Podcasts about coleridge

Episode 87 Dover Beach by Matthew Arnold Mark McGuinness reads and discusses ‘Dover Beach' by Matthew Arnold. https://media.blubrry.com/amouthfulofair/media.blubrry.com/amouthfulofair/content.blubrry.com/amouthfulofair/87_Dover_Beach_by_Matthew_Arnold.mp3 Poet Matthew Arnold Reading and commentary by Mark McGuinness Dover Beach By Matthew Arnold The sea is calm tonight.The tide is full, the moon lies fairUpon the straits; on the French coast the lightGleams and is gone; the cliffs of England stand,Glimmering and vast, out in the tranquil bay.Come to the window, sweet is the night-air!Only, from the long line of sprayWhere the sea meets the moon-blanched land,Listen! you hear the grating roarOf pebbles which the waves draw back, and fling,At their return, up the high strand,Begin, and cease, and then again begin,With tremulous cadence slow, and bringThe eternal note of sadness in. Sophocles long agoHeard it on the Aegean, and it broughtInto his mind the turbid ebb and flowOf human misery; weFind also in the sound a thought,Hearing it by this distant northern sea. The Sea of FaithWas once, too, at the full, and round earth's shoreLay like the folds of a bright girdle furled.But now I only hearIts melancholy, long, withdrawing roar,Retreating, to the breathOf the night-wind, down the vast edges drearAnd naked shingles of the world. Ah, love, let us be trueTo one another! for the world, which seemsTo lie before us like a land of dreams,So various, so beautiful, so new,Hath really neither joy, nor love, nor light,Nor certitude, nor peace, nor help for pain;And we are here as on a darkling plainSwept with confused alarms of struggle and flight,Where ignorant armies clash by night. Podcast Transcript This is a magnificent and haunting poem by Matthew Arnold, an eminent Victorian poet. Written and published at the mid-point of the nineteenth century – it was probably written around 1851 and published in 1867 – it is not only a shining example of Victorian poetry at its best, but it also, and not coincidentally, embodies some of the central preoccupations of the Victorian age. The basic scenario is very simple: a man is looking out at the sea at night and thinking deep thoughts. It's something that we've all done, isn't it? The two tend to go hand-in-hand. When you're looking out into the darkness, listening to the sound of the sea, it's hard not to be thinking deep thoughts. If you've been a long time listener to this podcast, it may remind you of another poet who wrote about standing on the shore thinking deep thoughts, looking at the sea, Shakespeare, in his Sonnet 60: Like as the waves make towards the pebbled shore,So do our minutes hasten to their end; Arnold's poem is not a sonnet but a poem in four verse paragraphs. They're not stanzas, because they're not regular, but if you look at the text on the website, you can clearly see it's divided into four sections. The first part is a description of the sea, as seen from Dover Beach, which is on the shore of the narrowest part of the English channel, making it the closest part of England to France: The sea is calm tonight.The tide is full, the moon lies fairUpon the straits; – on the French coast the lightGleams and is gone; the cliffs of England stand,Glimmering and vast, out in the tranquil bay. And as you can hear, the poem has a pretty regular and conventional rhythm, based on iambic metre, ti TUM, with the second syllable taking the stress in every metrical unit. But what's slightly unusual is that the lines have varying lengths. By the time we get to the third line: Upon the straits; – on the French coast the light There are five beats. There's a bit of variation in the middle of the line, but it's very recognisable as classic iambic pentameter, which has a baseline pattern going ti TUM, ti TUM, ti TUM, ti TUM, ti TUM. But before we get to the pentameter, we get two short lines: The sea is calm tonight.Only three beats; andThe tide is full, the moon lies fair – four beats. We also start to notice the rhymes: ‘tonight' and ‘light'. And we have an absolutely delightful enjambment, where a phrase spills over the end of one line into the next one: On the French coast the light,Gleams and is gone. Isn't that just fantastic? The light flashes out like a little surprise at the start of the line, just as it's a little surprise for the speaker looking out to sea. OK, once he's set the scene, he makes an invitation: Come to the window, sweet is the night-air! So if there's a window, he must be in a room. There's somebody in the room with him, and given that it's night it could well be a bedroom. So this person could be a lover. It's quite likely