Podcasts about athenian

The year is 508 BCE, and Athens is a mess. Tyrants have fallen, Sparta's been meddling, and the aristocrats can't agree on lunch—let alone a constitution. Enter Cleisthenes with a bold idea: hand power to the people. In this episode, Bernie and Dan walk through the real, chaotic, and sometimes violent birth of Athenian democracy.This is a podcast by Dan Hörning and Bernie Maopolski.If you like what we do you can support the Fan of History project on https://www.patreon.com/fanofhistoryCustom Printed Shirts in 3 days! Go to graveyardprinting.com and enter coupon code FANOFHISTORY2025 for 11% offContact information:E-mail: zimwaupodcast@gmail.comhttp://facebook.com/fanofhistoryhttps://twitter.com/danhorninghttps://www.instagram.com/dan_horning/Music: “Tudor Theme” by urmymuse.Used here under a commercial Creative Commons license. Find out more at http://ccmixter.org/files/urmymuse/40020 Hosted on Acast. See acast.com/privacy for more information.

his is a teaser of the bonus episode, "Sparta's About Turn" found over on Patreon.The precarious Greek alliance against Persia hung by the thinnest of threads in 479 BCE. After watching Athens burn twice while Sparta refused to march beyond the safety of the Peloponnese, Athenian patience had run out. When their final delegation arrived in Sparta, they delivered what amounted to an ultimatum: stand with us against Persia, or we may have no choice but to negotiate on our own.Behind Sparta's reluctance lay a complex web of motivations – their preference for defensive warfare, religious observances, fears of helot rebellion, and the delicate politics of their Peloponnesian alliance. While Athens had twice rejected Persian offers that included autonomy and even dominance over other Greeks, Sparta remained fixated on the defense of the isthmus wall. What changed?Something remarkable happened within Spartan leadership. Whether driven by strategic necessity, emergence of leaders like Pausanias, or the stark realization that Athens might actually defect, Sparta suddenly mobilized on an unprecedented scale. Five thousand Spartiates marched forth, each accompanied by seven helots, joined by another five thousand perioeci. As they moved north, other Greek cities rallied to the cause, transforming a fractured resistance into the largest Greek army ever assembled.This pivotal moment represents more than just military history – it captures a rare instance when bitter rivals Athens and Sparta found common purpose. Their brief alliance, forged in crisis, would determine not just the outcome of the Persian invasion, but shape the cultural and political landscape of the ancient Mediterranean for centuries to come.Were you fascinated by this analysis of Greek politics and the fragile nature of their alliance? Subscribe now and support us on Patreon to access more bonus episodes that explore the crucial moments that shaped the ancient world!Support the show

Please enjoy this preview of my new podcast, Democricide.Athenian Democracy was established, but who cared? Compared to the mighty Persian empire, the Greek city states were a bunch of backwaters. And that's how history may have remembered them, if not for one suicidally ambitious Greek, and one desperately crafty Athenian who saved his city from destruction.Sources: The Peloponnesian War, by Donald KaganLords of the Sea, by John R. HaleSupport the show

In this episode, we explore Paul's transition from preaching in Athens to his missionary work in Corinth. We delve into his initial strategies to reach the Athenian intellectuals and his subsequent efforts to spread the gospel among the pleasure-seeking Corinthians. Paul's journey also highlights the significance of his work as a tent maker, which provided both income and opportunities to engage with the local community. Additionally, this episode examines the challenges Paul faced, including opposition from synagogues and legal confrontations, which ultimately helped legitimize Christianity in Roman law. This week, we learn the need to evangelize through everyday work, the importance of community in ministry, and the sovereign role of God in reaching His people. So, join us as we unpack the lessons from Paul's missionary endeavors and learn how to apply them to our own lives. Turn to Acts 18 to follow along.

Today on Ascend: The Great Books Podcast, Dcn. Garlick and Mr. Eli Stone discuss the second and final part of Oedipus at Colonus—wherein Sophocles brings the horrific tale of Oedipus to a beautiful, redemptive end.Deacon and Eli discuss the dramatic zenith of Oedipus' life, the theme of redemptive suffering, the binding power of love, and all the various ways this play comments on the relationships in Antigone and Oedipus Rex.Go visit thegreatbookspodcast.com for our reading schedule!Check out this awesome guide to Oedipus at Colonus! Here is the opening of Deacon's guide to Oedipus at Colonus:Oedipus at Colonus is a beautiful tale. It brings a tremendous amount of meaning to the Oedipus Cycle. Sophocles offers us perennial truths on fate, the agency of man, and the cosmic whole. I greatly enjoyed, as a first time reader, the narrative of Oedipus at Colonus—especially the ending. It is a tremendous zenith to the Oedipus Cycle and one that parallels the Book of Job in its ability to address the question of suffering.Oedipus at Colonus remains an important text within the Western canon of great books, as it is a beautiful antecedent to how later thinkers, like St. Augustine, will come to understand the world as subject to Divine Providence. Sophocles offers several preliminary considerations on whether the fate that rules the world does so according to justice; and whether man must adopt a certain docility in consideration of such a fate. The balance, however, of man's agency and fate's dominion is a perennial question.I am in debt to Mr. Eli Stone who not only guided me through this work but highly recommended the podcast cover the Oedipus Cycle. I very much appreciate his insights and all the wisdom he has brought to our conversations.Amongst all the horrific suffering, Oedipus at Colonus is able to bring a theme of redemption to the story of Oedipus. Like Antigone, he serves as a sign of the gods—a sign of cosmic fate, docility to divine order, and the meaning of suffering. May we come to understand Sophocles' lessons and how they invite us to a more ordered existence.Episode HighlightsRedemptive Death: Dcn. Garlick shares, “I fell in love with this play when Oedipus sees the thunder head rolling in… his ecstatic joy that death comes." Theseus' Nobility: Theseus' interruption of sacrifice to save Oedipus' daughters highlights Athenian justice: “Sojourners… are the special patronage of Zeus." Polyneices' Tragedy: Oedipus' curse on Polyneices sets up Antigone: “Please bury me… we're setting the foundation… for the first play."Love's Role: Antigone's mediation and Oedipus' farewell underscore love's binding power: “She is love and love binds," as Deacon note.Guest Spotlight: Eli StoneEli Stone returns, bringing his expertise from his time at the Chancery, his discernment with the Western Dominicans, and his current role at the University of Tulsa Honors College. His passion shines through: “These are my favorite Greek plays… I've really enjoyed them." Eli's insights on providence, love, and historical allegory enrich the discussion.Next Episode TeaserNext week, we dive into Euripides' Bacchae, a stark contrast to...

In this episode of Ascend the Great Books Podcast, Deacon Harrison Garlick and returning guest Eli Stone dive into the first half of Sophocles' Oedipus at Colonus, the third play in the Theban cycle by publication order but the second in narrative chronology.Check out thegreatbookspodcast.com for our reading schedule.Check out Patreon page for written guides to the great books!Recorded in rural Oklahoma, this episode explores Oedipus' transformation from a cursed exile to a figure of divine significance, set against the backdrop of Athens' post-Peloponnesian War turmoil.The hosts unpack key themes like suffering's pedagogical purpose, the role of prophecy, guest friendship (xenia), and Athenian identity, while reflecting on Sophocles' intent for his audience. Expect a deep dive into the characters of Oedipus, Antigone, Ismene, Creon, and Theseus, with a focus on how their interactions foreshadow the play's redemptive conclusion.Why should you read Oedipus at Colonus part one?Oedipus at Colonus Part 1 offers a compelling entry into Sophocles' profound exploration of suffering, redemption, and divine will, making it essential reading for anyone seeking to understand the human condition through the lens of Greek tragedy.This section introduces Oedipus as a blind exile, transformed by suffering into a figure of spiritual insight—“Oedipus… has this spiritual insight… He is the most lucid he's ever been"—setting the stage for his role as a “sign of both suffering and blessing." Through themes like guest friendship (xenia), the evolving justice of the Eumenides, and the binding power of Antigone's love—Sophocles crafts a narrative that resonates with an Athenian audience grappling with their own post-Peloponnesian War identity, while offering timeless reflections on providence and resilience: “Man is not his own agent… inside a cosmic order." Reading this part immerses you in the tension and anticipation of Oedipus' redemptive arc, preparing you for the transcendent conclusion in Part 2.Check out our written guide for more!Next Episode TeaserJoin us next week for Oedipus at Colonus Part 2, where we'll witness Oedipus' dramatic confrontations with Creon and Polyneices, and the transcendent moment of his death that ties the Theban cycle together.We'll explore how his suffering becomes a blessing for Athens, the role of love as a binding agent, and the historical allegory for an Athenian audience. Deacon Garlick shares, “I fell in love with this play when Oedipus sees the thunder head rolling in… his ecstatic joy that death comes." Don't miss it on Ascend the Great Books Podcast!

