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Most manuscripts from antiquity don't survive to the present day because of these and other natural causes. Some interest in pagan literature still survived, of course, in the Greek Byzantine Empire, where the people never truly stopped caring about their ancient mythology, but got close to forgetting about it for awhile. What manuscripts survived only survived because of the strength of the papyrus or parchment they were written on, until about the mid-eighth to the early ninth century, when a classical revival took place.

Monastic libraries once again flourished and copying of Greek and Latin classics restarted, this time on an unprecedented scale under Charlemagne’s reign. Illumination finally came into use, although very archaic (literally borrowing motifs from antiquity) at first with limited colors, but breaking out into elaborate designs seen in canon tables in copies of the Bible and colored initials to start the major lines of a text. Special scholarly editions of manuscripts also started to be published, with scholia, or commentary paratext, taking up stretches of the page longer than the actual text itself. The Ninth Century Renaissance in the Eastern Byzantine Empire mostly focused on this newfound scholarship, with the founding of literary and poetic groups and the re-founding of schools in major cities

The Carolingian Revival is the single most important event in classical literary history, because of this sudden extreme interest in classical texts that were copied and spread like wildfire. This single-handedly saved ancient texts which do not have any surviving manuscripts from antiquity, making the Carolingian Era manuscripts the only surviving and most important texts we have. It is because of those book productions in the medieval world that we have most of the Greek and Latin classics we have today, which just may validate all the hard work done by scribal monks living quietly in the far remote reaches of society so long ago.

The first pages of An American Dilemma stated that the race problem in the United States was a moral issue: “The Negro is a ‘problem’ to the average American partly because of a palpable conflict between the status actually awarded him and those ideals.” Americans not only felt this tension, he argued, but also acted on it to create positive social change in the country. In the final chapter, he emphasized to his American readers the global significance of living up to their egalitarian ideals. However, he offered no empirical support for his conclusion that Americans experienced a moral dilemma at the sight of racial discrimination.

The University of North Carolina’s Campbell tested the hypothesis on nearly three hundred students at an un-disclosed public university in the South that was likely his own. “Gunnar Myrdal performed a disservice to our understanding of segregated social systems by his drastic simplification of the normative dimensions of the issue,” he concluded. “It seems apparent that the American Creed simply is not transmitted to many people as a set of values pertinent to racial issues. Further, a segregated system provides its own set of counter-norms, a rationale that justifies the system while it helps the actor in the system to compartmentalize or re-interpret the American Creed.” Yes, racial discrimination in the United States conflicted with the American Creed. And yet, Campbell’s study suggested that Americans did not necessarily experience any moral angst about the contradiction.  

Nevertheless, the American public embraced this image of itself. Even today, with little reflection on whether it is true or not, Americans like to echo Myrdal’s hypothesis that they belong to a people whose moral compass drives them to address racial discrimination

Instead of assuming, like Myrdal, that Americans will inevitably feel compelled to rectify racial discrimination to meet their egalitarian ideals, perhaps making progress on issues of race requires acknowledging that absent difficult discussions on what equality means in the U.S. and conscious organizing to bring it about, nothing will change at all.

“That’s what leads to Greenwood being called the Black Wall Street. It had restaurants and furriers and jewelry stores and hotels,” John W. Franklin explains, “and the white mobs looted the homes and businesses before they set fire to the community. For years black women would see white women walking down the street in their jewelry and snatch it off.”

More than 35 blocks were destroyed, along with more than 1,200 homes, and some 300 people died, mostly blacks. The National Guard was called out after the governor declared martial law, and imprisoned all blacks that were not already in jail. More than 6,000 people were held, according to the Tulsa Historical Society and Museum, some for as long as eight days.

As in other places, the Tulsa race riot started with newspaper reports that a black man had assaulted a white elevator operator. He was arrested, and Franklin says black World War I vets rushed to the courthouse to prevent a lynching.

“Then whites were deputized and handed weapons, the shooting starts and then it gets out of hand,” Franklin says. “It went on for two days until the entire black community is burned down.”

“It was the frustration of poor whites not knowing what to do with a successful black community, and in coalition with the city government were given permission to do what they did.”

“(Survivors) talk about how the city was shut down in the riot,” Gardullo says. “They shut down the phone systems, the railway. . . . They wouldn’t let the Red Cross in. There was complicity between the city government and the mob. It was mob rule for two days, and the result was the complete devastation of the community.”