that this poem was written on Arnold's honeymoon, which would obviously fit this scenario. But anyway, he's inviting this person to come to the window and listen. And what does this person hear? Well, helpfully, the speaker tells us: Listen! you hear the grating roarOf pebbles which the waves draw back, and fling,At their return, up the high strand,Begin, and cease, and then again begin,With tremulous cadence slow, and bringThe eternal note of sadness in. Isn't that just great? The iambic metre is continuing with some more variations, which we needn't go into. And the rhyme is coming more and more to the fore. Just about every line in this section rhymes with another line, but it doesn't have a regular pattern. Some of the rhymes are close together, some are further apart. There's only one line in this paragraph that doesn't rhyme, and that's ‘Listen! You hear the grating roar'. If this kind of shifting rhyme pattern reminds you of something you've heard before, you may be thinking all the way back to Episode 34 where we looked at Coleridge's use of floating rhymes in his magical poem ‘Kubla Khan'. And it's pretty evident that Arnold is also casting a spell, in this case to mimic the rhythm of the waves coming in and going out, as they ‘Begin, and cease, and then again begin,'. And then the wonderful last line of the paragraph, as the waves ‘bring / The eternal note of sadness in'. You know, in the heart of the Victorian Age, when the Romantics were still within living memory, poets were still allowed to do that kind of thing. Try it nowadays of course, and the Poetry Police will be round to kick your front door in at 5am and arrest you. Anyway. The next paragraph is a bit of a jump cut: Sophocles long agoHeard it on the Aegean, and it broughtInto his mind the turbid ebb and flowOf human misery; So Arnold, a classical scholar, is letting us know he knows who Sophocles, the ancient Greek playwright was. And he's establishing a continuity across time of people looking out at the sea and thinking these deep thoughts. At this point, Arnold explicitly links the sea and the thinking:                                     weFind also in the sound a thought,Hearing it by this distant northern sea. And the thought that we hear when we listen to the waves is what Arnold announces in the next verse paragraph, and he announces it with capital letters: The Sea of FaithWas once, too, at the full, and round earth's shoreLay like the folds of a bright girdle furled. And for a modern reader, I think this is the point of greatest peril for Arnold, where he's most at risk of losing us. We may be okay with ‘the eternal note of sadness', but as soon as he starts giving us the Sea of Faith, we start to brace ourselves. Is this going to turn into a horrible religious allegory, like The Pilgrim's Progress? I mean, it's a short step from the Sea of Faith to the Slough of Despond and the City of Destruction. And it doesn't help that Arnold uses the awkwardly rhyming phrase ‘a bright girdle furled' – that's not going to get past the Poetry Police, is it? But fear not; Arnold doesn't go there. What comes next is, I think, the best bit of the poem. So he says the Sea of Faith ‘was once, too, at the full', and then: But now I only hearIts melancholy, long, withdrawing roar,Retreating, to the breathOf the night-wind, down the vast edges drearAnd naked shingles of the world. Well, if you thought the eternal note of sadness was great, this tops it! It's absolutely fantastic. That line, ‘Its melancholy, long, withdrawing roar,' where the ‘it' is faith, the Sea of Faith. And the significance of the line is underlined by the fact that the word ‘roar' is a repetition – remember, that one line in the first section that didn't rhyme? Listen! you hear the grating roar See what Arnold did there? He left that sound hovering at the back of the mind, without a rhyme, until it came back in this section, a subtle but unmistakeable link between the ‘grating roar' of the actual sea at Dover Beach, and the ‘withdrawing roar' of the Sea of Faith: Its melancholy, long, withdrawing roar, Isn't that the most Victorian line ever? It encapsulates the despair that accompanied the crisis of faith in 19th century England. This crisis was triggered by the advance of modern science – including the discoveries of fossils, evidence of mass extinction of previous species, and the theory of evolution, with Darwin's Origin of Species published in 1859, in between the writing and publication of ‘Dover Beach'. Richard Holmes, in his wonderful new biography of the young Tennyson, compares this growing awareness of the nature of life on Earth to the modern anxiety over climate