After a pause, The Philosopher & The News is back! In fact, we have been back since last September of 2024, in the form of a series of live online events in partnership with The Philosopher journal that have then featured in The Philosopher's YouTube Channel. But  we thought it's about time we updated our usual podcast channel too. In this episode I spoke with Robin Reams about The Power of Rhetoric in Polarized Times less than a month before the US election. Did Trump manage to get elected once again using the rhetorical tricks that the Sophists used to undo Athenian democracy? Or does our era of memes, Twitter and fake news mean that demagogue's methods have changed?  Robin Reames is associate professor of English and Culberston chair at IU Blumington, specializing in rhetorical theory and the history of ideas. Her latest book is The Ancient Art of Thinking For Yourself: The Power of Rhetoric in Polarized Times (Basic Books, 2024)If you enjoyed the episode, please leave us a rating and a review on Apple Podcasts.This podcast is created in partnership with The Philosopher, the UK's longest running public philosophy journalm founded in 1923. Check out the latest issue of The Philosopher and its online events series: https://www.thephilosopher1923.org Artwork by Nick HallidayMusic by Rowan Mcilvride

The first political trial in our new series is the one that set the template for all the others: the trial of Socrates in Athens in 399 BCE, which ended with a death sentence for the philosopher and a permanent stain on the reputation of Athenian democracy. Why, after a lifetime of philosophy, was Socrates finally prosecuted at the age of 70? Was the case motivated by private grievance or public outrage? What should Socrates have said in his own defence? Why, in the end, did he choose defiance instead? Out on Saturday on PPF+: Socrates part 2 - David explores the verdict of history on this case and the fierce arguments it still inspires. Sign up now to get this and all our bonus episodes plus ad-free listening https://www.ppfideas.com/join-ppf-plus Next time in Politics on Trial: Joan of Arc vs the Church Learn more about your ad choices. Visit podcastchoices.com/adchoices

The Athenian tributes' brilliant performance in the second bull dance infuriates King Minos of Crete. His daughter Ariadne faces a fateful choice - will she defy her father? Or will Theseus have to face the Minotaur alone?Live from Mount Olympus is produced by the Onassis Foundation.  Karen Brooks Hopkins is executive producer.Our series creator and showrunner is Julie Burstein.Live from Mount Olympus is co-produced by Brooklyn-based theatre collective The TEAM.Our co-directors are Rachel Chavkin, Zhailon Levingston, Keenan Tyler Oliphant, and Josiah Davis, with additional direction by Joan Sergei.And our actors are:Eric Berryman MaYaa Boateng Sean Carvajal EJ Duarte Jill Frutkin Divine Garland Adrienne Hopkins Caroline Hopkins Natalie HopkinsModesto ‘Flako' Jimenez Na'Shay Kelly Julien Heart KingLibby King Ian Lassiter Zhailon Levingston Evalisse Lopez Kimberly Marable Jake Margolin Marcel Isaiah Martinez James Harrison Monaco Xavier Pacheco Joham Palma Damir Priestley Angel Rodriguez Conor SweeneyJillian WalkerAnd André De Shields is Hermes. The TEAM's Producing Director is Emma Orme, and Associate Producer is Sabine Decatur.  Casting support from Melissa Friedman, co-Artistic Director of Epic Theater Ensemble. Live from Mount Olympus is written by Nathan Yungerberg with Julie Burstein and Jason Adam Katzenstein. Audio production and mix by John Melillo.    Audio editing and sound design by Yonatan Rekem. Magdalini Giannikou composed our original music which was performed by Banda Magda and mixed and mastered by Luca Bordonaro.Jason Adam Katzenstein created our illustrations and is series humor consultant.A big thank you to our creative advisors: Dr. Michael Cohen and Richard Nodell. Mandy Boikou is Administrative Director and Sofia Pipa is Project Manager at Onassis USA. Will McClelland is our production assistant and Gizelle Winter is our series antiquities consultant.Live from Mount Olympus was recorded with engineers Roy Hendrickson, Ian Kagey, Mor Mezrich, Matthew Sullivan, and Matthew Soares at The Power Station at Berklee NYC.Press by Grand Communications. Graphic design by Onassis Creative Studio.Live from Mount Olympus is distributed by PRX.Want to learn more about Hermes and the Olympians?  Check out our website at www.onassis.link/olympusSince 1975, the Onassis Foundation has been dedicated to culture, community, and education, with projects that can effectively inspire social change and justice across borders. Learn more at www.onassis.org.

In this profound opening to Likutei Moharan Torah 27, we explore the sweeping vision of Rabbi Nachman: a world unified in service of Hashem. Drawing on the Athenian sages' question about the chick in the shell, this shiur reframes individual avodah as inherently cosmic. How does Shalom become the vessel for Giluy Shechinah? What is the deeper meaning of Ha'aras Panim, and how is it rooted in the Torah and the Tzura Adam?We delve into:The global mission of every Jew and how each neshamah is a microcosm of creation.Why true unity (Shalom) isn't just about avoiding conflict but about mutual bitul toward a higher goal.How Yaakov Avinu, Ha'aras Panim, and the Shemos of Hashem reveal divine structure in the world.The role of Torah as blueprint and how each of the 600,000 souls uniquely expresses one facet of that truth.What it means to bring the world to serve Hashem b'shem echad, not through conformity but harmony.-----Quotables: "You can't achieve shalom by being separate. True shalom (peace/completion/perfection) is when each soul fulfills its unique role within a single divine symphony.""Every Jew contains all the worlds within themselves—our personal refinement reshapes creation itself."

Paul addresses a mixed bunch of Athenian philosophers and approaches the gospel task in a particular way. He highlights the pointlessness of their entire pantheon of gods by suggesting that the one they pay no attention to is the God of heaven. This single God is creator, sustainer, governor, resurrector and judge. Paul urges repentance towards this God on his hearers.

On the morning of April 19, 1995, a former US Army soldier parked a rented Ryder truck in front of the Alfred P Murrah Federal Building, located in downtown Oklahoma City.   Inside the truck was everything he needed to carry out his plan of terrorism and mass murder. He had a large bomb, which he created using agricultural fertilizer and some chemicals, including diesel fuel. After parking the car, he got out and walked toward his getaway car, a yellow Mercury Marquis.   He ignited a timed fuse, and a second fuse as backup.   Inside the building, in one of the office conference rooms, the Oklahoma Water Resources Board had just begun a 9 am meeting.   The blast effect was equivalent to over 5000 pounds of TNT, and could be heard and felt 55 miles away. The blast either destroyed or damaged 324 buildings within a 4-block radius. 86 cars were either burned or destroyed, and a large section of the Federal building had been reduced to rubble. News crews were shocked when they first viewed the damage from their helicopter.   Inside the building, 163 people were killed. Additional casualties were one person in the nearby Athenian building, one woman in a parking lot across the street, two people in the Oklahoma Water Resources building, and a rescue worker who was struck on the head by falling debris. In total, 168 people died that day. 19 of those were children. Almost 700 other people were injured.   My guest today, Amy, was in the Federal Building that morning. She worked on the third floor, at the Federal Employees Credit Union.   You're about to hear her talk about what happened to her that day. But just as amazing is what has happened to her SINCE that day.   And on top of that – this is a Flashback episode. Amy told this story on the podcast about 5 years ago. So at the end you'll hear a conversation I had with her just recently about what she's up to recently. I'll just say this – she's retired now, but she's definitely not relaxing.     If you'd like to contact Amy, you can do that through her website: AmyDowns.org     Full show notes and pictures for this episode are here: https://WhatWasThatLike.com/215   Graphics for this episode by Bob Bretz. Transcription was done by James Lai.   Want to discuss this episode and other things with thousands of other WWTL listeners? Join our podcast Facebook group at WhatWasThatLike.com/facebook (many of the podcast guests are there as well)   Get every episode ad-free, AND get all the Raw Audio exclusive episodes to binge, by joining the other listeners at What Was That Like PLUS.   Try What Was That Like PLUS free: iPhone: at the top of the What Was That Like podcast feed, click on “Try free” Android: on your phone, go to WhatWasThatLike.com/PLUS and click to try it free on any app   Sponsor deals: Head to http://Lumen.me/WWTL for 20% off your purchase.   Sign up today at https://www.butcherbox.com/whatwas and use code whatwas to get chicken breast, salmon or ground beef FREE in every order for a year, plus $20 off your first order.   Cut your wireless bill to 15 bucks a month at mintmobile.com/WHAT   Go to Quince.com/whatwas for free shipping on your order and 365-day returns!   Get 15% off OneSkin with the code [WHATWAS] at https://www.oneskin.co/ #oneskinpod   Learn more about your ad choices. Visit megaphone.fm/adchoices

Sometimes even a decisive victory is not enough. Your victory may immediately be followed by greater challenges that test you to the ultimate limit. There is no such thing as reaching an "end zone." We discuss the Battle of Cunaxa in 401 B.C., where the Greek mercenaries of Cyrus won the battle, but immediately realized that their fight for survival had just begun. One man, a natural leader named Xenophon the Athenian, then stepped forward to assume the responsibility of command.