Franklin says he has issues with the words often used to describe the attack that decimated the black community. “The term riot is contentious, because it assumes that black people started the violence, as they were accused of doing by whites,” Franklin says. “We increasingly use the term massacre, or I use the European term, pogrom.”

Gutenberg died penniless, his presses impounded by his creditors.

Since literacy rates were still very low in the 1490s, locals would gather at the pub to hear a paid reader recite the latest news, which was everything from bawdy scandals to war reports.

Italian emissaries spent years in the Ottoman Empire learning enough Ancient Greek and Arabic to translate and copy rare texts into Latin.

but publishing the texts had been arduously slow and prohibitively expensive for anyone other than the richest of the rich.

As the legend goes, Luther nailed his “95 Theses” to the church door in Wittenberg on October 31, 1517. Palmer says that broadsheet copies of Luther’s document were being printed in London as quickly as 17 days later.

There’s a famous quote attributed to German religious reformer Martin Luther that sums up the role of the printing press in the Protestant Reformation: “Printing is the ultimate gift of God and the greatest one.”

The largest European library in 1300 was the university library of Paris, which had 300 total manuscripts.

Thanks to the printing press and the timely power of his message, Luther became the world’s first best-selling author.

Not only were handwritten copies of scientific data expensive and hard to come by, they were also prone to human error.

The people most willing to take risks and make the effort to be early adopters are those who had no voice before that technology existed.

As critical and alternative opinions entered the public discourse, those in power tried to censor it. Before the printing press, censorship was easy. All it required was killing the “heretic” and burning his or her handful of notebooks.

During the Enlightenment era, philosophers like John Locke, Voltaire and Jean-Jacques Rousseau were widely read among an increasingly literate populace.

Even the illiterate couldn’t resist the attraction of revolutionary Enlightenment authors, Palmer says.

The Industrial Revolution didn’t get into full swing in Europe until the mid-18th century, but you can make the argument that the printing press introduced the world to the idea of machines “stealing jobs” from workers.

Before Gutenberg’s paradigm-shifting invention, scribes were in high demand. Bookmakers would employ dozens of trained artisans to painstakingly hand-copy and illuminate manuscripts. But by the late 15th century, the printing press had rendered their unique skillset all but obsolete.

he continued to follow key elements of the game plan outlined in “Transformative Politics.” When Mr. Obama scolded pundits for slicing America into red states and blue states, it wasn’t a dopey celebration of national harmony. It was a strategic attempt to drain the venom out of the culture wars, allowing Democrats to win back working-class voters who had been polarized into the G.O.P. And it elected him president, twice.

he warned against retreating in the battle for civil rights. Moderates scrambling for the middle ground were just as misguided, he argued, as anti-racists implicitly pinning their hopes on a collective racial epiphany.

bringing the conversation back to economics was the best way to beat the right. Instead of trimming their ambitions to court affluent suburbanites, Democrats had to embrace “long-term, structural change, change that might break the zero-sum equation that pits powerless blacks [against] only slightly less powerless whites.”

All the pieces of Mr. Obama’s plan fit together: an electoral strategy designed to make Democrats the party of working people; a policy agenda oriented around comprehensive economic reform; and a faith that American democracy could deliver real change. By mixing political calculation with moral vision, Democrats could resurrect the March on Washington coalition and — finally — transform politics.

Economics were a safer bet. Blue-collar workers of all races, Mr. Obama and Mr. Fisher wrote, “understood in concrete ways the fact that America’s individualist mythology covers up a game that is fixed against them.

Rebuilding the March on Washington coalition requires an all-out war against polarization. That larger project begins with a simple message: Democrats exist because the country belongs to all of us, not just the 1 percent. With this guiding principle in mind, everything else becomes easier — picking fights that focus the media spotlight on a game that’s rigged in favor of the rich; calling the bluff of right-wing populists who can’t stomach a capital-gains-tax hike; corralling activists in support of the needs of working people; and, ultimately, putting power back in the hands of ordinary Americans.

The party’s record in the midterms has been even shakier. Democrats held unified control of Congress for all of Mr. Roosevelt’s presidency. In the Obama era, divided government has been the norm. And no, that’s not just because of gerrymandering. House Republicans won the national popular vote three times in the past 12 years — 2010, 2014 and 2016 — and there’s a good chance they’ll do it again this November.

the party is facing the same basic problem that has bedeviled Democrats since the breakdown of the New Deal coalition in the 1960s. An electorate divided by culture isn’t going to deliver the votes that Democrats need to build a lasting majority.

