A Concordance of Polybius and What AI Can and Can’t Do for Historians

Boosters of large language models (LLMs) and other kinds of so-called artificial intelligence make big claims about what the technology can do for us, sometimes referencing the benefits brought by other inventions like the Internet or mass production. I rarely find such arguments convincing when applied to my field, history. An experience from my graduate student days may help illustrate why.

When I was a graduate student in the early 2000s, I wanted to write about the Greek historian Polybius and his idea of what constituted Italy. Polybius lived and wrote in a time when the Roman state had fought a century of wars to conquer and defend the Italian peninsula. The idea of Italy as a single thing that could be defined and found on a map was still somewhat new and up for debate. I was interested in seeing where the boundaries of what Polybius called Italy lay, as a reflection of how the Roman elite whose society he moved among thought about their empire and its place in the world.

The obvious place to start was to search the text of Polybius’ Histories for references to Italy, but remember that this was the early 2000s. Search engines for the internet were still in their adolescence, and while there were some projects under way to digitize Classical texts and make them searchable, they still had their limitations. To get the information I needed, I went to the library and found a concordance of Polybius.

A concordance is a type of scholarly reference work that was common in the days before texts became searchable. It is a list of every word used in a particular text (such as Polybius’ Histories) and the context in which it is used. To find every instance when Polybius used the word Italy (or Ἰταλία in Greek), I just had to open the volume to the letter iota, scan down to Ἰταλία, and start going through the references to find which ones were worth looking up in my copy of Polybius and which ones were not useful for my research.

The work that went into creating such a concordance was enormous. The surviving text of Polybius’ Histories runs into the hundreds of pages in a modern printing. Someone had to go through the Greek text and catalog every single word (not to mention dealing with the issues of differing texts in different manuscript traditions, scribal errors, and emendations), then compile all those references into one enormous volume. All of this work was done by hand in the days before computers. The book that I laid out on the table in front of me when I was writing that paper represented thousands of work-hours, a significant chunk of some previous scholar’s working life. (I was lucky to have chosen a research question about a well-known author whose work had been concordanced by scholars of past generations. If I had wanted to check the work of some more obscure author or uncatalogued fragments, I would have had to sit down and scan every page myself.)

If I wanted to research the same question today, I could simply load a copy of the Greek text, type the word into a search box, and have the results in seconds.

Technologies like searchable electronic text have not only changed what questions scholars are able to ask, they have changed the meaning of scholarly work altogether. The kind of rote mechanical labor that went into creating something like a concordance of Polybius used to be a staple of an academic historian’s life. While scholars have always aimed to make new discoveries and present new interpretations of the evidence, up to the late twentieth century it was understood that as a working historian, you would spend a significant amount of your productive life just reading through texts and assembling data a piece at a time, either for your own research or to make a tool for others to use.

These days, although there are still times when searching doesn’t help and you still need to just go through the text line by line, a significant amount of what historians used to do is now automated. Indexed, searchable texts with good metadata have taken the place of a lot of the more cumbersome old scholarly tools in much the same way that electronic databases have replaced the old card catalog system.

This is a change I fully approve of. I have no nostalgia for the old days. I am not shaking my cane at the clouds complaining about kids these days who don’t have to use a concordance in the snow uphill both ways. Making basic information more readily available and easier to probe in new and unexpected ways leads to better questions and more interesting arguments about history, and both scholarly and non-specialist audiences benefit from the wealth of new research that modern tools have made possible.

Now, some have tried to present artificial intelligence as a new revolution in scholarship parallel to the development of searchable catalogs and texts. Just as searchable texts allow us to skip the tedious and unrewarding work of slogging through sources word by word gathering references by hand, so an LLM can save us the tedious work of reading through the existing literature finding the answers to questions so we can spend more time focusing on our own research interest. I find this argument unpersuasive for two reasons.

First, the LLM services which currently exist and promise to perform this kind of operation are not up to the task. They may have scanned all the relevant literature that I would want to consult in my research (and there is a good chance that they have not, but let us suppose for a moment that they have), but they have no understanding of it. They do not know how to separate different threads of argument, how to weigh different theoretical approaches or contrast older and newer scholarship, or how to critically assess evidence. They do not actually know anything, they just slap together text in a way that fits the models they’ve been fed. A search engine may produce wrong results, depending on how well the text it’s searching has been coded or how accurate a search term one uses, but these errors at least point to specific data points that can be checked. An LLM produces authoritative-sounding nonsense with as much facility as truth. It saves no time or effort to use an LLM for research, since everything it produces is suspect, and it does not present its sources for checking.

Second, the tedious work of reading through existing literature is a vital part of scholarship. We have to understand the arguments made by scholars in the past and the bases on which they made them if we are going to do any better at tackling the same questions ourselves. Historical research depends on extensive reading of sources and prior scholarship, not just as a way of assembling data but in order to actually understand our subjects. It is not the same as the rote work of compiling all the words used in a text. There is no royal road to historical understanding, and this part of the research process cannot be automated away.

No one makes concordances any more, and hardly anyone uses them. Search technology saves us labor and frees up scholars’ time to do the more interesting and more important work of engaging with evidence and contemplating new questions. The human work that searches replaced was work that we could well do without. The work that LLMs promise to replace is essential, and they can’t do it for us effectively anyway.