The atmosphere is electric in the central square of Knossos as the city gathers to watch the Athenian tributes dance with a very dangerous bull. Bloodthirsty cheers erupt whenever the tributes are threatened by sharp horns and hooves. But not everyone in the audience is rooting for the bull.

In this episode, we follow Paul, Silas, and Timothy as they spread the gospel from Philippi to Thessalonica and beyond. From freeing a demon-possessed girl to igniting a cultural revolution in Thessalonica, witness how their teachings on Jesus as the Messiah disrupt societies and "turn the world upside down." Then follow Paul as he heads to Athens and finds a city full of idol after idol, and is invited to address the great Athenian thinkers of his day with this new philosophy founded by a man they had never heard of before... Jesus. Join us as we go from Phillipi to Thessalonica, Berea, and then Athens. Turn to Acts 17 to follow along.

I propose to tell in non-technical and popular language the story of some of the most remarkable episodes in the history of sea power. I shall begin with the first sea-fight of which we have a detailed history—the Battle of Salamis (B.C. 480), the victory by which Themistocles the Athenian proved the soundness of his maxim that "he who commands the sea commands all." I shall end with the last and greatest of naval engagements, the Battle of Tsu-shima, an event that reversed the long experience of victory won by West over East, which began with Salamis more than two thousand years ago.I shall have to tell of British triumphs on the sea from Sluys to Trafalgar; but I shall take instances from the history of other countries also, for it is well that we should remember that the skill, enterprise, and courage of admirals and seamen is no exclusive possession of our own people.I shall incidentally describe the gradual evolution of the warship from the wooden, oar-driven galleys that fought in the Straits of Salamis to the steel-built, steam-propelled giants that met in battle in the Straits of Tsu-shima. I shall have something to say of old seafaring ways, and much to tell of the brave deeds done by men of many nations. These true stories of the sea will, I trust, have not only the interest that belongs to all records of courage, danger, and adventure, but also some practical lessons of their own. This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

I propose to tell in non-technical and popular language the story of some of the most remarkable episodes in the history of sea power. I shall begin with the first sea-fight of which we have a detailed history—the Battle of Salamis (B.C. 480), the victory by which Themistocles the Athenian proved the soundness of his maxim that "he who commands the sea commands all." I shall end with the last and greatest of naval engagements, the Battle of Tsu-shima, an event that reversed the long experience of victory won by West over East, which began with Salamis more than two thousand years ago.I shall have to tell of British triumphs on the sea from Sluys to Trafalgar; but I shall take instances from the history of other countries also, for it is well that we should remember that the skill, enterprise, and courage of admirals and seamen is no exclusive possession of our own people.I shall incidentally describe the gradual evolution of the warship from the wooden, oar-driven galleys that fought in the Straits of Salamis to the steel-built, steam-propelled giants that met in battle in the Straits of Tsu-shima. I shall have something to say of old seafaring ways, and much to tell of the brave deeds done by men of many nations. These true stories of the sea will, I trust, have not only the interest that belongs to all records of courage, danger, and adventure, but also some practical lessons of their own. This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

I propose to tell in non-technical and popular language the story of some of the most remarkable episodes in the history of sea power. I shall begin with the first sea-fight of which we have a detailed history—the Battle of Salamis (B.C. 480), the victory by which Themistocles the Athenian proved the soundness of his maxim that "he who commands the sea commands all." I shall end with the last and greatest of naval engagements, the Battle of Tsu-shima, an event that reversed the long experience of victory won by West over East, which began with Salamis more than two thousand years ago.I shall have to tell of British triumphs on the sea from Sluys to Trafalgar; but I shall take instances from the history of other countries also, for it is well that we should remember that the skill, enterprise, and courage of admirals and seamen is no exclusive possession of our own people.I shall incidentally describe the gradual evolution of the warship from the wooden, oar-driven galleys that fought in the Straits of Salamis to the steel-built, steam-propelled giants that met in battle in the Straits of Tsu-shima. I shall have something to say of old seafaring ways, and much to tell of the brave deeds done by men of many nations. These true stories of the sea will, I trust, have not only the interest that belongs to all records of courage, danger, and adventure, but also some practical lessons of their own. This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

I propose to tell in non-technical and popular language the story of some of the most remarkable episodes in the history of sea power. I shall begin with the first sea-fight of which we have a detailed history—the Battle of Salamis (B.C. 480), the victory by which Themistocles the Athenian proved the soundness of his maxim that "he who commands the sea commands all." I shall end with the last and greatest of naval engagements, the Battle of Tsu-shima, an event that reversed the long experience of victory won by West over East, which began with Salamis more than two thousand years ago.I shall have to tell of British triumphs on the sea from Sluys to Trafalgar; but I shall take instances from the history of other countries also, for it is well that we should remember that the skill, enterprise, and courage of admirals and seamen is no exclusive possession of our own people.I shall incidentally describe the gradual evolution of the warship from the wooden, oar-driven galleys that fought in the Straits of Salamis to the steel-built, steam-propelled giants that met in battle in the Straits of Tsu-shima. I shall have something to say of old seafaring ways, and much to tell of the brave deeds done by men of many nations. These true stories of the sea will, I trust, have not only the interest that belongs to all records of courage, danger, and adventure, but also some practical lessons of their own. This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

I propose to tell in non-technical and popular language the story of some of the most remarkable episodes in the history of sea power. I shall begin with the first sea-fight of which we have a detailed history—the Battle of Salamis (B.C. 480), the victory by which Themistocles the Athenian proved the soundness of his maxim that "he who commands the sea commands all." I shall end with the last and greatest of naval engagements, the Battle of Tsu-shima, an event that reversed the long experience of victory won by West over East, which began with Salamis more than two thousand years ago.I shall have to tell of British triumphs on the sea from Sluys to Trafalgar; but I shall take instances from the history of other countries also, for it is well that we should remember that the skill, enterprise, and courage of admirals and seamen is no exclusive possession of our own people.I shall incidentally describe the gradual evolution of the warship from the wooden, oar-driven galleys that fought in the Straits of Salamis to the steel-built, steam-propelled giants that met in battle in the Straits of Tsu-shima. I shall have something to say of old seafaring ways, and much to tell of the brave deeds done by men of many nations. These true stories of the sea will, I trust, have not only the interest that belongs to all records of courage, danger, and adventure, but also some practical lessons of their own. This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

I propose to tell in non-technical and popular language the story of some of the most remarkable episodes in the history of sea power. I shall begin with the first sea-fight of which we have a detailed history—the Battle of Salamis (B.C. 480), the victory by which Themistocles the Athenian proved the soundness of his maxim that "he who commands the sea commands all." I shall end with the last and greatest of naval engagements, the Battle of Tsu-shima, an event that reversed the long experience of victory won by West over East, which began with Salamis more than two thousand years ago.I shall have to tell of British triumphs on the sea from Sluys to Trafalgar; but I shall take instances from the history of other countries also, for it is well that we should remember that the skill, enterprise, and courage of admirals and seamen is no exclusive possession of our own people.I shall incidentally describe the gradual evolution of the warship from the wooden, oar-driven galleys that fought in the Straits of Salamis to the steel-built, steam-propelled giants that met in battle in the Straits of Tsu-shima. I shall have something to say of old seafaring ways, and much to tell of the brave deeds done by men of many nations. These true stories of the sea will, I trust, have not only the interest that belongs to all records of courage, danger, and adventure, but also some practical lessons of their own. This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

I propose to tell in non-technical and popular language the story of some of the most remarkable episodes in the history of sea power. I shall begin with the first sea-fight of which we have a detailed history—the Battle of Salamis (B.C. 480), the victory by which Themistocles the Athenian proved the soundness of his maxim that "he who commands the sea commands all." I shall end with the last and greatest of naval engagements, the Battle of Tsu-shima, an event that reversed the long experience of victory won by West over East, which began with Salamis more than two thousand years ago.I shall have to tell of British triumphs on the sea from Sluys to Trafalgar; but I shall take instances from the history of other countries also, for it is well that we should remember that the skill, enterprise, and courage of admirals and seamen is no exclusive possession of our own people.I shall incidentally describe the gradual evolution of the warship from the wooden, oar-driven galleys that fought in the Straits of Salamis to the steel-built, steam-propelled giants that met in battle in the Straits of Tsu-shima. I shall have something to say of old seafaring ways, and much to tell of the brave deeds done by men of many nations. These true stories of the sea will, I trust, have not only the interest that belongs to all records of courage, danger, and adventure, but also some practical lessons of their own. This is a collaborative reading.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