The crisis of democracy, then, is really a problem of the Democratic coalition. So long as elections keep being decided by wafer-thin margins, the odds of a divergence between the popular vote and the Electoral College will stay high, voters in small rural states will continue to hold the balance of power in the Senate, and Republican election deniers will get new grist for conspiracy theorizing. Even if Democrats manage to take office, they won’t have the numbers to push through reforms that might break this electoral stalemate.

What’s missing from all this is a vision for transcending the divide between the party’s rival sects, a plan for both winning elections and securing lasting change — in short, a program for transforming politics.

Mr. Rustin’s vision — the same vision that once upon a time drew a young Barack Obama into politics — remains the best starting point for coming up with a truly democratic solution to the crisis of democracy. Only 27 percent of registered voters identify as liberal. But 62 percent of Americans want to raise taxes on millionaires. An even greater number — 71 percent — approve of labor unions. And 83 percent support raising the federal minimum wage.

Today we are living in the world the Obama coalition has made. Yes, Democrats have won the popular vote in each of the past four presidential elections. But thanks to continued losses among blue-collar voters — including Latinos and a smaller but significant number of African Americans — the Obama coalition has remained a pipsqueak by historical standards. Under Franklin Roosevelt, the average Democratic margin of victory was 14.9 percentage points. Since 2008, it’s been 4.4 percentage points.

the road to freedom that Bayard Rustin dreamed of still goes through a majority movement — a coalition rooted in the working class, bound together by shared economic interests and committed to drawing out the best in the American political tradition.

If it just means that Americans have believed their country is special, then (as a British skeptic writes) there is “nothing exceptional about this exceptionalism. All great nations cherish national myths.”[1] If it means that the U.S.A. was exceptionally virtuous given its precocious dedication to civil and religious liberty, equality, justice, prosperity, social mobility, and peace and harmony with all nations, then ipso facto the U.S.A. is exceptionally vicious for falling so short of those ideals. If the term means rather that Americans are somehow exempted from the laws of entropy governing other nations—that (as Bismarck reportedly quipped) “God has a special providence for fools, drunks, and the United States of America”—then such exceptionalism can only be proven sub specie aeternitatis. Indeed, the very illusion that a nation is under divine dispensation may perversely inspire the pride that goeth before a fall (“thou shalt not tempt the Lord thy God”) or the many bad ends to which reckless adolescents are prone. Finally, if American Exceptionalism means that its power, values, and “indispensable” status render the United States exempt from the rules of behavior it makes and enforces on other nations, then enemies, neutrals, and allies alike are sure to push back.

it was probably just a matter of time before somebody turned the Stalinist term of derision into a patriotic badge of honor and ait stamped it over all of American history. As it happened, that somebody was Max Lerner, a former editor of The Nation turned Cold War liberal and author of the one-thousand page America as a Civilization (1957).

he concluded that “these distortions should not blind us to the valid elements in the theory of exceptionalism.... America represents, as I have stressed above, the naked embodiment of the most dynamic elements of modern Western history

Exceptionalism dovetailed perfectly with a new orthodoxy among political scientists that extolled what Harvard professor Louis Hartz called America’s Liberal Tradition.

the idea of an America set apart by Providence and endowed with a special mission to reform (not to say redeem) the whole human race dovetailed perfectly with the political rhetoric needed to rally Americans to lead the Free World in what amounted to a “holy war” against “godless Communism.”

Those were the years when the “Judaeo-Christian tradition” became a civilizational motto

Those were the years when presidential rhetoric became steeped in what sociologist Robert Bellah called “God-Talk,”

how come computerized word-searches show that references to American Exceptionalism exploded—literally from hundreds to tens of thousands—only after the Cold War was over?

the Cold War was over, globalization and multiculturalism were the new trends, and American identity got contested as never before. What made exceptionalist rhetoric ubiquitous was the fact it was now contested

the myth of American Exceptionalism, ironically inspired by Roman Catholics and Marxists, entered our lexicon as historical gloss for the campaign to persuade a skeptical, war-weary people that global commitments such as the UN, Truman Doctrine, and NATO were not really a break with tradition, but a fulfillment of the nation’s hoariest, holiest calling.