change. For the Victorians, he writes, it created a ‘deep and existential terror'. One thing that makes this passage so effective is that Arnold has already cast the spell in the first verse paragraph, hypnotising us with the rhythm and rhyme, and linking it to the movement of the waves. In the second paragraph, he says, ‘we find also in the sound a thought'. And then in the third paragraph, he tells us the thought. And the thought that he attaches to this movement, which we are by now emotionally invested in, is a thought of such horror and profundity – certainly for his Victorian readers – that the retreat of the sea of faith really does feel devastating. It leaves us gazing down at the naked shingles of the world. The speaker is now imaginatively out of the bedroom and down on the beach. This is very relatable; we've all stood on the beach and watched the waves withdrawing beneath our feet and the shingle being left there. It's an incredibly vivid evocation of a pretty abstract concept. Then, in the fourth and final verse paragraph, comes a bit of a surprise: Ah, love, let us be trueTo one another! Well, I for one was not expecting that! From existential despair to an appeal to his beloved. What a delightful, romantic (with a small ‘r') response to the big-picture, existential catastrophe. And for me, it's another little echo of Shakespeare's Sonnet 60, which opens with a poet contemplating the sea and the passing of time and feeling the temptation to despair, yet also ends with an appeal to the consolation of love: And yet to times in hope my verse shall stand,blockquotePraising thy worth, despite his cruel hand. Turning back to Arnold. He says ‘let us be true / To one another'. And then he links their situation to the existential catastrophe, and says this is precisely why they should be true to each other: for the world, which seemsTo lie before us like a land of dreams,So various, so beautiful, so new,Hath really neither joy, nor love, nor light,Nor certitude, nor peace, nor help for pain; It sounds, on the face of it, a pretty unlikely justification for being true to one another in a romantic sense. But actually, this is a very modern stance towards romantic love. It's like the gleam of light that just flashed across the Channel from France – the idea of you and me against an unfeeling world, of love as redemption, or at least consolation, in a meaningless universe. In a world with ‘neither joy, nor love, nor light,' our love becomes all the more poignant and important. Of course, we could easily object that, regardless of religious faith, the world does have joy and love and light. His very declaration of love is evidence of this. But let's face it, we don't always come to poets for logical consistency, do we? And we don't have to agree with Matthew Arnold to find this passage moving; most of us have felt like this at some time when we've looked at the world in what feels like the cold light of reality. He evokes it so vividly and dramatically that I, for one, am quite prepared to go with him on this. Then we get the final three lines of the poem:We are here as on a darkling plainSwept with confused alarms of struggle and flight,Where ignorant armies clash by night. I don't know about you, but I find this a little jarring in the light of what we've just heard. We've had the magnificent description of the sea and its effect on human thought, extending that into the idea of faith receding into illusion, and settling on human love as some kind of consolation for the loss of faith. So why do we need to be transported to a windswept plain where armies are clashing and struggling? It turns out to be another classical reference, to the Greek historian Thucydides' account of the night battle of Epipolae, where the two armies were running around in the dark and some of them ended up fighting their own side in the confusion. I mean, fine, he's a classical scholar. And obviously, it's deeply meaningful to him. But to me, this feels a little bit bolted on. A lot of people love that ending, but to me, it's is not as good as some of the earlier bits, or at least it doesn't quite feel all of a piece with the imagery of the sea. But overall, it is a magnificent poem, and this is a small quibble. Stepping back, I want to have another look at the poem's form, specifically the meter, and even more specifically, the irregularity of the meter, which is quite unusual and actually quite innovative for its time. As I've said, it's in iambic meter, but it's not strictly iambic pentameter. You may recall I did a mini series on the podcast a while ago looking at the evolution of blank verse, unrhymed iambic pentameter, from