annual meeting of the National Hellenic Society (NHS), a festive event that gathers together members of the Society as well as a number of guests, for one purpose: the celebration of Hellenic culture.

One of the highlights of the weekend was the inclusion of CTP in the Heritage and Culture Panel, during which Tebtunis was in great company. Patricia Moore-Pastides, the University of South Carolina’s first lady and public health professional, engaged the public with a fascinating defense of the Greek diet, convincingly demonstrating how eating well can improve our overall lifestyle. Chad Cohen and Jared Lipworth, National Geographic producers, presented a preview of the documentary ‘The Greeks’ (aired next Spring on PBS), impressing with images and clips of some of the cultural achievements of the ancient Greek civilization, including the spectacular Sicilian temples and Greek tragedies.

But first came Tebtunis and its papyri.In the spirit of the event, my presentation explored, through a selection of papyri from CTP, the ways in which the Hellenic culture penetrated into a remote but lively Egyptian village during the Hellenistic and Roman periods: through literature, as documented by the papyri including the work of Sophocles and Homer; through social gatherings and communal celebrations, as attested, for example, by the festival for Demeter, the Greek goddess of the harvest; and through the language, which over time became the official language of the administration of Egypt.

How did the people of Tebtunis live? What do we learn from the papyri? These were the central questions asked in the presentation. Among the papyri discussed are of course some of the unique pieces yielded by the Berkeley collection, like a fragment in Greek of the lost original, in Latin, Chronicle of the Trojan War, but Dictys of Crete

and a fragment of a lost satyr play by Sophocles, the Inachos.

The Tebtunis papyri give voice to the people who read Homer and Euripides, to those who owned estates and land, and to women, like Zois, who appears in a sale of land as a consenting wife. Her husband Didumos is selling his plot of land, and to be final the sale needs his wife’s approval. ‘Hellenism’ and the celebration of it could be seen everywhere over the weekend, and once the panel presentations were over it was time for party. At the Glendi dinner offered on the Friday night, everybody dressed in white and delicious Greek food and wine were appropriately accompanied by live Greek music and group dances.

The setting (an open portico), a sky full of stars and the warm air all contributed to recreate the vibe and atmosphere of a Greek late summer evening, and it was exciting to see the Tebtunis Papyri showcased at this unique event!


Euripides, Dionysus and school exercises

‘I, the son of Zeus, have come to this land of the Thebans’

The beginning of one of the greatest (and most famous) Greek tragedies, this line from The Bacchae by Euripides has resonated countless times in theatres from all over the world for the past two millennia. The son of Zeus speaking is Dionysus, the unconventional god of wine and theatre, who went to the city of Thebes to take revenge against those who had claimed that he was not the son of Zeus. With him came the Bacchae, the possessed female followers of Dionysus, mad and murderous.

Theatrical performances and books, however, were not the only places where this line could be heard or read. Indeed in antiquity the incipit of The Bacchae was also used as a writing exercise. That is exactly what happened in Egypt, as documented by an unpublished papyrus from the village of Tebtunis, dated approximately to the second century BC, when Egypt was a Hellenistic kingdom.

Despite the fragmentary state of the papyrus, words from the first line of The Bacchae are still clearly visible. I add here the Greek version of the line for those who would like to do some matching game:

