At several occasions in the past two years, I’ve found myself in positions where I critizise other people for referring to Toynbee in discussions on the Roman Republic, but I’ve been unable to remember where I got this antipathy from. Today, I believe I learned why I’m skeptical to Toynbee.

It is often so that one’s most susceptible to external influences when one is inexperienced, right? Well, back in the Fall of 2005, I took an introductionary course in pre-Modern history here at the NTNU, and for the part about the Roman Republic and Empire, we were actually left to choose between two introductionary textbooks, Bjørn Qviller’s Romersk politisk kultur og sosiologisk historie and Jørgen Christian Meyer et al.’s Antikkens historie. Høvdingdømme, bystat, imperium. For some reason, I chose the former, which is generally built up around the thesis that the relationship between powerful patrons and their clients was the single most important structure in Roman society.

In his chapter on the Roman Republic in the age of the Gracchii (that is, the plural of Gracchus, in case I fuck up my horrendous Latin more than I use to), he uses Toynbee’s description of the age for structure, by first outlining the social developments in this period according to Toynbee, and then modifying this. For instance, he points out that Toynbee seems to be labouring under the misconception that Roman agriculture was managed according to capitalist principles, and that he didn’t have access to certain new archeological evidence pertaining to the development in Italian agriculture.

Ah, it always feels nice to unravel mental webs such as this one. It kinda gives me a feeling of clarity, which is fortunate, as I can use every favourable condition I can wring from myself if I’m going to get any grip on this Islamic philosophy-theology I’ve got to get through today…