Christopher Marlowe and Shakespeare's dramatic verse, then Milton's Paradise Lost and finally Wordsworth's Tintern Abbey. ‘Dover Beach' is rhymed, so it's not blank verse, but most of the techniques Arnold uses here are familiar from those other poets, with variations on the basic rhythm, sometimes switching the beats around, and using enjambment and caesura (a break or pause in the middle of the line). But, and – this is quite a big but – not every line has five beats. The lines get longer and shorter in an irregular pattern, apparently according to Arnold's instinct. And this is pretty unusual, certainly for 1851. It's not unique, we could point to bits of Tennyson or Arthur Hugh Clough for metrical experiments in a similar vein, but it's certainly not common practice. And I looked into this, to see what the critics have said about it. And it turns out the scholars are divided. In one camp, the critics say that what Arnold is doing is firmly in the iambic pentameter tradition – it's just one more variation on the pattern. But in the other camp are people who say, ‘No, this is something new; this is freer verse,' and it is anticipating free verse, the non-metrical poetry with no set line lengths that came to be the dominant verse form of the 20th century. Personally, I think you can look back to Wordsworth and see a continuity with his poetic practice. But you could equally look forward, to a link with T. S. Eliot's innovations in ‘The Love Song of J. Alfred Prufrock' and The Waste Land. Eliot is often described as an innovator in free verse, which is true up to a point, but a lot of his writing in that early period isn't strictly free verse; it's a kind of broken up metrical verse, where he often uses an iambic metre with long and short lines, which he varies with great intuitive skill – in a similar manner to Arnold's ‘Dover Beach'. Interestingly, when ‘Dover Beach' was first published, the reviews didn't really talk about the metre, which is ammunition for the people who say, ‘Well, this is just a kind of iambic pentameter'. Personally, I think what we have here is something like the well-known Duck-Rabbit illusion, where you can look at the same drawing and either see a duck or a rabbit, depending how you look at it. So from one angle, ‘Dover Beach' is clearly continuing the iambic pentameter tradition; from another angle, it anticipates the innovations of free verse. We can draw a line from the regular iambic pentameter of Wordsworth (writing at the turn of the 18th and 19th century) to the fractured iambic verse of Eliot at the start of the 20th century. ‘Dover Beach' is pretty well halfway between them, historically and poetically. And I don't think this is just a dry technical development. There is something going on here in terms of the poet's sense of order and disorder, faith and doubt. Wordsworth, in the regular unfolding of his blank verse, conveys his basic trust in an ordered and meaningful universe. Matthew Arnold is writing very explicitly about the breakup of faith, and we can start to see it in the breakup of the ordered iambic pentameter. By the time we get to the existential despair of Eliot's Waste Land, the meter is really falling apart, like the Waste Land Eliot describes. So overall, I think we can appreciate what a finely balanced poem Arnold has written. It's hard to categorise. You read it the first time and think, ‘Oh, right, another conventional Victorian melancholy lament'. But just when we think he's about to go overboard with the Sea of Faith, he surprises us and with that magnificent central passage. And just as he's about to give in to despair, we get that glimmering spark of love lighting up, and we think, ‘Well, maybe this is a romantic poem after all'. And maybe Arnold might look at me over his spectacles and patiently explain that actually, this is why that final metaphor of the clashing armies is exactly right. Friend and foe are running in first one direction, then another, inadvertently killing the people on the wrong side. So the simile gives us that sense of being caught in the cross-currents of a larger sweep of history. With all of that hovering in our mind, let's go over to the window once more and heed his call to listen to the sound of the Victorian sea at Dover Beach. Dover Beach By Matthew Arnold The sea is calm tonight.The tide is full, the moon lies fairUpon the straits; on the French coast the lightGleams and is gone; the cliffs of England stand,Glimmering and vast, out in the tranquil bay.Come to the window, sweet is the night-air!Only, from the long line of sprayWhere the sea meets the moon-blanched land,Listen! you hear the grating roarOf pebbles which the