The Euripidean line is repeated at least four times in these fragments, and it is written in a somewhat school boy hand. Someone here was learning to write in Greek. The pupil in question was not a beginner, as he already knew how to write letters and words. Writing short passages from poets represented indeed some sort of intermediate educational level, appropriate for those, like our pupil, needed to improve their handwriting skills. Among the favorite authors chosen for this level (and for the upper level too) there were Homer, Euripides and Menander, each representative of a specific literary genre, respectively epic poetry, tragedy and comedy. There was not, however, a formal school, with a standardized program, where pupils attended classes to learn to read and write. There were, instead, what we might call ‘school contexts’, that is places and situations where teaching and learning took place, which could have been a private house, a porch as well as a temple. Pupils were not only young people, but also adults. It is difficult to tell who the pupil of our papyrus was: an Egyptian who was learning Greek? Or a Greek who was learning to write? It doesn’t really matter. What really matters is that people in Egypt were learning to write Greek and were doing so by reading passages from the tragedies of Euripides or the epic poems of Homer. Our school exercise was not an isolated case. A large number of similar examples have come down to us from Egypt for both the Hellenistic and Roman periods, documenting the widespread will (or pressing necessity) of the people of Egypt, Greeks as well as Egyptians, to learn how to write in Greek (below are two more examples from Tebtunis). How not to be amazed at this phenomenon! To put this in context, think of our contemporary multi-cultural societies. People move continuously, they migrate to other countries, learn new languages. In England, for example, there is a large community of Indian people who, though speaking perfect English, still strive to preserve their own language, culture and traditions. English people, however, are certainly not learning any of the languages of India. That is because, despite the presence of several different ethnic groups, England remains fundamentally English, socially more multi-cultural, but still English. In Egypt things went differently. With the arrival of the Greeks in the third century BC, Egypt did not remain fundamentally Egyptian, and although native language and traditions never disappeared, Greek language gradually took over (see http://blogs.lib.berkeley.edu/tebtunis-papyri.php/greek-takes-over). School exercises represented just another way through which Greek spread.

Sayings about Demosthenes and Epaminondas (P.Mil. Vogl. VI 263, AD II) Miscellaneous collection of poetic lines (PSI XI Congr. 3, AD I)


Greek takes over

In the study of papyri and ancient history Egypt is usually referred to as Graeco-Roman Egypt for the period going from the third century BC to approximately the third century AD, during which time the country was first under the Ptolemies (III-I BC) and then under the Romans (AD I-III). The phrase Graeco-Roman Egypt, the significance of which has been long debated, simply points to the existence of a multi-cultural society where Egyptian, Greek and, later on, Roman customs and traditions met and intermingled. Various elements of Greek culture found their way into Egypt with the arrival of the Ptolemies; some kept their original form and nature, some others underwent a more or less deep transformation and acquired a somehow hybrid connotation. Religion was of course one of these elements (see post http://blogs.lib.berkeley.edu/tebtunis-papyri.php/what-is-greek-in-tebtunis), but not the only one.

The most representative element to mark the encounter between the Greeks and the Egyptians is certainly the language. Greek penetrated into Egypt in the third century BC as the language of the rulers, and for a time was used only by Greek settlers. But this state of things was bound to change soon. With Egypt quickly becoming a multi-cultural society, Greek became increasingly more popular. And not only among the Hellenic strata of the population. Greek also started to be used by many Egyptians in private correspondence and business documents, a phenomenon that seems to have increased in the Roman period. Under the Ptolemies both demotic-Egyptian and Greek were adopted in the administration, but around 146 BC a royal decree was imposed whereby Egyptian contracts (that is contracts written in demotic) required Greek subscriptions in order to be valid. This seeminlgy simple requirement was the beginning of a big social and cultural change in the life of the Egyptians. Towards the end of the first century AD, as a result of a Roman policy, demotic completely disappeared from administration and legal documents, making Greek the official language of Egypt.

Here are two examples of demotic documents dated to the Ptolemaic period (II BC) with Greek subscriptions, from the Tebtunis collection at CTP.

P.Tebt. III 982 P.Tebt. II 571


A festival for Demeter

In Ptolemaic and Roman Egypt a number of religious festivals were celebrated regularly in honor of various deities, both Greek and Egyptian, in the cities as well as in the countryside. Festivals were not simply a time for the gods, but also a special occasion for the whole community to gather together and feast, in the name of a sense of collectivity that characterized especially villages. The festival in honor of Demeter, the Greek goddess of the harvest, was one of these occasions.

