This passage concerns the bird-colony on the Diomedean islands, now called Tremiti, off Gargano in Italy; it is said to have been formed by the companions of Diomede, when they became birds. ‘They shall hunt fish-spawn with their beaks, dwelling in an island bearing their leader's name they shall fashion the streets for their close-packed nests with firm blows , on an earth-covered slope, tiered like a theatre, imitating Zethos’ . ‘They shall set out to hunt and return to the (...) hollow, together and at night. They shall flee all together from a crowd of barbarous men, but on the way home to their accustomed bivouacs they will take offscourings of bread and after-dinner fragments of barley-cake from the hand, provided they come from the pouches of Greek robes; they will murmur softly. in friendly fashion, sadly remembering, poor birds, their former way of life.’ In [Aristotle]'s account the birds dive-bomb the heads of barbarians. That passage does not describe shearwater but it may easily refer to other birds on the Tremiti. Evidently the observers did not drag the shearwater out of their burrows, which is the only way to be certain of their appearance. The Lockleys tell us of gulls marauding round the Skokholm colony. Black-headed gulls feed from the hand on the Embankment, and dive-bomb intruders near their eggs. (shrink)

In my quest for Aurai in Greek art, I have been surprised by the haste of commentators to label each and every running woman as a Nereid. Surely it should depend on the evidence. I begin with two Attic pyxides in the Fitzwilliam Museum, Cambridge. The first GR 1. 1933 was given and published by Miss Lamb in CVA Cambridge ii pl. 26. In Beazley, ARV 297, this vase was said to be in the Manner of Douris. In ARV 451 (...) this vase has lost its own reference and acquired that of GR 10. 1934.‘Nereids’ is an inadequate description of either vase; for both include different sexes.The pyxis 1. 1933 is not in good condition. The central figure is surely not the male, as Miss Lamb says, but a running woman taking up twice as much room as anyone else. She holds one dolphin and has lost another, so she must be the heroine Thetis. On one side of her stands a man with a dark beard, but he holds an old man's crooked stick, so he must be Nereus in spite of his dark beard: and a frightened Nereid rushes by him to the left: on a third side a stationary woman has just frightened a woman with a sceptre off her chair; the sceptre holder must be Doris. Here then we have a Peleus and Thetis scene, but there is no room for Peleus. (shrink)

The movement for ‘military preparedness’ in America and Britain gained tremendous momentum at the turn of the century. It assimilated the cult of manliness — the key public virtue, which allowed a person to claim possession of himself and a nation to reclaim possession of itself. An army was the means of marshalling a mass of people for regeneration. The symbol of a nation's preparedness to take control of its own soul was the readiness to bear arms. Although this movement (...) originated in the middle-class, Protestant cultures of the USA and England, its core ideas were adopted by many political movements. Affected by these ideas, as well as the formation of the Protestant Ulster Volunteers in 1913, a movement to reclaim Irish independence through the mass bearing of arms began in South and West Ireland in autumn 1914. Women were excluded from these Volunteer companies, but set up their own organization, Cumann na mBan, as an auxiliary to the men's. The Easter Rising in 1916 owed as much to older ideas of the coup d'état as new ideas of mass mobilization, but subsequent history recreated that Rising as the ‘founding’ moment of the Irish republic. It was not until mass conscription was threatened two years later that the mass of people were absorbed into the idea of an armed campaign against British rule. From 1919 to 1923, the reality of guerrilla-style war pressed people into a frame demanding discipline, secrecy, loyalty and a readiness to act as the prime nationalist virtues. The ideal form of relationship in war is the brotherhood, both as actuality and potent myth. The mythology of brotherhood creates its own myths of women (as not being there, and men not needing them) as well as creating the fear and the myth that rape is the inevitable expression of brotherhoods in action. Despite explicit anxiety at the time about the rape of Irish women by British soldiers, no evidence was found of mass rape, and that fear has disappeared into oblivion, throwing up important questions as to when rape is a weapon of war. The decade of war worsened the relationship of women to the political realm. Despite active involvement as ‘auxiliaries’ women's political status was permanently damaged by their exclusion as warriors and brothers, so much so that they disappear into the status of wives and mothers in the 1937 Irish Constitution. (shrink)