waves draw back, and fling,At their return, up the high strand,Begin, and cease, and then again begin,With tremulous cadence slow, and bringThe eternal note of sadness in. Sophocles long agoHeard it on the Aegean, and it broughtInto his mind the turbid ebb and flowOf human misery; weFind also in the sound a thought,Hearing it by this distant northern sea. The Sea of FaithWas once, too, at the full, and round earth's shoreLay like the folds of a bright girdle furled.But now I only hearIts melancholy, long, withdrawing roar,Retreating, to the breathOf the night-wind, down the vast edges drearAnd naked shingles of the world. Ah, love, let us be trueTo one another! for the world, which seemsTo lie before us like a land of dreams,So various, so beautiful, so new,Hath really neither joy, nor love, nor light,Nor certitude, nor peace, nor help for pain;And we are here as on a darkling plainSwept with confused alarms of struggle and flight,Where ignorant armies clash by night. Matthew Arnold Matthew Arnold was a British poet, critic, and public intellectual who was born in 1822 and died in 1888. His father was Thomas Arnold, the famed headmaster of Rugby School. Arnold studied Classics at Oxford and first became known for lyrical, melancholic poems such as ‘Dover Beach', ‘The Scholar-Gipsy', and ‘Thyrsis', that explore the loss of faith in the modern world. Appointed an inspector of schools, he travelled widely and developed strong views on culture, education, and society. His critical essays, especially Culture and Anarchy, shaped debates about the role of culture in public life. Arnold remains a central figure bridging Romanticism and early modern thought. A Mouthful of Air – the podcast This is a transcript of an episode of A Mouthful of Air – a poetry podcast hosted by Mark McGuinness. New episodes are released every other Tuesday. You can hear every episode of the podcast via Apple, Spotify, Google Podcasts or your favourite app. You can have a full transcript of every new episode sent to you via email. The music and soundscapes for the show are created by Javier Weyler. Sound production is by Breaking Waves and visual identity by Irene Hoffman. A Mouthful of Air is produced by The 21st Century Creative, with support from Arts Council England via a National Lottery Project Grant. Listen to the show You can listen and subscribe to A Mouthful of Air on all the main podcast platforms Related Episodes Dover Beach by Matthew Arnold Episode 87 Dover Beach by Matthew Arnold Mark McGuinness reads and discusses ‘Dover Beach' by Matthew Arnold.Poet Matthew ArnoldReading and commentary by Mark McGuinnessDover Beach By Matthew Arnold The sea is calm tonight.The tide is full, the moon lies... Recalling Brigid by Orna Ross Orna Ross reads and discusses ‘Recalling Brigid’ from Poet Town. 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Stuart Maconie presents the Loose Ends festive Christmas special, recorded in front of an audience in the BBC's Philharmonic Studio at MediaCity. King of the Christmas jumper, Gyles Brandreth brings his book 'Somewhere, A Boy And A Bear' - a biography of AA Milne and Winnie-the-Pooh. He regales us with stories of Christopher Robin and of a surprising encounter with a Rolling Stone.Carrie Grant tells us all about the book she's written with her husband David, 'Joy To The World', which explores the stories behind iconic Christmas songs, including Stay Another Day, Last Christmas and Gaudete.Lisa Faulkner is returning to the stage for the first time in 21 years, as she's about to star in new stage adaptation of the hit 90s movie Single White Female alongside Kym Marsh. We hear about her upcoming epic tour, as well as her controversial take on the role of Yorkshire Puddings on a Christmas dinner.Comedian Simon Evans takes a break from his current tour 'Staring At The Sun' to talk Coleridge, James Joyce and, of course, Bernard Manning...There's music from The Unthanks as they perform 'The Cherry Tree Carol' and the beautiful winter song 'Hawthorn'.Presenter: Stuart Maconie Producer: Elizabeth Foster