Known in Greece as Thesmophoria, in Egypt this festival also took the name of Demetreia. In the Ptolemaic period it became very popular in the Fayum, and a papyrus from the Berkeley collection, dated somewhere between the late third and the early second century BC, informs us that it was celebrated in Tebtunis too.

That of Demeter was a typical Greek cult, and festivals in honor of this deity took place in Egypt in Greek and Hellenized areas. With the arrival of the Ptolemies (and of the Macedonian settlers), Tebtunis, like other Fayum villages, underwent a process of Hellenization which embraced language, administration, law, and of course religion, as is attested by the very presence of the Demetreia. The Berkeley papyrus in question lists a series of payments for wine, made on the occasion of the festival to Demeter. The exact date is not preserved, but it is possible that the event took place at the same time as the Thesmophoria-Demetreia at Alexandria, that is at the end of November (which is also the time when this festival was celebrated at Athens). The papyrus confirms that the festival for Demeter was also a time for gifts, for both men and women. Wine was received as a gift, and among the beneficiaries we find in our document the Greeks Theodoros and Dorotheos. Another specific characteristic of this festival was the sacrifice of a pig, a typical Greek practice which the Egyptians didn’t seem to have a problem to accept.

Religious festivals and, later, celebrations in honor of the Roman emperors remained a fundamental feature of village life at Tebtunis for the centuries to come, and defined the very identity of that society. Whether it was a Greek deity to be celebrated or an Egyptian one, a strong sense of community and desire to gather for feasting together became the backbone of these village festivals.


A village of literature

It is generally believed that in the ancient world literature was produced in cities and circulated mainly in major cultural, religious and economic centers. The papyri from Graeco-Roman Egypt, however, have demonstrated that that was not always the case, and that literature could be found in villages too. A special role was played by the villages in the Fayum (ancient Arsinoite district), where the Greek presence was particularly strong (this was the district where, under the early Ptolemies, the Greek soldiers were given land and settled). Of the Fayum villages, Tebtunis stands out as the best documented ‘literary village’. In other words, most of the literary texts which have been preserved from the Graeco-Roman Fayum come from Tebtunis. The Homeric poems were very popular, as one would expect, and the first two books of the Iliad seem to have been largely preferred over the others. Twenty-five Homeric pieces are so far known to have come from Tebtunis, mostly dated to the Roman period, and the great majority are kept at the Center for the Tebtunis Papyri (CTP) here at Berkeley. To these we need to add a few new pieces that were dispersed in several boxes after the 1899/1900 excavation and found only in recent times (read, for example, the post on the Odyssey piece http://blogs.lib.berkeley.edu/tebtunis-papyri.php/homer-in-tebtunis, and the more recent post on the Iliad fragments, whose publication is underway http://blogs.lib.berkeley.edu/tebtunis-papyri.php/ancient-egypt-chemistry-and-greek). But it was not just Homer. A varied array of literary texts is attested to have circulated in Tebtunis, including the Greek tragic poet Euripides, the lyric poet Pindar and the historian Xenophon. Such a wide circulation of literature in a village is remarkable and should not be taken for granted. It points indeed to the existence of an eliterian readership made up of those Greeks who resided in the village and certainly did not want to give up the privilege of reading ‘best seller’ books. Some literary texts, like Iliad books I and II, were also used as schoolbooks.

In the meantime, new literary texts keep coming up from the boxes of unpublished material kept at CTP, adding new information to our understanding of the nature of Greek literature in the village. Sometimes, however, a papyrus comes to light that preserves a literary text unknown to us. It is the case of P.Tebt. 896, dated to the second century BC, and P.Tebt. 897, dated to the late third century BC.