As early as 1630, Massachusetts Governor John Winthrop implored his people ‘to Consider that wee shall be as a Citty upon a Hill, the eies of all people are uppon us.’”[12] I took for granted that my teachers and textbooks were right when they traced our national identity back to the Puritans beginning with Winthrop’s Model of Christian Charity. Composed on board the ship Arbella bound for the New World, it seemed the elegant spiritual companion to the Pilgrims’ Mayflower Compact.

he borrowed a New Testament image when he imagined New England as a city on a hill called to inspire the whole human race by its example.

the dogged literary excavations of historian Richard Gamble have now exposed it as myth. It turns out that Winthrop’s manuscript, far from serving as keynote address of the American pageant, was either unknown or forgotten until it turned up in the family archives in 1809. Donated to the New York Historical Society, it slept for another three decades before publication in a Massachusetts collection of colonial documents in 1838

The famous “City on a Hill” passage appears in the Sermon on the Mount as one in a list of metaphors Jesus uses to describe his disciples. He speaks of them as the salt of the earth, the light of the world, a city on a hill, and a lamp not hidden under a bushel. The passage served as text for many a sermon preached by colonial divines, not least Jonathan Edwards. But those pastors were quoting the Bible to make theological points to Christian audiences; none was quoting Winthrop to make political points to American audiences. What has been lost “in the fierce crossfire of the battle to define the American identity,” Gamble writes, is “the story not of how the metaphor helped make America what it is today but the story of how America helped make the metaphor what it never was.”

not even the Puritans were “impelled by a unique or exceptional American impulse. On the contrary, they were products of European education, European culture, European piety, and they were engaged in a great European quarrel.

Americans have always been tempted to think that because they live in God’s Country they must be God’s Elect. Such faith has its uses, for instance to motivate a free and disparate people to rally and sacrifice in times of crisis. But it verges on idolatry from the standpoint of Biblical religion and—if exploited for partisan purposes—verges on heresy from the standpoint of civil religion.

Spilling out of books onto wall tiles, ceramic vessels, glass lamps, textiles, mosque domes and building facades, it was both a sensual and ideological unifier, totalizingly utopian

Symbols were introduced to orchestrate the all-important recitation of its contents: indicators of where to pause, where to place emphasis, how to pronounce words.

Material preciousness became an end in itself, turning Qurans into prestige objects and political currency, valued as diplomatic gifts, as war booty and as pious, grace-earning donations to mosques and mausoleums.

I watched them as they looked intently at the manuscripts arrayed around us, and I knew they were seeing things I couldn’t see, and feeling things I couldn’t feel, because they could read the words.

I was aware — and this is an easy perception — of the larger barriers of unknowing that stand between art and understanding, and of the barriers that stand between cultures

“It’s a profoundly damaging argument that tribal peoples are more violent than us,” said Survival’s Jonathan Mazower. “It simply isn’t true. If allowed to go unchallenged … it would do tremendous damage to the movement for tribal people’s rights. Diamond has constructed his argument using a small minority of anthropologists and using statistics in a way that is misleading and manipulative.”

each claiming the other has fallen into a delusion that threatens to undermine the chances for survival of the world’s remaining tribal societies.

“The clear thrust of his argument is that there is a natural evolutionary path along which human society progresses and we are simply further along it,” said Mazower. “That’s extremely dangerous, because it is the notion that they’re backward and need to be ‘developed’. That thinking – and not that their way of living might be just as modern as any other way of living – is the same thinking that underpins governments that persecute tribal people.”

Diamond says Survival’s condemnation of his book is driven by something other than facts. He argues its protectiveness toward tribal societies has led it to deny practices including warfare, infanticide, widow-strangling and abandoning the elderly. “Well-meaning defenders of traditional peoples, including apparently Corry, feel it necessary to deny the existence of those practices,” he said. “That’s a very bad idea – ‘extremely dangerous’, to use Corry’s words where they really belong.

“Mistreatment of tribal peoples should be condemned not because you claim that they are peaceful when they really are not. It should instead be condemned on moral grounds: the mistreatment of any people is wrong.”

Diamond said his manuscript was reviewed by dozens of expert anthropologists without objection and named several scholars who concurred with him. “They all conclude that the percentage of a population meeting a violent death per year, averaged over a long period of alternating war and peace, is on the average considerably higher in tribal societies than in state societies.”

Among the imprints that survive, the tendency is to homogenize and focus on a few general field

the new studies were “a major game-changer. To me, it marks a new phase in ancient DNA research.”

