Technically, corporal punishment was banned in 1850. I also saw an interview with R. Lee Ermy in which he said it was banned, but likened it to driving the speed limit and said something to the effect of “it worked.” So how common was it for a DI to smack around a recruit?

As an enthusiastic bread maker who puts his hand to making pretty much anything, I have made plenty of flat breads (roti, naan, pita etc.), loaves (with both sourdough, fresh yeast and dried yeast) and griddle cakes (pancakes and English muffins).

Comfortably the easiest, quickest and cheapest way to turn flour into edible bread is the flat bread. You can make a roti from scratch in 30 minutes with 3 ingredients (flour, water, salt) and an open fire. Meanwhile a sourdough loaf requires the careful maintenance of a mother dough, considerably more time and skill, plus access to an oven, which many homes would not have had historically.

Most regions of the world seem to have a staple flat bread, presumably because it is a relatively easy thing to produce domestically - even southern Europe has pizza and fougasse. So how did the loaf become so dominant in England? Was there a historic flat bread that died out? Was there a point where the leavened loaf gained a prestige advantage over other styles of bread?

The trope of an imperial court being filled with “scheming eunuchs” is a pretty common one in fiction, but in reality, was this actually a common thing?

I know many Asian royal and imperial courts heavily relied on eunuchs to fill out their administration, but did the trope of the eunuch court being filled of backstabbing schemers and plotters actually have historical basis?

And why eunuchs specifically? Wouldn’t any type of well-connected government bureaucrat be capable of scheming and plotting? Why were eunuchs stuck with the label of disloyalty?

I’ve heard a lot of this trope actually modern revisionism starting in the late 1800s as a not-so-subtle stab at the Ottoman and Qing courts, who were seen as backwards and corrupt compared to “modern” Western governments, and the eunuchs were an easy scapegoat.

If you search it up, google gives that johannes gutenburg invented the printing press, but he did that in 1440, and China already had invented the printing press by 600-900AD during the Tang dynasty. In fact, it's one of the 4 great inventions from China according to UNESCO. So then what are the reasons China is not attributed for this? Is it because Gutenburg's version is so different from the Chinese version? But, since there are between 500 to 800 years between the versions, and europe had access to chinese inventions through the silk road, I find it impossible that gutenburg "invented" it without at least partial "inspiration" from the chinese version, or at the very least, he made it to match the chinese version so that germany and europe could also benefit from a printing press

I was reading about the First Punic War and how the Spartan mercenary Xanthippus basically saved Carthage at the Battle of Tunis. He took a demoralized army and crushed the Romans by perfectly combining a phalanx with cavalry and around 100 war elephants.
What bugs me is: Sparta itself was pretty much in ruins geopolitically by the mid-3rd century BCE. Plus, traditional Spartan warfare was all about hoplite shield-walls, not elephants or complex tactical maneuvering.
So how did a guy from a fading polis get his hands on this kind of cutting-edge military expertise? Do we know anything about his career before Carthage? Did he serve under Pyrrhus or the Ptolemies where elephants were actually used, or was it just a case of Spartan military education being incredibly adaptable?

I used AI to help translate this and it nails exactly what I wanted to ask. Hope nobody minds.

Most defendants at Nuremberg trial were among the most important men of Nazi germany, the top military, political and economic leaders. .

Compared to them, Streicher doesn't seem all that important. As far as I know he was owner and publisher of Der Sturmer, which while certainly bad, doesn't seem that bad compared to the other defendants.

He even received death sentence, a harsher punishment than some other defendants whose crimes seem much worse, while people in similar position in other newspapers seem to have generally gotten of much more lightly.

As the (apparently oft-repeated?) story goes, the piñata originated in China and arrived in Italy in the 14th century, where it became popular The Sino-Italian pignatta then spread to Spain, whose missionaries—upon arriving in the New World—happened upon indigenous traditions that involved breaking a clay vessel with a stick. The vessel was colorfully feathered in the Mexica version, and the stick-wielder was blindfolded in the Mayan one. The stage is set for more sycretism. Beset on all sides by proliferating proto-piñatas, the church decides to Christianize. Piñatas should have seven spikes, one per sin; they get associated with saints, then with birthdays and eventually are basically festive.