3 thoughts on “A Concordance of Polybius and What AI Can and Can’t Do for Historians

  1. B L's avatar B L April 13, 2026 / 06:55

    HI Erik. Now that we in the topic of history, i wanted to comment on your post about matrilineality. I believe that the idea of property passing from brothers to nephews is wrong, as decolonial scholars have enphasized how colonial administrators imposed and projected their own rigid patrilineal systems onto them, writing the oldest brother’s name onto their records as the women would live without husbands. While dominance hierarchies like the ones you see in kyriarchal systems are based on normative laws, matristic heterarchies worked through fluid and mutualistic principles. The psychology of oppression highlights dominance hierarchies being linked and based on power-over, scarcity mindsets and what CBT would call “cognitive distortions” (ranking, labeling, black-and-white-thinking, should statements…) while matristic heterarchies worked through embodied patterns of mutuality and non-coercive governance. A non-normative, fluid, matrilineal lineage would be better understood as a descriptive pattern based on the principle of maternal certainty rather than normative customs and laws. Taking colonial records as factual is accepting archival biases of people who wanted to justify their own land theft as divine right, which I think is an error if the end goal is giving writers tools on how to write realistic worldbuilding.

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    • B L's avatar B L April 13, 2026 / 07:00

      I would also like to emphasize the importance of understanding the baseline logic behind oppressive systems to be able to write more realistic cultural patterns. Oppressive systems are based on some form of extraction. In the case of patriarchy, the thing being extractive is female-bodied people’s reproductive control and capacity. It’s because of this that a patriarchal society with women having the freedom to be with whatever partner they want doesn’t make ontological sense. Colonies can have periods of transition from more matristic to more patriarchal as colonial powers keep exploiting the native populations, which can lead to periods of cultural confusion and mixtures of local and foreign customs, but these don’t represent the traditional cultural customs of the local people themselves.

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      • B L's avatar B L April 13, 2026 / 07:30

        I want to clarify something from my earlier comments. I’m not trying to apply modern clinical psychological categories to cultural systems in a direct or literal way. I could have expressed that more carefully.
        My perspective is informed by anthropology and critical/decolonial approaches in the social sciences, and I use “psychological language” in a metaphorical and interpretive sense rather than as diagnosis or classification of societies.
        What I’m trying to do is look at how different sources and descriptions frame kinship, authority, and inheritance systems, especially when colonial records may have translated or reorganized local structures into familiar legal categories.
        With that in mind, I’ve found it useful to read across anthropology, history, and related critical scholarship that question inherited assumptions in archival material and translation.
        For anyone interested, here are some works I’ve found useful or thought-provoking:
         
        1.- Foundations of Mutuality, Commons, and Cooperation 
         
        – Cooperative Evolution: Reclaiming Darwin’s Vision by Christopher Bryant and Valerie A. Brown  
        – Debt: The First 5,000 Years by David Graeber  
        – Governing the Commons: The Evolution of Institutions for Collective Action by Elinor Ostrom     
        – The Dawn of Everything: A New History of Humanity by David Graeber and David Wengrow 
         
        2.- Indigenous, Ecological, and Embodied Knowledge 
         
        – A People’s History of the United States by Howard Zinn  
        – An Indigenous Peoples’ History of the United States by Roxanne Dunbar-Ortiz 
        – Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants by Robin Wall Kimmerer  
        – Restoring the Kinship Worldview: Indigenous Voices Introduce 28 Precepts for Rebalancing Life on Planet Earth by Wahinkpe Topa (Four Arrows) and Darcia Narváez  
        – The Sacred Hoop: Recovering the Feminine in American Indian Traditions by Paula Gunn Allen  
         
        3.- Kinship Studies and Non-Kyriarchal Societies 
                 
        – Matriarchal Societies of the Past and the Rise of Patriarchy: West Asia and Europe by Heide Goettner-Abendroth  
        – Matriarchal Societies: Studies on Indigenous Cultures Across the Globe edited by Heide Goettner-Abendroth     
        – Societies of Peace: Matriarchies of Past, Present and Future edited by Heide Goettner-Abendroth    
         
        4.- Origins and Mechanisms of Patriarchy 
         
        – Before We Were Trans: A New History of Gender by Kit Heyam 
        – Caliban and the Witch: Women, the Body and Primitive Accumulation by Silvia Federici  
        – The Creation Of Patriarchy: The Origins of Women’s Subordination by Gerda Lerner  
        – The Patriarchs: How Men Came to Rule by Angela Saini  
        – The Rule of Mars: Readings on the Origins, History and Impact of Patriarchy edited by Cristina Biaggi 
         
        5.- Gender, Sexuality, and Cultural Variance 
            
        – Boy-Wives and Female-Husbands: Studies in African Homosexualities  
        – Freewomen, Patriarchal Authority, and the Accusation of Prostitution by Stephanie Lynn Budin  
        – Gender in the Ancient Near East by Stephanie Budin 
         
        6.- Trauma Studies, Critical Psychology, and Social Theory
         
        – The Divided Self: An Existential Study in Sanity and Madness by R.D. Laing 
        – Madness and Civilization by Michel Foucault 
        – Decolonizing Global Mental Health: The Psychiatrization of the Majority World by China Mills 
        – Decolonizing Madness: The Psychiatric Writings of Frantz Fanon 
        – Decolonizing Therapy: Oppression, Historical Trauma, and Politicizing Your Practice by Jennifer Mullan 
        These works span multiple disciplines and perspectives.
        Thank you again for your article and I wish to read more of your work soon.

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