John Granger Attempts to Convince Nick (and You!) That The Hallmarked Man will be Considered the Best of the Series.We review our take-away impressions from our initial reading of The Hallmarked Man. Although we enjoyed it, especially John's incredible prediction of Robin's ectopic pregnancy, neither of us came away thinking this was the finest book in the series. For Nick, this was a surprise, as enthusiastic J. K. Rowling fan that he is other than Career of Evil every book he has read has been his favourite. Using an innovative analysis of the character pairs surrounding both Cormoran and Robin, John argues that we can't really appreciate the artistry of book number eight until we consider its place in the series. Join John and Nick as they review the mysteries that remain to be resolved and how The Hallmarked Man sets readers up for shocking reveals in Strike 9 and 10!Why Troubled Blood is the Best Strike Novel:* The Pillar Post Collection of Troubled Blood Posts at HogwartsProfessor by John Granger, Elizabeth Baird-Hardy, Louise Freeman, Beatrice Groves, and Nick JefferyTroubled Blood and Faerie Queene: The Kanreki ConversationBut What If We Judge Strike Novels by a Different Standard than Shed Artifice? What About Setting Up the ‘Biggest Twist' in Detective Fiction History?* If Rowling is to be judged by the ‘shock' of the reveals in Strike 10, then The Hallmarked Man, the most disappointing book in the series even to many Serious Strikers, will almost certainly be remembered as the book that set up the finale with the greatest technical misdirection while playing fair.* The ending must be a shock, one that readers do not see coming, BUT* The author must provide the necessary clues and pointers repeatedly and emphatically lest the reader feel cheated at the point of revelation.* If the Big Mysteries of the series are to be solved with the necessary shock per both Russian Formalist and Perennialist understanding, then the answers to be revealed in the final two Strike novels, Books Two and Three of the finale trilogy, should be embedded in The Hallmarked Man.* Rowling on Playing Fair with Readers:The writer says that she wanted to extend the shelf of detective fiction without breaking it. “Part of the appeal and fascination of the genre is that it has clear rules. I'm intrigued by those rules and I like playing with them. Your detective should always lay out the information fairly for the reader, but he will always be ahead of the game. In terms of creating a character, I think Cormoran Strike conforms to certain universal rules but he is very much of this time.* On the Virtue of ‘Penetration' in Austen, Dickens, and Rowling* Rowling on the Big Twist' in Austen's Emma:“I have never set up a surprise ending in a Harry Potter book without knowing I can never, and will never, do it anywhere near as well as Austen did in Emma.”What are the Key Mysteries of the Strike series?Nancarrow FamilyWhy did Leda and Ted leave home in Cornwall as they did?Why did Ted and Joan not “save” Strike and Lucy?Was Leda murdered or did she commit suicide?If she was murdered, who dunit?If she commited suicide, why did she do it?What happened to Switch Whittaker?Cormoran StrikeIs Jonny Rokeby his biological father?What SIB case was he investigating when he was blown up?Was he the father of Charlotte's lost baby? If not, then who was?Why has he been so unstable in his relations with women post Charlotte Campbell?Charlotte CampbellWhy did her mother hate her so much?What was her relationship with her three step-fathers? Especially Dino LongcasterWho was the father of her lost child?Was the child intentionally aborted or was it a miscarriage?What was written in her “suicide note”?Was Charlotte murdered or did she commit suicide?If she was murdered, who done it?If she committed suicide, why did she do it?What happened to the billionaire lover?What clues do we get in Hallmarked Man that would answer these questions?- Strike 8 - Greatest Hits of Strikes 1-7: compilation, concentration of perumbration in series as whole* Decima/Lion - incest* Rupert's biological father not his father of record (Dino)* Sacha Legard a liar with secrets* Ryan Murphy working a plan off-stage - Charlotte's long gameStrike about ‘Pairings' in Lethal WhiteStrike continued to pore over the list of names as though he might suddenly see something emerging out of his dense, spiky handwriting, the way unfocused eyes may spot the 3D image hidden in a series of brightly colored dots. All that occurred to him, however, was the fact that there was an unusual number of pairs connected to Chiswell's death: couples—Geraint and Della, Jimmy and Flick; pairs of full siblings—Izzy and Fizzy, Jimmy and Billy; the duo of blackmailing collaborators—Jimmy and Geraint; and the subsets of each blackmailer and his deputy—Flick and Aamir. There was even the quasi-parental pairing of Della and Aamir. This left two people who formed a pair in being isolated within the otherwise close-knit family: the widowed Kinvara and Raphael, the unsatisfactory, outsider son.Strike tapped his pen unconsciously against the notebook, thinking. Pairs. The whole business had begun with a pair of crimes: Chiswell's blackmail and Billy's allegation of infanticide. He had been trying to find the connection between them from the start, unable to believe that they could be entirely separate cases, even if on the face of it their only link was in the blood tie between the Knight brothers.Part Two, Chapter 52Key Relationship Pairings in Cormoran Strike:Who Killed Leda Strike?To Rowling-Galbraith's credit, credible arguments in dedicated posts have been made that every person in the list below was the one who murdered Leda Strike. Who do you think did it?