TTEC has an exciting new career opportunity for German-English speakers in Athens. This international BPO is growing and they want young professionals like you to join their award-winning team. Say ‘Hallo' to a new life under the Athenian sun at https://www.ttecjobs.com/en/job/athens/german-english-travel-customer-service-in-support-of-booking-com/44028/76042960784 TTEC City: Greenwood Village Address: 6312 S. Fiddler's Green Circle Website: https://www.ttecjobs.com/en

fWotD Episode 2910: Aineta aryballos Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Wednesday, 23 April 2025, is Aineta aryballos.The Aineta aryballos is an ancient Greek aryballos (a small, spherical flask or vase), made between approximately 625 and 570 BCE in the city of Corinth in southern Greece. Approximately 6.35 centimetres (2.50 in) in both height and diameter, it was intended to contain perfumed oil or unguent, and is likely to have been owned by a high-class courtesan (hetaira) by the name of Aineta, who may be portrayed in a drawing on its handle. The vase's illegal sale to the British Museum in 1865 led to the prosecution of its seller, the Athenian professor and art dealer Athanasios Rhousopoulos, and exposed his widespread involvement in antiquities crime. The vase is inscribed with a portrait, generally agreed to be that of a woman and probably that of Aineta, who is named in the inscription on the vase. Below the portrait are the names of nine men, usually taken to be Aineta's admirers or lovers. The Aineta aryballos is likely to have been found in a grave, probably that of Aineta. According to Rhousopoulos, it was discovered in Corinth around 1852. In 1877, Panagiotis Efstratiadis, the Ephor General of Antiquities in charge of the Greek Archaeological Service, had Rhousopoulos fined for selling the vase in contravention of Greek law. Writing in 2012 for the Center for Hellenic Studies, Yannis Galanakis called the case "a milestone in the trafficking of Greek antiquities", in that it represented a relatively rare successful use of state power against the illegal trade in ancient Greek artefacts.This recording reflects the Wikipedia text as of 00:30 UTC on Wednesday, 23 April 2025.For the full current version of the article, see Aineta aryballos on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Danielle.

The defeat of the Persian fleet at Salamis didn't end the Greek struggle for survival - it revealed deep fractures within their alliance that nearly surrendered their hard-won victory. Though only 31 Greek city-states had united against Persian invasion, their coalition teetered on collapse shortly after their naval triumph.When King Xerxes withdrew with most of his forces, leaving General Mardonius in Thessaly to continue the campaign the following spring, the immediate threat seemed to recede. This apparent reprieve accelerated the Peloponnesian desire to retreat behind their defensive wall at the Corinthian isthmus while Athens struggled to rebuild their utterly destroyed city.The strategic gulf between Athens and Sparta widened as Mardonius cleverly exploited these divisions. Sending Alexander I of Macedon as an envoy, the Persians offered Athens remarkably generous terms: autonomy, additional territory, and assistance rebuilding their temples - if they would abandon the Greek alliance. These diplomatic overtures revealed Persian sophistication in understanding and manipulating Greek interstate politics. The stakes became brutally clear when an Athenian councilman who supported accepting Persian terms was stoned to death alongside his family.As Mardonius advanced into Attica a second time, Athens evacuated to Salamis again, sending increasingly desperate envoys to Sparta. The Peloponnesians, however, completed their defensive fortifications at the isthmus while celebrating religious festivals - a thinly-veiled excuse for inaction. Athens found themselves abandoned precisely when they needed their allies most.This moment of crisis illuminates the trajectory of Greek interstate relations that would eventually culminate in the devastating Peloponnesian War decades later. The continental, defensive mindset of Sparta clashed fundamentally with Athens' commitment to a united Greek response. These divergent strategic priorities would develop into competing visions for Greece's future after the Persian threat receded.Support the show

Does Socrates still have something to teach us? Agnes Callard thinks he has. Here she discusses the great Athenian and his continuing relevance with David Edmonds. 

When King Minos of Crete demands fourteen young Athenians to feed to the monstrous Minotaur, Prince Theseus and a lively group of teenagers set sail.  In Knossos, Minos expects his daughter Princess Ariadne to watch quietly as the Athenian tributes meet their gruesome deaths. But Eros, mischievous god of love, takes aim with his arrows, intertwining the fate of Theseus and Ariadne.  Can our young heroes somehow change the destinies of everyone around them?

“If what is said by the philosophers regarding the kinship of Nature and people be true, what other course remains for us but that which Socrates took when asked to what country he belonged, never to say ‘I am an Athenian,' or ‘I am a Corinthian,' but ‘I am a citizen of the universe'? For why do you say that you are an Athenian, instead of mentioning merely that corner into which your paltry body was cast at birth? …As soon as you have had your fill to-day, you sit lamenting about the morrow, by which means you shall be fed. Man, if you get it, you will have it; if you do not get it, you will depart; the door stands open. Why grieve? Where is there yet room for tears? What occasion for flattery? Why shall one person envy another? Why shall we admire those who have great possessions, or those who are stationed in places of power, especially if they be prone to anger? For what will they do to us? …How did Socrates feel with regard to these matters? … ‘If you tell me now,' says he, ‘We will acquit you on these conditions, namely, that you will no longer engage in these discussions which you have conducted hitherto, nor trouble either the young or the old among us,' I will answer, ‘You make yourselves ridiculous.' …We, however, think of ourselves as though we were mere bellies, entrails, and genitals, just because we have fear, because we have appetite, and we flatter those who have power to help us in these matters, and these same people we fear.”(Discourses, 1.9)The Philosophy Garden: Stoicism and Beyond is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Get full access to Figs in Winter: Stoicism and Beyond at figsinwintertime.substack.com/subscribe

Send us a textThis week, we chat about an ancient classic, Medea by the Athenian tragedian Euripides. We also discuss Lars Von Trier's 1988 TV movie adaptation of the play, written by Carl Theodor Dreyer.Sini also published a well-received essay on men reading books on podcasts at Unherd, which you can read here: https://unherd.com/2025/04/the-literary-man-isnt-dead/Support the show

He is also called 'Mark the Athenian' because he was born in Athens. When his parents died, he pondered the transience of all earthly things, gave his goods to the poor, and embarked on a plank in the sea, asking God to lead him wherever He desired. By God's providence, Mark was cast up on the shores of Libya, where he settled as a hermit on a mountain called Trache. (Some say it was in Ethiopia, but this seems less likely.) There he lived for ninety-five years, never seeing another human being.   Saint Serapion visited him before his death and recorded his life. Serapion asked Mark if there were any Christians whose faith was so great that they could say to a mountain 'Get up and cast yourself into the sea,' and it would be so. Immediately the mountain on which they stood began to move like a wave, but Mark raised his hand and stilled it.   On his deathbed, St Mark prayed for the salvation of all men and gave up his soul to God. Saint Serapion saw an angel carrying Mark's soul, and a hand extended from heaven to receive it. Saint Mark was about 130 years old when he reposed.

The fragile Peace of Nicias shatters as competing interests and broken promises drive Athens and Sparta back toward conflict. At the heart of this diplomatic unraveling stands Alcibiades, a charismatic young general whose ambition would reshape Greek politics and alliances.When Corinth, feeling betrayed by peace terms that threatened their colonial claims, encouraged Argos to form a rival power bloc, the seeds of renewed warfare were planted. Sparta's subsequent alliance with Boeotia directly violated their peace agreement with Athens, while the contentious destruction of Panactum's fortifications by Boeotian forces created a perfect opportunity for anti-peace factions in Athens to gain traction.Alcibiades emerges as the perfect character for this moment of political intrigue. Wealthy, handsome, well-connected to Athens' most prestigious families, and raised in the household of Pericles himself, he possessed all the qualities needed for Athenian leadership. His masterful deception of Spartan delegates—convincing them to deny their negotiating authority before the Athenian assembly, then exposing this "lie" to undermine both Sparta's credibility and his rival Nicias—demonstrates the cunning that would make him one of history's most fascinating figures.The resulting alliance between Athens and the Peloponnesian democracies of Argos, Elis, and Mantinea represented a dramatic shift in the Greek power balance. Sparta's humiliation continued with their exclusion from religious ceremonies at the 420 BCE Olympics, creating a perception of weakness that emboldened their enemies throughout Greece.What makes this period so compelling is watching how individual ambition intersects with international relations. City-states maneuvered to protect their interests while ambitious leaders like Alcibiades exploited these tensions to advance their personal agendas. The stage was now set for the Battle of Mantinea, the largest land confrontation of the war thus far, where Sparta would attempt to reassert its dominance on the Peloponnese.Have you considered how peace agreements can sometimes create more problems than they solve? Join us as we explore one of history's most consequential diplomatic failures and the ambitious individuals who shaped its outcome. Support the show