Both papyri come from mummy cartonnage, a wrapping material that was used to make mummy cases and masks (see http://blogs.lib.berkeley.edu/tebtunis-papyri.php/it-is-not-just-a). The first one includes two columns written in capital letters, the script used for literary texts. Interestingly, a study of the papyrus has not been able to reveal what text we are dealing with, nor do we know the author. All we know is that it is probably a philosophical text. The second papyrus is written in a more cursive hand, and includes lines of what seems to have been a scientific treatise. Again, the author has not yet been identified. Both papyri need further investigation, as it is clear that we are in front of new texts. Papyri like P.Tebt. 896 and 897 are not rare, and many other cases are to be found in the Berkeley collection. A future study of these papyri as a whole has the potential to shed new light on the state of literature and its readership in Tebtunis, both under the Ptolemies and under the Romans.


Ancient Egypt, science and Greek literature

To most, the thread that connects ancient Egypt to science and literature is the Library of Alexandria. Founded in third century BC by Ptolemy I Soter, the first king of the Ptolemaic dynasty that would rule in Egypt for the next three centuries, the library (in Greek bibliotheke) soon became a major cultural center in the ancient world, attracting the most renowned students and thinkers of the time. Although the history and size of the library of Alexandria are now shrouded in some aura of mystery, mostly due to its destruction in later periods, ancient sources confirmed that it contained a remarkably large collection of papyrus scrolls (what we call ‘books’), covering a wide spectrum of fields, from medicine, astronomy and physics to geography and literature, just to mention a few. Philology, that is the study of textual criticism, became one of the main and most developed fields of studies in the Hellenistic period, and the library of Alexandria played a fundamental role in the development and promotion of new philological methodologies. A scholar that well embodied the establishment of this new discipline is Callimachos. A Greek erudite, he was raised in the Greek colony of Cyrene, Libya, and educated in Athens, before moving to Alexandria, where he worked in the library. Among the most famous chief librarians is Eratosthenes, another Greek from Cyrene who received his education in Athens. Eratosthenes is mainly known to have been the first to measure the circumference of the Earth. However, he was not only a mathematician. His interests were broader, ranging from geography to poetry.

In today’s busy society, universities replaced the ancient libraries as large centers of research, while time constraints and the need to be specialized in one specific field have made culture more compartmentalized than ever. Yet, the fascination of the ancient world has not died out. Regardless of what our job is, we cannot help but stand in awe in front of the Athenian Parthenon or be captivated by the immensity of the Egyptian pyramids. And it is not just fascination. The ancient world is an integral part of our heritage and history (although often we seem to forget that), and knowledge of that history never fails to result in innovative ideas and creative empiral interpretations when applied not only in fields like politics, but also in the social settings of everyday life.

Leonidas Petrakis, who holds a PhD in Chemistry from the University of California, Berkeley, and was recently Department Chairman and Senior Scientist at Brookhaven National Laboratory, is a perfect example of the ways in which literature and science meet. Not only passionate about the ancient world, Leonidas has a deep knowledge of the ancient Greek language and culture. In a fascinating article that he has published a while back in the largest Greek American newspaper, The National Herald, he investigated the relation between ancient Greeks and modern science (a link to his article can be found here: http://www.demokritos.org/Aristarchus%20and%20Copernicus-Petrakis.pdf).

Recently Leonidas spent some time at the Center for the Tebtunis Papyri (CTP) working on unpublished texts. Thousands of pieces here at CTP are still kept in boxes, waiting to be unfolded, read and analyzed. Leonidas went through the fragments of one of these boxes, and patiently examined each piece. His efforts were soon rewarded when he found three small papyri written in the unmistakably capital hand-writing used for literary works. The three pieces included lines from the Iliad by Homer. This remarkable discovery has the potential to shed further light on the culture and society of the people living in Tebtunis, Egypt, over 2,000 years ago. A confirmation that ancient villages were not mere rural settlements, but could play the more important role of mini-cultural centers, where world-class literature, like Homer, had an independent tradition of dissemination. Leonidas is currently in the process of editing these two fragments for publication, in collaboration with the writer of this blog and with the director of CTP, Professor Todd Hickey. This edition will illuminate important issues, such divulgation and readership of Greek literature in a village of the Roman Empire.