Until about 9,000 years ago, Europe was home to a genetically distinct population of hunter-gatherers, the researchers found. Then, between 9,000 and 7,000 years ago, the genetic profiles of the inhabitants in some parts of Europe abruptly changed, acquiring DNA from Near Eastern populations.

Archaeologists have long known that farming practices spread into Europe at the time from Turkey. But the new evidence shows that it wasn’t just the ideas that spread — the farmers did, too.

the Yamnaya, who left behind artifacts on the steppes of western Russia and Ukraine dating from 5,300 to 4,600 years ago. The Yamnaya used horses to manage huge herds of sheep, and followed their livestock across the steppes with wagons full of food and water.

“You have groups which are as genetically distinct as Europeans and East Asians. And they’re living side by side for thousands of years.”

Between 7,000 and 5,000 years ago, however, hunter-gatherer DNA began turning up in the genes of European farmers. “There’s a breakdown of these cultural barriers, and they mix,”

About 4,500 years ago, the final piece of Europe’s genetic puzzle fell into place. A new infusion of DNA arrived — one that is still very common in living Europeans, especially in central and northern Europe.

The closest match to this new DNA, both teams of scientists found, comes from skeletons found in Yamnaya graves in western Russia and Ukraine.

The hunter-gatherers didn’t disappear, however. They managed to survive in pockets across Europe between the farming communities.

it was likely that the expansion of Yamnaya into Europe was relatively peaceful. “It wasn’t Attila the Hun coming in and killing everybody,”

the most likely scenario was that the Yamnaya “entered into some kind of stable opposition” with the resident Europeans that lasted for a few centuries. But then gradually the barriers between the cultures eroded.

the Yamnaya didn’t just expand west into Europe, however. The scientists examined DNA from 4,700-year-old skeletons from a Siberian culture called the Afanasievo. It turns out that they inherited Yamnaya DNA, too.

was surprised by the possibility that Yamnaya pushed out over a range of about 4,000 miles. “

For decades, linguists have debated how Indo-European got to Europe. Some favor the idea that the original farmers brought Indo-European into Europe from Turkey. Others think the language came from the Russian steppes thousands of years later.

he did think the results were consistent with the idea that the Yamnaya brought Indo-European from the steppes to Europe.

The eastward expansion of Yamnaya, evident in the genetic findings, also supports the theory, Dr. Willerslev said. Linguists have long puzzled over an Indo-European language once spoken in western China called Tocharian. It is only known from 1,200-year-old manuscripts discovered in ancient desert towns. It is possible that Tocharian was a vestige of the eastern spread of the Yamnaya.

the new studies were important, but were still too limited to settle the debate over the origins of Indo-European. “I don’t think we’re there yet,” he said.

Dr. Heggarty speculated instead that early European farmers, the second wave of immigrants, may have brought Indo-European to Europe from the Near East. Then, thousands of years later, the Yamnaya brought the language again to Central Europe.

The series “debunks the myth of a Hindu orthodoxy as being the only classicism we have,” said Arshia Sattar, an independent scholar and translator in Bangalore. “In a strange way, the editors are creating a new canon.”

When it gained independence in 1947, India had a pioneering generation of homegrown classicists of the first rank. But today, scholars say, its universities produce and retain few classical scholars with the interpretive skills required by a project like the Murty, which has drawn its entire advisory board and most of its translators, South Asian and Western alike, from American and European institutions.

the logic of his larger narrative point — to help us see how deeply intertwined our scientific and social worlds really are, and how a broader appreciation for causes and effects (the growth of the Sun Belt, in this case, ultimately leading to Ronald Reagan’s sweeping victories) can arrange the noise of history into a more coherent tune.

Johnson has a handy phrase for what he’s seeking to examine with this kind of historical approach: hummingbird effects.

it’s the triggers that so successfully propel his narrative, which helps explain why his work on innovation, along with that of writers like Walter Isaacson, is now pushing technological history into the nonfiction mainstream

innovation is almost never the result of a lone genius experiencing a sudden voilà! moment; it’s a complex process involving a dizzying number of inputs, individuals, setbacks and (sometimes) accidents. Also, it’s hardly the exclusive domain of private-sector entrepreneurs. Important ideas are often driven by academics, governments and philanthropists.

technological histories like this help us reckon with how much we miss by focusing too exclusively on economic, cultural and political history. Not that any one domain is superior to another — only that Johnson proves you can’t explain one without the others.

technological history may have an advantage in one regard: It not only helps readers better see where we’ve been, but urges us to think harder about where we’re going. “We need to be able to predict and understand, as best as we can, the hummingbird effects that will transform other fields after each innovation takes root,”

After enduring this, he was subjected to “additional interrogation techniques” personally approved by the then US defence secretary, Donald Rumsfeld.