Alex Petkas, host of the Cost of Glory, talks to Timon and Ben about the right use of the classics.   #AlexPetkas #CostofGlory #Classics #Plutarch #ClassicalEduation #Education   Show Notes: https://americanmind.org/salvo/great-books-is-for-losers/   Alex Petkas is a former Classics scholar turned media entrepreneur. He holds a PhD in Classics from Princeton University. He taught at the University of California, San Diego, and California State University, Fresno. He has published research on many subjects, including classical Athenian oratory, late ancient rhetoric and education, and epistle writing. His research on the ancient media technologies of writing (especially letters) led him to take an active interest in the Classics in modern New Media. His years of experience teaching at Paideia's Living Greek in Greece program led him to a particular interest in the oral nature of classical texts. His day job is in marketing.   Learn more about Alex Petkas's work at: https://x.com/costofglory https://www.costofglory.com/ https://www.paideiainstitute.org/apetkas   ––––––   Follow American Reformer across Social Media: X / Twitter – https://www.twitter.com/amreformer Facebook – https://www.facebook.com/AmericanReformer/ YouTube – https://www.youtube.com/@AmericanReformer Rumble – https://rumble.com/user/AmReformer Website – https://americanreformer.org/   Promote a vigorous Christian approach to the cultural challenges of our day, by donating to The American Reformer: https://americanreformer.org/donate/   Follow Us on Twitter: Josh Abbotoy – https://twitter.com/Byzness Timon Cline – https://twitter.com/tlloydcline   The American Reformer Podcast is  hosted by Josh Abbotoy and Timon Cline, recorded remotely in the United States, and edited by Jared Cummings.   Subscribe to our Podcast, "The American Reformer" Get our RSS Feed – https://americanreformerpodcast.podbean.com/ Apple Podcasts – https://podcasts.apple.com/us/podcast/the-american-reformer-podcast/id1677193347 Spotify – https://open.spotify.com/show/1V2dH5vhfogPIv0X8ux9Gm?si=a19db9dc271c4ce5

In this week's episode, I take a look at some of the historical influences & inspirations that went into my new book GHOST IN THE ASSEMBLY. This coupon code will get you 25% off SILENT ORDER: OMNIBUS ONE at my Payhip store: SILENT25 The coupon code is valid through April 7th, 2025. So if you need a new book to read for spring, we've got you covered! TRANSCRIPT 00:00:00 Introduction and Writing Updates   Hello, everyone. Welcome to Episode 244 of The Pulp Writer Show. My name is Jonathan Moeller. Today is March 21st, 2025, and today we are looking at some of the historical influences that went into Ghost in the Assembly. Before we get into that, we will do Coupon of the Week and an update my current writing and audiobook projects. And then Question of the Week, which we did have time for this week.   This week's coupon code will get you 25% off the ebook of Silent Order: Omnibus One at my Payhip store. That coupon code is SILENT25. I'll have the links and the coupon code in the show notes. This coupon code is valid through April 7, 2025, so if you need a new book to read for these spring months, we have got you covered.   Now an update on my current writing projects. I am 44,000 words into Shield of Battle, the fifth book in the Shield War series. I'm hoping to have that out towards the end of April, if all goes well. A reminder that the Shield War series will be six books, so Shield the Battle will be the second to last one. I have also started on the sequel to Ghost in the Assembly, and I am 4,000 words into that, give or take. I had originally planned to call this book Ghost in the Assassins, but I thought that sounded too similar to Ghost in the Assembly. So the fifth book in the Ghost Armor series will be called Ghost in the Corruption. A reminder that Ghost Armor will be six books long and Ghost in the Corruption will be the fifth of six books, so the second to last book in that series as well.   In audio news, recording has started for Shield of Deception and Ghost in the Assembly. Shield of Deception will be excellently narrated by Brad Wills and Hollis McCarthy will excellently narrate Ghost in the Assembly. I expect both of them will probably be out sometime towards the end of May if all goes well, given how long it usually takes to record an audiobook.   In Stealth and Spells Online news, I am 68,000 words into the third and final book in this trilogy. Once Ghost Armor and Shield War are complete, then I will hopefully release the final book in the Stealth and Spells Online because I've been working on that as a tertiary project for quite a long time now. So that's where I'm at with my current writing and audiobook projects.   00:02:17 Question of the Week   Now let's move on to Question of the Week. Question of the Week is of course designed to inspire enjoyable discussions of interesting topics. This week's question, what is your favorite style of fantasy setting (like a more high fantasy, one like Middle Earth or the Forgotten Realms, urban fantasy like the Dresden Files or Kate Daniels or more steampunk like Everon and so on)? No wrong answers, obviously.   And as you can imagine this inspired quite a few responses.   Perry says: Hyperborea! Lankhmar is up there as well. Setting where magic is rare, and usually dangerous or evil. The first edition of the Forgotten Realms (the grey box from the ‘80s) was great. Enough detail to let you use the setting, lots of room to make it your own. Then all the Forgotten Realms novels started to appear with the release of the second edition in the ‘90s and everybody in the world suddenly had powerful magic at their fingertips. Elminster, the Seven Sisters, Drizz't, and others took the appeal right out of the setting for me.   Joachim says: I like the Spelljammer Campaign setting best. A lot of great modules. It seemed it was not overly successful. A shame. I had a campaign running in this setting with some people who liked it. In addition to the Spelljammer modules, you can easily transfer any normal module centered on a small town onto an asteroid.   Evan says: A huge Sanderson Cosmere fan here, especially Stormlight Archive. I like the magical progression tied in to character development, with a bit of mystery of how things work or an unknown that takes time to unwind or tease out.   Justin says: My problem here is separating the settings from the authors. Given that near impossibility, I would cast my vote for high fantasy with a bit of techno/steampunk mixed in. Example – Andre Norton's Witch World.   Bonnie says: I seem to gravitate towards the swords and sorcery genre like Frostborn, but I also enjoyed the urban fantasy/Nadia and the other genres. I have to thank you for introducing me to all of these.   Michael says: Okay, Jonathan, that's the second time I've noticed you indicating a preference for sword and sorcery saga where a barbarian hero travels between corrupt city states and now I really, really want you to write this. And yeah, that's definitely my favorite type of setting too.   Simone says: Definitely urban fantasy. Even in your books, which offer an unusual variety of fantasy settings, I find I enjoy the Cloak series the best.   Roger says: Being an old fogey, I prefer high fantasy always. Can't seem to get my head around urban fantasy. It jars with me.   John says: While I enjoy all settings, I'm also a traditionalist and want a non-industrial, non punk setting without some sprawling empire, more like the aftermath of empire with multiple successor states.   Jonathan T. says: Personally, Star Wars has always been fantasy in a science fiction setting, and that remains a personal favorite. Other than that, I suppose I'm for high fantasy, although I'm not opposed to high fantasy slapstick either such as the Wuntvor trilogy. At some point I must try again to surmount the obstacle known as The Wheel of Time.   Catriona says: Epic and high fantasy are my favorite, enjoy Dark Fantasy, too. Urban fantasy is a hard pass for me.   Juana says: Sword and sorcery, parfait gentle knights, medieval societies, historical fiction like Doyle's The White Company and Sir Nigel. Wherever Nadia lives.   Justin says: Sword and sorcery, magical creatures/beasts. Definitely needs different environments like cities and wild mountains and forests. Not sure what genre that is, but that's what I like.   MG says: High fantasy.   Brandy says: I like ones with a clearly defined map. Sometimes it seems like the world wasn't thought about clearly, so it makes it hard to imagine and I find those stories the least successful. The ones I go back to repeatedly, the ones I read over and over or pimp out to other authors or groups are those I feel like they have a great structure and map, even if it's added on to later. So high, low, or middle, I just really just want the author to tell a great story and make it a great one.   Speaking as an author myself, I really dislike drawing maps, but fantasy readers really like maps, so that's why I have been doing more and more maps lately.   Pauline says: Urban fantasy is definitely my favorite.   Jeremy says: High Fantasy is my favorite. However, my favorite fantasy author is Terry Brooks. His series is Low Fantasy based on Earth. I found out years after reading the series LOL.   For myself, I think my favorite would be a pre-industrial setting with a lot of city-states and various dangerous magic, like you have a barbarian hero wandering from city-state to city-state with monster infested ruins and wilderness between them. When he gets to the city states, he can fight corrupt sorcerers, arrogant nobles, and thieves guilds, and then move on to a new adventure in the next book. So basically a sword and sorcery style setting. So that's it for Question of the Week.   00:06:30 Main Topic of the Week: Ghost in the Assembly: Inspirations and Sources (Note: Spoilers for Ghost in the Assembly!)   This week and now onto our main topic, Ghost in the Assembly inspirations and sources that went into the book. I should mention that this episode contains mild spoilers for Ghost in the Assembly. So if you have not finished reading Ghost in the Assembly yet, stop listening and go finish reading Ghost in the Assembly.   So I thought it would be interesting to talk about some of the ideas and influences that went into Ghost in the Assembly. I have to admit, it took me a few years of thinking between Ghost Night and Ghost Armor to figure out how to write more Caina stories because Caina had become a political figure by the end of Ghost Night and political figures typically do bad things for personal advancement and then lie about it. That is in some ways the essential definition of a political figure. This of course, is hard for a writer to use as a sympathetic protagonist.   Of course, I eventually realized the way around this, the success of a political figure cannot be judged by their personal morality or even their political morality, but by the results of their decisions. Did they do the most for the greatest good of their people? Therefore, I just needed to write a political figure who did somewhat sketchy things (like subverting the Kyracian houses via buying up their debt) in the name of the greater good of the people (defending them from the impending attack of the Red Krakens).   I frequently said that if you want to write a good fantasy novel, you should try to stick to about 15 to 25% of the actual harshness of the past. I don't think you want to go full Grimdark, but you don't want your fantasy world to be indistinguishable from a typical 21st century parliamentary democracy because I think that kind of defeats the purpose of fantasy where you want to visit a world that is eldritch and strange and at least somewhat different than our own. So for Ghost in the Assembly, I went to about 15 to 25% of the experience of ancient Greek democracy. For the entire time that New Kyre and the Kyracians have been in the series (Ghost in the Storm was way the heck back in 2012 and the Kyracians were mentioned before that), they've always been very loosely based on the democracy of ancient Athens. In fact, the very name Assembly of New Kyre comes from ancient Athens, where the gathering of voting citizens was called the ecclesia, which translates into English as assembly. Interestingly, this is also the origins of the word ecclesiastical in terms of a church since one of the first words for the church was ecclesia in the sense of the assembly of the believers in Christ.   Athens wasn't the first ancient Greek democracy, but it was one of the most successful. It was also one of the democracies that self-destructed in the most spectacularly dramatic fashion possible. The Athenians decided to convert the Delian League from an alliance of city-states into their own private empire. A demagogue convinced them to waste enormous resources attacking Syracuse and Sicily, which ended disastrously. The Athenians were eventually defeated by the more militaristic Spartans.   People have debated for centuries whether or not this means democracy is inferior to the Spartans' harsher system, but that overlooks the key fact that a few decades later, Athens, Sparta, and all the rest of the Greek city-states were conquered by the Macedonians anyway. I suppose the actual historical lesson is that a city-state, regardless of its government, is no match for a larger centralized state with better leaders and better military organization. In fact, historically city-states tend to eventually get subsumed into larger political entities. If they last for a long time, it tends to be because of geography (like in ancient Greece) or because of weak and or remote central authority like the medieval Italian city-states, which were ostensibly under the authority of the Holy Roman emperor but in practice tended to do whatever they wanted. Places like modern Vatican City tend to be special exceptions.   Caina's criticism of the assembly of New Kyre in the book is that it is not as egalitarian as it pretends and is easily swayed by both demagogues and bribes. The Athenian assembly of citizens had both these problems, but far worse. You needed to have a substantial level of property to be allowed to vote, and there were numerous examples of the votes swinging on bribes or last minute orations. The Athenian assembly was easily swayed into making bad decisions, such as supporting the disastrous attack on Syracuse during the Peloponnesian War that was the start of Athens' downfall.   In Ghost in the Assembly, Lady Eirenea Tritos is one of the nine chief magistrates of the city, but in an Athenian democracy, women were not allowed to vote and most definitely were not allowed to hold political office. The ancient Greeks in general did not have a very high opinion of women. One Greek orator said that men had wives to produce legitimate heirs, concubines to attend to the body's “daily needs”, and prostitutes for pleasure.   Because of things like that, I thought a setting with a hundred percent of the harshness of ancient Greece would be off-putting to the reader. So as I said, I shot for between 15 and 25% of the actual harshness. New Kyre is definitely richer, better governed, and less elitist and chauvinistic than the ancient Greeks. That said, New Kyre isn't an egalitarian place. Nobles have vastly more rights and money than commoners, and both nobles and commoners own slaves and only the poorest commoners own no slaves themselves. Indeed, slavery is so common in New Kyre that the other nobles see Kylon's decision that House Kardamnos will have no slaves as a sign of malevolent and sinister foreign influence.   Kalliope's fear that she could be dispossessed and Kylon simply take her children is very real. If Kylon wanted, he probably could keep Kalliope from seeing Nikarion and Zoe ever again, though that would inevitably put him in conflict with Lysikas Agramemnos and Calliope is charismatic enough to powerful allies to her side. If Kylon did in fact refuse to allow Kalliope to see their children, he might well set off a civil war. But Kylon, who lost both his parents when he was young, doesn't want to deprive his children of a loving mother.   Of course, the ancient Greeks never had to fight the Red Krakens and orcs. The Red Krakens, the Caphtori, are kind of written like snake-worshipping Vikings. In fact, Caphtori are inspired by the “Sea Peoples”, pirates that seem to have contributed to the collapse of Bronzes Age civilization. Historians argue endlessly about the impact of the Sea Peoples or whether they existed at all, but if they did exist, they might well have been proto-Ancient Greeks, perhaps Mycenaean in origin.   Since having one ancient Greek-esque group fighting another would've been confusing in the book, I made the Caphtori/Red Kraken more like Vikings, which I suppose is a bit of historical anachronism, but Ghost Armor is a constructed world with elves, orcs, and sorcerers, so it's not like I'm writing period accurate historical fiction here.   So these are some of the influences that went into Ghost in the Assembly. I don't have any grand concluding point here. Those were just some of the ideas I thought about and went into the story. Though I should mention that for a while I was a graduate student in medieval history and I hated the experience so much I left and went into IT instead. That said ,decades later it has proven a useful source of plot ideas for fantasy novels, so it worked out in the end.   One final note, a reader suggested that Kalliope Agramemnos and Mardun Scorneus might hook up in later books. And I have to admit, I laughed at that suggestion. Kalliope would react with dismay at the thought of marrying anyone other than an extremely high ranking Kyracian noble, and at the prospect of marrying Kalliope, Mardun would think about it, fake his death, and flee back to the Empire, preferring to take his chances with the Magisterium rather than Kalliope. Anyway, thank you to everyone who has read Ghost in the Assembly. I am very grateful that so many people have enjoyed the book.   So that is it for this week. Thank you for listening to The Pulp Writer Show. I hope you found the show useful. A reminder that you can listen to all back episodes of the show on https://thepulpwritershow.com. If you enjoyed the podcast, please leave your review on your podcasting platform of choice. Stay safe and stay healthy and see you all next week.  