* Jonny Rokeby and the Harringay Crime Syndicate (Heroin Dark Lord 2.0),* Ted Nancarrow (Uncle Ted Did It),* Dave Polworth,* Leda Strike (!),* Lucy Fantoni (Lucy and Joan Did It and here),* Sir Randolph Whittaker,* Nick Herbert,* Peter Gillespie, and* Charlotte Campbell-RossScripted Ten Questions:1. So, Nick, back when we first read Hallmarked Man we said that there were four things we knew for sure would be said about Strike 8 in the future. Do you remember what they were?2. And, John, you've been thinking about the ‘Set-Up' idea and how future Rowling Readers will think of Hallmarked Man, even that they will think of it as the best Strike novel. I thought that was Troubled Blood by consensus. What's made you change your mind?3. So, Nick, yes, Troubled Blood I suspect will be ranked as the best of series, even best book written by Rowling ever, but, if looked at as the book that served the most critical place in setting up the finale, I think Hallmarked Man has to be considered better in that crucial way than Strike 5, better than any Strike novel. Can you think of another Strike mystery that reviews specific plot points and raises new aspects of characters and relationships the way Strike 8 does?4. Are you giving Hallmarked Man a specific function with respect to the last three books than any of the others? If so, John, what is that exactly and what evidence do we have that in Rowling's comments about reader-writer obligations and writer ambitions?5. Nick, I think Hallmarked Man sets us up to answer the Key mysteries that remain, that the first seven books left for the final three to answer. I'm going to organize those unresolved questions into three groups and challenge you to think of the ones I'm missing, especially if I'm missing a category.6. If I understand the intention of your listing these remaining questions, John, your saying that the restatement of specific plot points and characters from the first seven Strike novels in Hallmarked Man points to the possible, even probable answers to those questions. What specifically are the hallmarks in this respect of Hallmarked Man?7. If you take those four points, Nick, and revisit the mysteries lists in three categories, do you see how Rowling hits a fairness point with respect to clueing readers into what will no doubt be shocking answers to them if they're not looking for the set-ups?8. That's fun, Nick, but there's another way at reaching the same conclusions, namely, charting the key relationships of Strike and Ellacott to the key family, friends, and foes in their lives and how they run in pairs or parallel couplets (cue PPoint slides).9. Can we review incest and violence against or trafficking of young women in the Strike series? Are those the underpinning of the majority of the mysteries that remain in the books?10. Many Serious Strikers and Gonzo Galbraithians hated Striuke 8 because Hallmarked Man failed to meet expectations. In conclusion, do you think, Nick, that this argument that the most recent Strike-Ellacott adventure is the best because of how it sets us up for the wild finish to come will be persuasive -- or just annoying?On Imagination as Transpersonal Faculty and Non-Liturgical Sacred ArtThe Neo-Iconoclasm of Film (and Other Screened Adaptations): Justin requested within his question for an expansion of my allusion to story adaptations into screened media as a “neo-iconoclasm.” I can do that here briefly in two parts. First, by urging you to read my review of the first Hunger Games movie adaptation, ‘Gamesmakers Hijack Story: Capitol Wins Again,' in which I discussed at post's end how ‘Watching Movies is a a Near Sure Means to Being Hijacked by Movie Makers.' In that, I explain via an excerpt from Jerry Mander's Four Arguments for the Elimination of Television, the soul corrosive effects of screened images.Second, here is a brief introduction to the substance of the book I am working on.Rowling is a woman of profound contradictions. On the one hand, like all of us she is the walking incarnation of her Freudian family romance per Paglia, the ideas and blindspots of the age in which we live, with the peculiar individual prejudices and preferences and politics of her upbringing, education, and