I feel like this story raises more questions than it answers while also failing to say much of anything about cultural geography of piñatas today. A list of complaints:

I haven't been able to find any information about the ritual context in which the Sino-Italian pignatta functioned, which is annoying because piñata-hood feels to me less like an intrinsic attribute of an object and more like a function it can assume in specific interactions (being smashed with a stick). If we're willing to be fuzzy about the materiality and construction and call non-papier-mache (and possibly even non-trinket-filled!) pointy clay jars "piñatas", then all we really have left is "thing you smash with a stick in a certain context".

• Is there actual evidence connecting the Chinese ox-striking ritual (which, to be fair, does sound very piñata-y) with the 14th-century Italian pignatta? If the Italians were copying the Chinese, how did they make and use their pignattas? When would one be smashed, by whom, and what did smashing it mean?

• If the Spanish were copying the Italians, why didn't it appeal to the French? Why did it skip into Iberia?

• If the Spanish carried it across the Atlantic, did comparable traditions appear in Guatemala, Peru, the Caribbean? If the answer is "people in those places didn't have an established tradition of breaking clay vessels with sticks while possibly being blindfolded"—ie, the Aztec and Mayan rituals were the secret sauce—then why not attribute the piñata to them?

• Finally, this crazy tale manages not to explain how the piñata become so strongly associated with Mexico specifically. I know Mexico is not the only place where people do piñata-y stuff, but it seems to be the only place where the piñata is a national icon.

• Does the China-Italy-Spain-AztecsandMayans-Mexico chain actually come as a result of tracing historical transmission, or is it more "if you look at history through modern-piñata-colored lenses then a bunch of disparate breaking-stuff rituals start to look connected"? It almost feels like the answer has to be one of those more-recent-than-you-think ones ("the true origins of the piñata as we know it today trace back to the Mexican Revolution and Mexican nationalism...").

tl;dr: What does the historiography actually say about the piñata's origins and its eventual identification with Mexico?

I’m curious about the historical reasons behind certain naming patterns that are relatively common among Afro Americans, such as DeShawn, DeAndre, Drequan, and Dequavious.

When and how did this naming convention develop historically? Does it have roots in African naming traditions, colonisation, the development of distinct African American cultural identities, or something else entirely?

In the last few decades I think there's been a lot of revisionism of the inquisitions, especially the Spanish one, to the point that the current Wikipedia article for them has a bigger section (that doesn't seem well sourced) on tortures not used compared to the section for how torture by them was actually used. What's the actual academic consensus on the use of torture by the inquisition? Most of the reappraisal work to my knowledge comes from Catholic apologist groups instead of historians which makes me wonder how actually truthful they are.

I'm listening to the original Dracula and during the ending Mina makes mention to changing horses at several times. How did this work? I understand that horses have a limited range until they tire and need to be switched, but was this a service paid in advance? What happened to these horses? Do they just live at the new place now? This is something I've been puzzled by in other books as well.

Did german citizens inside the reich get news reports about China and the pacific war? What did german troops think of Japanese troops, did they have any idea of the nanjing massacre or other Japanese atrocities?

There are a lot of stories about married and single women alike killing themselves because they were raped, or to avoid rape. Likewise, in some societies, it was expected that if an unmarried woman or girl was raped, she would marry her rapist. And obviously marital rape is a relatively new concept. So my question is - if a married upper-class woman was raped by a man who was not her husband (I'll take any place or period but I am especially interested in Europe from the late 19th to the early 20th century), what would the social consequences be?

Have there been any famous cases of this? The ones I can think of is the husband of Evelyn Nesbit (who also abused her) shooting Stanford White, who drugged and raped her when she was sixteen, before she was married, and which resulted in "The Trial of the Century". And the case of Marguerite de Carrouges, which resulted in a trial by combat fought between her husband and her rapist.

Let us assume that there is no doubt about the rapist's guilt - he was caught in the act or shortly after. What would happen in the immediate aftermath? What punishment would he face? Would it become a society scandal? Would details be available to the public?

What would the social consequences be? Would either the wife or the husband be expected to stay out of society for a while? If so, when might they return? Would the husband be seen as having failed in his duty to protect his wife?