This is a teaser of the bonus episode, "Salamis, A Turning Point?" found over on Patreon.The tiny island of Salamis witnessed a clash that would change the course of human history. When the Persian Empire's massive fleet sailed into the narrow straits between mainland Greece and Salamis in 480 BCE, few could have predicted the outcome that followed – a decisive Greek victory that permanently altered the trajectory of Western civilization.Standing amidst the ruins of Athens, which had been sacked and burned by Persian forces, the Greek alliance faced an existential crisis. King Xerxes commanded the largest invasion force the ancient world had ever seen, with estimates suggesting over a thousand ships and hundreds of thousands of troops. Against this overwhelming might stood the fractious Greek city-states, traditionally rivals now united by necessity against a common threat. At the heart of Greek resistance was Themistocles, the Athenian general whose strategic vision would transform disaster into triumph.What unfolded in the confined waters of Salamis wasn't merely a battle but a masterclass in strategic thinking. The Greeks deliberately lured the Persian fleet into the narrow straits where their numerical advantage became a liability. The Greek triremes, primarily from Athens, outflanked and crushed their opponents in the restricted space. This naval victory fundamentally changed the war's momentum, shattering Persian confidence and forcing Xerxes to retreat with much of his army. More significantly, it preserved Greek independence and with it the nascent democratic institutions, philosophical traditions, and cultural innovations that would form the foundations of Western thought. The battle reminds us that history's course often hinges on singular moments where courage, strategy, and unity transform apparent defeat into world-changing victory.Ready to discover more pivotal moments that shaped our world? Subscribe to our channel and join us next time as we explore the Battle of Plataea, where the Greek alliance delivered the final blow to Persian ambitions of conquest.If you would like to hear more and support the series click on the Patreon link at the bottom of the page or you can head to my website to discover other ways to support the series, HereSupport the show

Our reading opens with Paul preaching to the Jews on the Sabbath over the course of three weeks in the town Thessalonica. After a bit of unrest, the travel to the town of Berea by night. The Bereans are noted as being of more noble character than the Thessalonians, receiving the word with eagerness and examining the Scriptures daily to see if what Paul was saying was true. The Thessalonians catch wind of Paul's location and come to town to start trouble again. He moves on to Athens, where he gives his famous sermon at the Areopagus, a place where the Athenian people discussed new teachings and new ideas. :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Iain Dale talks to Rene Levanchy about the life of the Athenian tyrant PisistratusSigned copies of THE DICTATORS can be ordered here https://www.politicos.co.uk/products/the-dictators-a-warning-from-history-edited-by-iain-dale-signe-copy-coming-in-2024

Fasting, abstaining from sex, risking the literal wrath of god - today's method actors have nothing on the pioneers of ancient Athenian drama. Following on from our episode about Aeschylus's Oresteia, this episode offers an overview of Greek tragedy and the theater - how it evolved from ritual, what actors and chorus members did on stage, and how an awful lot of the surrounding pageantry reminds our host Rose of the NFL.Want to read a transcript or check out Rose's reading list for this episode? Click here. Don't forget to leave us a rating or review (and share us on your socials). Thanks for listening! Hosted on Acast. See acast.com/privacy for more information.