The end product of the torture, he writes, was lies. Slahi made a number of false confessions in an attempt to end the torment, telling interrogators he planned to blow up the CN Tower in Toronto. Asked if he was telling the truth, he replied: “I don’t care as long as you are pleased. So if you want to buy, I am selling.”

During the War the Nazis discovered that Greta and her husband, Adam Kuckhoff, were members of a famous Soviet spy ring, known as the Red Orchestra (Rote Kapelle). Adam was executed. Greta had her sentence commuted to life imprisonment. She survived the war, and in her autobiography she describes her first meeting with James Murphy, who she refers to as Mr M.

He spoke French, Italian and German fluently. He harboured dreams of a United States of Europe - at peace. Ultimately, though, even if it wasn't his intention, he'll be best known as the man who translated Hitler's Mein Kampf.

In Europe, academic study of the Middle Ages developed in tandem with a romantic nationalism that rooted the nation-state in an idealized past populated by Anglo-Saxons and other supposedly distinct “races.”

In the United States, universities, cultural institutions and wealthy elites drew on Gothic architecture, heraldry and other medieval trappings to ground American identity in a noble (and implicitly white) European history. So did Southern slaveholders and the Ku Klux Klan.

it remains an intellectually conservative field that has largely resisted the waves of critical theory that have washed over much of the humanities in recent decades. It has also been slow to take up the subject of race.

While archaeological evidence shows that Africans and other nonwhite people were present in medieval Europe, some scholars argue that race is a modern construct, with limited relevance in a period when differences in religion mattered more than skin color.

“It’s about asserting the racial and political innocence of the Middle Ages,” said Cord Whitaker, an assistant professor of English at Wellesley College and a member of Medievalists of Color. “For medievalists to try to protect the field from engagement with race is ultimately to try to withdraw from the world.”

Mr. Halsall deplored what he called the “cooties” approach that he says has taken hold, chilling debate.“There’s this idea that if you talk to someone, you are stained,” he said. He added: “Anyone who is vaguely middle of the road or conservative is suddenly racist or white nationalist.”

Dr. Kim, a member of Medievalists of Color, said white medievalists who say they fear weighing in, lest they be accused of racism, are enacting a “classic white fragility script.”“Those of us from marginal, targeted groups have no choice” about speaking up, she said. “This is about our own survival in the field.”

Last year, there was an outcry after the Kalamazoo conference, which is run by the Medieval Institute at Western Michigan University, rejected a number of panels proposed by Medievalists of Color

Neolithic Chinese ink had different cultural requirements from medieval manuscript ink; printing ink is most certainly different from that found in modern fountain pens

Recently, Maya Blue has been a key piece of evidence in evaluating the authenticity of one of only four Maya codices to survive into the 21st century, the Grolier Codex.

In 2007, however, a detailed chemical analysis of the pigments found in the Grolier matched elements to the Maya Blue found in other codices and artifacts. Although the Grolier contains very little visible blue, these findings, along with other pre-Hispanic materials found in its inks, authenticated the codex.

In traditional Chinese calligraphy and painting, the inkstick – along with the inkstone for grinding, a brush and paper – were the classic tools of the trade.

From the Middle Ages to the 19th century, iron gall ink was one of the most frequently made and used inks in Europe – so much so that it was often referred to as ‘common ink’.

The neat biblical verses were penned in iron gall ink, with the distinctive rusty hue as a clear indication of the ink used

While historically pervasive, iron gall ink is also inherently corrosive. Once put to paper, parchment or vellum it bites into and eats away at the surfaces

When Johannes Gutenberg introduced mass printing to Europe in the 1440s, the technological breakthrough was more than just a metal, moveable type press. A new kind of ink had to be developed

In the centuries prior to Gutenberg’s press, books and codices written out in longhand used water-based inks.

In 1968, the Japanese company Epson built the first electronic printer; 16 years later, Hewlett Packard released the first laser jet. By the late 1990s, inkjet printing was inexpensive enough to be ubiquitous in personal computing.