Would it be different depending on when the rape happened? For example, shortly after the wedding versus years in when they had children. If they had minor children, would the children be likely to find out? At what age, if so? Would boys be expected to find out earlier (through rumours at school or something like that) or later than girls? If it happened shortly after the wedding, would there be the possibility/risk of annulment or separation? Would it be different in Protestant vs Catholic countries?

Can you recommend any sources about this?

Thank you!

Hello all,

I recently chimed in on this post about Joseph LaRoche, the only black passenger on Titanic. The LaRoche's had first class suites on La France but switched to Titanic due to the former's rules on children not being allowed to eat in the main dining rooms.

Despite it simply being a matter of their baby girls being too young to enjoy the fantastic children's spaces offered by La France, a few chimed in that the parents must have been terrified to let their children out of their sight.

While I stressed that we cant let the societal ills of 2026 America taint the past of 1912 France, I'm wondering what the social reality would have been for a mixed race couple with two children who we might today called "light skinned". Joseph LaRoche was en engineer from Haiti, married to a white French woman who was pregnant with their third child. They were free to sail higher classes on higher end ocean liners - all things which wouldn't be true if they were American.

But still - what might life have been like for them? Is there a possibility that the LaRoche's did have a twinge of hesitation about letting their children be cared for by the first class victualling team for an hour or two at meals due to their race? What would they have experienced had they landed in New York? What's the history of interracial marriage and children in France? Can we draw a parallel between our two worlds or are we putting something on this minor anecdote that doesn't belong there?

I’m looking into the history of funeral tolls as a church tradition, especially in Europe. When and where did this tradition start, and are there any books or articles I should look into?

This is for a project I’m working on, the basic premise is could the Delian League (pre-peloponnesian war) have survived. This essentially takes place under the guise of Pericles not being a self-absorbed asshole who steals money to fund his passion projects. Could a unified Greek entity have continued on or would the existing divisions make a split inevitable.

My understanding is that drinking alcohol is almost universal across human history, but I feel like we only achieved a good sense of what alcohol actually is, and how it interacts with the brain, very recently in historical terms. What did people think was going on before then?

Hello. My name is Paul Chrystal, a relatively prolific published author (see www.pauchrystal.com) on all things ancient world: I have two cracking books for you today:

The Romans: A People’s History, published October 2026, and Miracula: Weird and Wonderful Stories of Ancient Greece & Rome,  published in fall 2025 to great acclaim. Please ask me anything you like on one or the other, or both, and I’ll get back to you.

First off The Romans: A People’s History

‘Here is a welcome innovation – a book about ancient Rome that foregrounds the person in the street rather than the over-entitled and over-discussed nobleman. A thoroughly satisfying read.’ — Anthony Everitt, author of The Rise of Rome: The Making of the World’s Greatest Empire

‘Paul Chrystal has an eye for the quirky and unusual. His highly readable style and solid scholarship combine to make this book an engrossing read.’ — Philip Matyszak, author of A Walk Through Ancient Rome

How is it the cliché goes ? ‘The victors get to write the histories of their times’ , or something like that. Livy, Caesar, Sallust and Augustus  would all agree with that. However, it’s not only the losers who struggle to find a voice, it’s the lower orders and the women too who have also  been more or less gagged into an interminable historiographical  silence.  Livy and his colleagues do, of course, reference the lower orders, the plebeian class, the plebs but it is usually in the context of a threat to the hegemony of the  ruling class to which, the Roman historian naturally belongs; the long-lasting  Conflict of the Orders and the disputatious brothers Gracchi are good early examples.  But there is much more to Roman military, political and social history than Livy’s foundational, sometimes half legendary,  chronicles or Caesar’s propagandist war correspondence.  I was taught on a diet of Cary, then Cary and Scullard, Cicero’s correspondence and speeches and Sallust’s  Bellum Jugurthinum and Tacitus’ Agricola,  so little wonder that the hitherto obscure existence  of 90 plus per cent  of the Roman people came as a surprise when I started making my own reading choices.

The massed extras in Ben Hur and in the Gladiator franchise have helped but the  hugely popular ‘I Claudius’ and ‘Claudius the God’ were  largely limited to the antics of  the imperial households.  Latterly,  Mary Beard has presented television programs where the common  man and woman  take centre stage, but still the posh and privileged prevail.