When the body of 19-year-old Caroline Crouch was found in her attic room after an apparent home invasion – with her 11-month-old daughter crying next to her, and her puppy hanging from the bannister – the nation of Greece mourned with her widower, Babis Anagnostopoulos.A handsome helicopter pilot, Anagnostopoulos had led the tributes since her death. But one month on, at a clifftop memorial service, Athenian police revealed that new analysis of the couple's smart devices revealed a new culprit. One who'd fooled not just the police – but the whole nation.Exclusive bonus content:Wondery - Ad-free & ShortHandPatreon - Ad-free & Bonus EpisodesFollow us on social media:YouTubeTikTokInstagramVisit our website:WebsiteSources available on redhandedpodcast.comSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Merriam-Webster's Word of the Day for March 3, 2025 is: draconian • dray-KOH-nee-un • adjective Draconian describes something (often a law, policy, restriction, etc.) that is very severe or cruel. // The editorial criticizes the draconian measures being taken by city hall to rein in spending. See the entry > Examples: “The auras that surround the Sharks and the Hawks are wildly distinct, even if the teams' records are close to the same. To put it in Chicago terms, one team has the vibe of a Ferris Bueller (plays hooky, joins random parades, chicks dig him)—and the other is, I'm sorry to say, increasingly Principal Rooney–esque (grim faced, tightly wound, represents a draconian institution).” — Katie Baker, The Ringer, 15 Jan. 2025 Did you know? Draconian comes from Drakōn, the name (later Latinized as Draco) of a 7th-century B.C. Athenian legislator who created a written code of law. Drakōn's code was intended to clarify existing laws, but its severity is what made it really memorable. According to the code, even minor offenses were punishable by death, and failure to pay one's debts could result in slavery. Draconian, as a result, is used especially for authoritarian actions that are viewed as cruel or harsh.

Merriam-Webster's Word of the Day for March 3, 2025 is: draconian • dray-KOH-nee-un • adjective Draconian describes something (often a law, policy, restriction, etc.) that is very severe or cruel. // The editorial criticizes the draconian measures being taken by city hall to rein in spending. See the entry > Examples: “The auras that surround the Sharks and the Hawks are wildly distinct, even if the teams' records are close to the same. To put it in Chicago terms, one team has the vibe of a Ferris Bueller (plays hooky, joins random parades, chicks dig him)—and the other is, I'm sorry to say, increasingly Principal Rooney–esque (grim faced, tightly wound, represents a draconian institution).” — Katie Baker, The Ringer, 15 Jan. 2025 Did you know? Draconian comes from Drakōn, the name (later Latinized as Draco) of a 7th-century B.C. Athenian legislator who created a written code of law. Drakōn's code was intended to clarify existing laws, but its severity is what made it really memorable. According to the code, even minor offenses were punishable by death, and failure to pay one's debts could result in slavery. Draconian, as a result, is used especially for authoritative actions that are viewed as cruel or harsh.

Dcn. Harrison Garlick is joined by Dr. Frank Grabowski and Mr. Thomas Lackey to discuss the end of the Oresteia, the second part of the Eumenides.Check out thegreatbookspodcast.com.Check out our guide to the Oresteia. The first half of the Eumenides demonstrates Aeschylus' ability to dramatize philosophical questions. The old system of justice, bound to the Furies' blood-soaked vengeance, has proven incomplete. The Olympian purity rituals are not a sufficient answer either.Athena's brilliance is found in pushing the concept of justice forward into a more dispassionate, procedural affair while also discovering how to incorporate the ancient powers. As Lackey notes, “Justice here becomes communal—rooted in reason but enriched by tradition.” The second half of the Eumenides promises a trial that will decide not only Orestes' fate but that of justice itself.The second half of Eumenides begins with a dramatic shift in scene. Athena elects to conduct the trial at the Areopagus also known as the “Crag of Ares” or the “Hill of Ares.” It is a mythical place of justice, as it bears its name from when Ares was accused of murder and tried there by the gods. It is a place of divine judgment. It was also said to be an ancient place of council for the Athenians. As such, Aeschylus bridges mythology and Athenian politics to create a new myth on the maturation of justice.Overall, the trial allows Aeschylus to bring the contrasts he's been making throughout the Oresteia into explicit dialogue. The trial begins, and Apollo serves as an advocate for Orestes (582). One wonders whether Agamemnon is helping his son as well (604).Notice the questions from the Furies are reductive and without nuance (591). The Furies again do not recognize the murder of a spouse as meriting their vengeance (611). Apollo appeals to the authority and power of Zeus (626), and one wonders whether justice here is reducible to the will of he who has the most power. The Furies makes the clever argument that even Zeus shackled his own father, Cronos (648), and Apollo retorts that Cronos could be unchained—he was not murdered (655).Next up we are reading Dante's Inferno for Lent!Then we'll return to the Greek plays to read Prometheus Bound by Aeschylus.

Send us a textWhat was Socrates' relationship with his infamous wife, Xanthippe, really like? Was she an abusive partner, or simply misunderstood within the context of ancient Athenian culture? In this fascinating discussion, I dive deep into Socrates' domestic life with philosopher and author Donald Robertson.

Acts 17:16-34 The post Which Athenian Are You? appeared first on Woodland Hills Church of Christ.