Indelible voting ink was invented in 1962 by scientists at the National Physical Laboratory in Delhi, just before the third election in a newly independent India to help combat voter fraud.

voters’ ink-stained fingers have become a cultural shorthand and symbol of fraud-free, democratic elections.

At the extreme end of the scale, ISIS notoriously burned over 100,000 rare books and manuscripts housed in the Mosul Public Library, some dating back a millennium.

Regimes are expending so much energy attacking books because their supposed limitations have begun to look like strengths: With online surveillance, digital reading carries with it great risks and semi-permanent footprints; a physical book, however, cannot monitor what you are reading and when, cannot track which words you mark or highlight, does not secretly scan your face, and cannot know when you are sharing it with others.

There is an intimacy to reading, a place created in which we can imagine the experiences of others and experiment with new ideas, all within the safety and privacy of our imaginations

Research has proved that reading a printed book, rather than on a screen, generates more engagement, especially among young people

Books make us empathetic, skeptical, even seditious. It’s only logical then that totalitarian regimes have made their destruction such a visible priority. George Orwell knew this well: the great crime that tempts Winston in “1984” is the reading of a banned book.

The tepid response of the Trump administration to the murder and dismemberment of the Saudi critic Jamal Khashoggi is just the most egregious example of why the global defense of freedom of the press and speech is no longer an American priority

In classic dystopian novels of the near-future — “Brave New World,” “1984,” “Fahrenheit 451” — the digital world is ubiquitous. The ghostly absence of books, and the freethinking they seed, is the nightmare. For much of the world, it’s not an impossible fate

With revolutionary uprisings engulfing Europe in 1848, Marx left Belgium just before being expelled by that country’s government. He briefly returned to Paris and Germany before settling in London, where he would live for the rest of his life, despite being denied British citizenship.

In it he expressed a desire to reveal “the economic law of motion of modern society” and laid out his theory of capitalism as a dynamic system that contained the seeds of its own self-destruction and subsequent triumph of communism. Marx would spend the rest of his life working on manuscripts for additional volumes, but they remained unfinished at the time of his death, of pleurisy, on March 14, 1883.

“Bernie’s still being given a bit of a free pass by the national media,” he says. “I do not believe that he would be a strong candidate for our party in the fall. And, except for three months out of every four years, he’s not even of our party.”

Some such stories, he says, feature in another manuscript, written with the guidance of the late Richard Ben Cramer, the author of What It Takes, “the definitive book about the 1988 presidential race” in which Hart flew so high then fell. Its title is Baltimore: A Memoir and a piece of it is out there on the web. Some want O’Malley to rewrite it, he says, to tie his own story more closely to the idea he was the model for the mayor of Charm City played by Aidan Gillen in The Wire, David Simon’s groundbreaking HBO series. He’s not keen.

Of course, much of the energy that delivered such victories was determinedly progressive, akin to or directly supportive of Sanders and his transformative effect on the liberal cause. But O’Malley is as much a pillar of the party as Sanders is not.

e smiles. “Do you want me to speak more frankly?”

Here’s a guy who has been a kind of stalwart of the National Rifle Association, a man who said immigrants steal our jobs right up until he ran for president,

Such focus seems timely: with the federal government in Trump’s sclerotic grip, cities in particular have begun to take a lead. On climate change, for example, some US mayors have reacted to Trump’s withdrawal from the Paris deal by saying they will simply pursue its aims themselves.

The Gonzaga gathering, O’Malley says, is a friendly one, a chance for the old boys “to ask, ‘Hey, how are you doing? How’s your wife? How’s your kids? What are you up to?’

“We recognized each other from the Sunday shows and having served together. We shook hands … but it was not a moment for me to simply say, ‘Hey, how’s work?’ I know how work is with him.

om Perez, once the Maryland secretary of labor, ended up in the role but O’Malley supported a young mayor from the Republican heartlands: Pete Buttigieg, now a challenger in the presidential primary.

But in an echo of the frustrations of 2016, O’Malley criticises the way the DNC has run the primary, particularly the way debate qualifications based on polling data and donor numbers – changed this week – have kept the likes of the former Massachusetts governor Deval Patrick (“a friend” to whom O’Malley has donated) and the Montana governor Steve Bullock firmly out of the spotlight.

I was out there rattling the tin cup, from county square to county square.”

“All of that’s part of the process. But at the end of the day, we have to nominate someone who can defeat him and who can bring our country together and govern.”