Increasingly frequent archaeological excavations at sites such as Pompeii and Herculaneum are also shedding new light on significant aspects of plebeian life but the time is  clearly ripe  for a much more plebeian-focused history of Rome…

Everyone  knows  that oft-repeated  question: ‘what did the Romans do for us ?’  Thank Monty Python’s Flying Circus  for that. And we all know the stock reply and its many variations: roads, bridges, ships for war and trade, aqueducts, wild and bloodthirsty  entertainment, the bread dole (panem et circenses) and - for a comfortable few - flushing toilets, high end baths, proper housing with sound roofs and underfloor  heating.

The Romans  also introduced us barbarians to the calendar, a global currency, to  Latin with it peerless literature; they showed us how to be politicians, lawyers, orators and bureaucrats, democrats, dictators and despots. Over time, we learned how  to prosecute a war, show clemency,  or commit the foulest of war crimes and atrocities. They could, at various times,  be  masters in  xenophobia and racism (especially when it came to the Greeks), they were prejudiced against, worried by and mistrustful of  women to the  point of misogyny, they mocked  and exploited the disabled,  and they were obsessed with class while oppressing  and suppressing  the underprivileged.  They perfected the vile business of  slavery although they did allow an escape  route for the talented; they were tolerant of most religions  but above all they were shrewd enough to assimilate the best aspects, practices and skills from the nations they subdued, traded  or allied with.

Much of this still resonates today as we struggle with much the same challenges and threats. So, why do we need yet another  book on the Romans and the ‘grandeur that was Rome ?’

In this book, literally a people’s history,  the man and woman in the street, at the games, on the game and in the markets and temples take that centre stage and  are allowed a  voice and given a  point of view. The lower order demographic continued to evolve as the   bestowal of Roman citizenship changed and expanded,  taking in more and more people from further afield.  Each of these new Romans has a story to tell and we endeavour to access that invaluable and ever-changing  melting pot as far as the evidence allows. 

This a history of the Romans through the eyes of the Roman common people – the plebeians.

And now: Miracula: Weird and Wonderful Stories of Ancient Greece & Rome

I’ll let the reviews do the talking, but again, please ask me whatever you want:

Paul Chrystal has an extraordinarily comprehensive knowledge of classical literature. As explained in the introduction, he sees his task as sifting through long dull passages and picking out the most interesting parts for the reader. He also has a stated mission to help modern societies to reflect on how they deal with some of the worst features of human behaviour, by studying the wisdom of ancient writers.

The Historian

 ‘Chrystal triumphs in terms of sources and detailed narratives, written in clear prose (no academic jargon) with gusto and humour . . . A breathtaking assembly of ancient sources, unlikely to be bettered.’

 – Fortean Times on Miracula

‘The tradition of paradoxography – writings about the unusual, the miraculous, and the absurd – runs back to Hellenistic Greece and beyond, including Aristotle, Callimachus, Cicero, and Pliny alongside lesser-known practitioners. In this connection the historian Chrystal’s new Miracula is both a continuation and a commentary, presenting oddities, trivia, and twice-told tales from the ancient world and contextualizing them for the reader. Here are marvels from pygmies to Polyphagus (Nero’s personal cannibal), the war-cats of Cambyses to the longest word in ancient Greece.’

 – The New Criterion on Miracula

‘A book full of astonishing facts and strange stories drawn from Ancient Greece and Rome – rarely retold in English – is a surprise and a delight . . . Paul Chrystal has upended the paradigm of sober history-telling to produce a potpourri of stranger things . . . When you’re not laughing aloud or cracking a smile, you may just be impressed by how much the ancients knew.’

 – InReview on Miracula

I am reading the book May We Feed the King by Rebecca Perry. There is a section where the king allows his brother's wife and her lover to have "some rooms at court—a bedroom, a washroom, and a little lounge for playing cards and taking meals," but it was granted "on the condition that they would be afforded no household."

I'm curious what affording a household means and how it is different from having rooms at court? I don't know how historically accurate the book is, and given the form of the book, details are rather scant, so any sort of context would be appreciated!

Thank you!