(Acts 17:1-34) Our generation has more information available than ever, and yet there seems to be such a lack of truth. Every question must be brought to the Giver of truth! Today we look at three treatments of truth. How do we treat the truth? (0937250210) ----more---- Finding Truth in the Information Age This generation is a generation that has more information than any generation in history. We have more access to facts and to stories and to news at our fingertips than our grandparents ever could have imagined. This is an age where people know much and yet have more questions than they've ever had. Isn't it ironic that we have so much information, and yet there seems to be such a dearth of truth. Our age is an age of questions. People are asking so many things. And knowing the answers to the questions, or at least where to find the answers to the questions, is absolutely vital for a believer. One of the worst answers you can give to someone when they start asking serious questions about spiritual truth, and eternity, and God is to answer this way, or even to say, "Someone else said." It'd be much better to say the Bible, which is the word of God teaches. So in the end, we must come back to this. What does the Bible say? What does God have to say about it?  The Foundation of Our Study We're beginning a brand new series of studies today on what the Bible says about a whole host of doctrinal issues and current issues. I'm very excited about this series, and I want to tell you right up front that before we give our opinion on anything, we must first lay the Bible foundation. We must begin with what thus saith the Lord. And then the application can grow out of that. Now though this is somewhat a topical series, I want you to know that we're going to deal with it. In a way that is expository. I mean by that, we're going to dig into the Word of God. We're going to let God speak for Himself. And today, I want to lay a little foundation for this series on what the Bible says by talking to you about three treatments of the truth. Three Treatments of the Truth: Thessalonica In Acts chapter number 17, the Apostle Paul is preaching, he's teaching the truth, and it's recorded for us that he's in three distinct cities. Now these three cities represent really three receptions or responses to the truth. In Acts chapter 17, beginning in verse number 1, he comes to a city known as Thessalonica. Thessalonica, of course, will be famous in history to Christians because there are two books of our New Testament written to the church at Thessalonica. And the Bible says in verse two that Paul, as his manner was went in unto them and three Sabbath days reasoned with them out of the scriptures, opening and alleging that Christ must needs have suffered and risen again from the dead. And that this Jesus whom I preach unto you is Christ. What a wonderful verse. In other words, he got right to the heart of the matter, and the heart of all of it is the person and work of Jesus Christ. If Jesus Christ is not who he says he is, nothing else matters. What you believe about the living word is directly connected to what you believe about the written word. Their response in verse 4 says, And some of them believed, and consorted with Paul and Silas and of the devout Greeks a great multitude, and of the chief women not a few. But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort. And gathered a company, set all the city on an uproar and assaulted the house of Jason and sought to bring them out to the people. They literally are going to bring such persecution that the believers in Thessalonica have to sneak Paul and his missionary team out of town, undercover of darkness to spare their life. So in Thessalonica, you have a group of people who believe, but you have a large segment of people that not only do not believe, they don't want anybody else to hear the truth. I call them the Thessalonican thieves. Because they wanted to steal the truth from others. In our current day, we have a lot of Thessalonican thieves. Not only do they not want to believe, not only are they not willing to obey the word of God, they don't want anybody else to have it either. And so they speak against God, and they speak against the truth. It's almost comical, if it wasn't so sad, that many of those who profess they don't even believe in God spend a whole lot of energy and time Trying to prove he does not exist. And arguing against his existence. If he doesn't believe that there is a God, what difference does it make? Why even argue against it? The fool has said in his heart, there is no God. And you're gonna deal with Thessalonican thieves in this generation. who are trying to steal the seed of truth out of the hearts and minds of people. Let's go to the end of the chapter, because I want to finish our study today with the second church, not the third. Three Treatments of the Truth: Athens The third church that's found in Acts 17 is the beginning of the church, at least, in Athens. You'll remember that Athens was a very secular city. It was a culture that was filled with false religion. As a matter of fact, the Apostle Paul stands up on Mars Hill in Acts chapter 17 and verse 22, and he says, You men of Athens, I perceive that in all things ye are too superstitious. That sounds like our world, doesn't it? Full of superstition. Full of people who profess to be spiritual, but they don't even know the spirit of truth. And then in verse 23, the Apostle Paul says, For as I passed by and beheld your devotions, I found an altar with this inscription, To the unknown God, whom therefore you ignorantly worship, Him declare I unto you. Oh, what a beautiful truth. He goes right on to preach to them the God that they needed to know. I would tell you that our world today is searching for the unknown God. Aren't you glad you know him? And if you know him, it's your responsibility to make him known. He begins with the Creator, and he comes all the way up to Christ. And the Bible says in verse 32, And when they heard of the resurrection of the dead, some mocked. And others said, We will hear thee again of this matter. So Paul departed from among them, howbeit certain men claimed unto him and believed. Among the witch was Dionysius, the Areopagite. And a woman named Damaris and others with them. Are you noticing a pattern? That in every place where truth is given, some people receive and some do not. I call these people in Athens the Athenian Academia. And I'll tell you why. Because the Bible says here in Acts chapter 17 that they spend all of their time in either to tell or to hear some new thing. Oh, I believe novelty is the scourge of our day. Everybody wants something new. And the truth is not new. It may be heard for the first time, it is perennially fresh, but it's not new. It's eternal. It's connected to the God of truth who has always been. So you've got the Thessalonican thieves who are trying to steal truth away from others and then you've got the Athenian academia. Who just want to talk about it. They want to reason and philosophize and argue and debate, but they never arrive anywhere. Three Treatments of the Truth: Berea And then we come to the church, the city that's sandwiched between the two, and that's Berea. The Bible says in verse number 10 of Acts 17, And the brethren immediately sent away Paul and Silas by night unto Berea, who coming thither went into the synagogue of the Jews. These were more noble than those in Thessalonica. And that they receive the word with all readiness of mind and search the scriptures daily, whether those things were so we've got the festival, ni and Thieves who want to steal the truth from others because they don't believe we have the Athenian academia who make it all intellectual and they want to reason and talk about lots of things. But many of them never came to the knowledge of the truth because they really weren't searching for answers. They just enjoyed talking about the questions. But here we have the great response. We have what we call the Berean believers. They wanted to receive the truth. They wanted to know the truth. I wonder, do you want to know the truth? If you do, you must do exactly what they did in Berea. You must search the scriptures daily.  Seeking and Sharing the Truth That's really what this broadcast is all about. Encouraging people to study the Word of God. To find out what the Bible says. For In the words of Acts 17 verse 11, whether those things were so you see only when you've settled that in your own heart and mind. Can you speak with confidence when others ask you questions? I wonder today, do you really want to know the truth? And when you hear it, how will you respond to it? For a Christian, your faith should not be full of question marks. It should be full of periods and exclamation points, repeating what other people have said about the Bible is not enough. We must know the biblical reason behind what we believe. Greg: More Resources  We hope you will visit us at etj.bible to access our library of Bible teaching resources, including book by book studies of Scripture. You'll also find studies to watch, listen to, or read. We are so grateful for those who pray for us, who share the biblical content, and for those who invest to help us advance this ministry worldwide. Again, thank you for listening, and we hope you'll join us next time on Enjoying the Journey.

Episode 154As you know form last week's episode I'm running a short series of guest episodes before we get back to continuing the journey through the Shakespeare and Jonson cannon. Today's episode is a repeat of episode 30 of the podcast, first released in late 2020. At the time I was discussing the early theatre of Rome and with the Ancient Greek theatre already under my belt I had started to reach out to academics and authors who could add depth and colour to the research that I had been able to do. This episode with Dr Elodie Palliard was, I thought, particularly helpful in describing the likely developments in theatre in the murky period between the end of recorded Athenian theatre and early Roman theatre. It is, I think, worthy of another listen if you heard it at the time, or a first listen if you have only joined us for the later theatrical periods.Dr Elodie Paillard is currently an Honorary Associate in the Department of Classics and Ancient History at the University of Sydney, and a Partner Investigator in the Australian Research Council discovery project 'Theatre and Autocracy in Ancient Greece'. She is also a Project Leader at the University of Basel, financed by the Swiss National Science Foundation. After completing a PhD thesis on the staging of socio-political groups in Sophocles, and a postdoc on Greek theatre in Early Imperial Rome and Campania, Elodie is now working on Greek theatre in Republican Italy (500-27BC). She is also a member of the editorial board of the journal Mediterranean Archaeology.Support the podcast at:www.thehistoryofeuropeantheatre.comwww.patreon.com/thoetpwww.ko-fi.com/thoetp Hosted on Acast. See acast.com/privacy for more information.

What can ancient philosophers teach you about exercise, economics, and the myth of celebrity?Join the team at the IAI for three articles about life, ideas, and status in ancient Greece. Written by Etienne Helmer, Steve Fuller, and Sabrina B. Little, these articles cover a range of thought-provoking concepts, including; why Plato wants you to go for a run, how Athenian values can improve our current economic predicament, and what we can learn from the (perhaps embellished) stories of Socrates and Jesus.Sabrina B. Little is an Assistant Professor at Christopher Newport University and the author of "The Examined Run: Why Good People Make Better Runners," published by Oxford University Press. Sabrina's research is in virtue ethics, classical philosophy, and moral psychology. She is also a 5-time US Champion and World Championship silver medallist in trail and ultramarathon running.Steve Fuller is a postmodern philosopher, Professor of Sociology at the University of Warwick, and the author of "Popper vs. Kuhn," and "Dissent Over Descent: Intelligent Design's Challenge to Darwinism."Etienne Helmer is a philosopher at the University of Puerto Rico, specialising in the philosophy of economics, politics, and the sociology of ancient Greece.To witness such debates live buy tickets for our upcoming festival: https://howthelightgetsin.org/festivals/And visit our website for many more articles, videos, and podcasts like this one: https://iai.tv/You can find everything we referenced here: https://linktr.ee/philosophyforourtimesSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Carthage spent most of the fifth century BC building up its economy, but in the aftermath of the disastrous Athenian expedition to Sicily, the Carthaginians decided that the time was ripe to create a new Mediterranean empire.Patrick's book is now available! Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge. And check out Patrick's new podcast The Pursuit of Dadliness! It's all about “Dad Culture,” and Patrick will interview some fascinating guests about everything from tall wooden ships to smoked meats to comfortable sneakers to history, sports, culture, and politics. https://bit.ly/PWtPoDListen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistorySee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The frequency and vibration of knowledge can move us in many ways. Let's review some yellow paper notes from the war college. Fatalism results when nothing can stop what's coming. Becoming familiar with the ancient books of Greece and China. This is a war like no other. The Chinese laws of Moses. Ever heard of them? The West has always been the focus of world history. Borders change just like solutions. The Athenians are what modern democrats pretend to be. Spartans were the bad ass conservatives. Women were highly regarded as generals. Spartan infrastructure and order were challenged by sanctuary cities. First destroy your enemies from within. Who funded the wars of the Greek empire? The phrase all roads lead to Rome, was manufactured. The Divine Farmer and the beginning of traditional Chinese medicine. Only following a righteous path can lead to life's real success. Where did the Greeks get their bronze? The Augusts, the Emperors and the woman goddess. World wide floods seemed to have been a problem. The Christmas Tree nebula. Heavy gravity thoughts. Oh, and we're going to war. The blurred lines are purposeful. We will be nerding out in 2025. Real knowledge in God is the only path to true freedom. Surrender, and your inner truth will have been chosen from Him.