life experiences, especially the experiences we can call crises and consequent core beliefs, aversions, and desires. Rowling acknowledges all this, and, due to her CBT exercises and one assumes further talking therapy, she is more conscious of the elephant she is riding and pretending to steer than most of her readers.She points to this both in asides she make in her tweets and public comments but also in her descriptive metaphor of how she writes. The ‘Lake' of that metaphor, the alocal place within her from her story ideas and inspiration spring, is her “muse,” the word for superconscious rather than subconscious ideas that she used in her 2007 de la Cruz interview. She consciously recognizes that, despite her deliberate reflection on her PTSD, daddy drama, and idiosyncratic likes and dislikes, she still has unresolved issues that her non-conscious mind presents to her as story conflict for imaginative resolution.Her Lake is her persona well, the depths of her individual identity and a mask she wears.The Shed, in contrast, is the metaphorical place where Rowling takes the “stuff” given her by the creature in her Lake, the blobs of molten glass inspiration, to work it into proper story. The tools in this Shed are unusual, to say the least, and are the great markers of what makes Rowling unique among contemporary writers and a departure from, close to a contradiction of the artist you would expect to be born of her life experiences, formative crises, and education.Out of a cauldron potion made from listening to the Smiths, Siouxie and the Banshees, and The Clash, reading and loving Val McDermid, Roddy Doyle, and Jessica Mitford, and surviving a lower middle class upbringing with an emotionally barren homelife and Comprehensive education on the England-Wales border, you'd expect a Voldemort figure at Goblet of Fire's climax to rise rather than a writer who weaves archetypally rich myths of the soul's journey to perfection in the spirit with alchemical coloring and sequences, ornate chiastic structures, and a bevy of symbols visible only to the eye of the Heart.To understand Rowling, as she all but says in her Lake and Shed metaphor, one has to know her life story and experiences to “get” from where her inspiration bubbles up and, as important, you need a strong grasp of the traditionalist worldview and place of literature in it to appreciate the power of the tools she uses, especially how she uses them in combination.The biggest part of that is understanding the Perennialist definition of “Sacred Art.” I touched on this in a post about Rowling's beloved Christmas story, ‘Dante, Sacred Art, and The Christmas Pig.'Rowling has been publicly modest about the aims of her work, allowing that it would be nice to think that readers will be more empathetic after reading her imaginative fiction. Dante was anything but modest or secretive in sharing his self-understanding in the letter he wrote to Cangrande about The Divine Comedy: “The purpose of the whole work is to remove those living in this life from the state of wretchedness and to lead them to the state of blessedness.” His aim, point blank, was to create a work of sacred art, a category of writing and experience that largely exists outside our understanding as profane postmoderns, but, given Rowling's esoteric artistry and clear debts to Dante, deserves serious consideration as what she is writing as well.Sacred art, in brief, is representational work — painting, statuary, liturgical vessels and instruments, and the folk art of theocentric cultures in which even cutlery and furniture are means to reflection and transcendence of the world — that employ revealed forms and symbols to bring the noetic faculty or heart into contact with the supra-sensible realities each depicts. It is not synonymous with religious art; most of the art today that has a religious subject is naturalist and sentimental rather than noetic and iconographic, which is to say, contemporary artists imitate the creation of God as perceived by human senses rather than the operation of God in creation or, worse, create abstractions of their own internally or infernally generated ideas.Story as sacred art, in black to white contrast, is edifying literature and drama in which the soul's journey to spiritual perfection is portrayed for the reader or the audience's participation within for transformation from wretchedness to blessedness, as Dante said. As with the plastic arts, these stories employ traditional symbols of the revealed traditions in conformity with their understanding of cosmology, soteriology, and spiritual anthropology. The myths and folklore of the world's various traditions, ancient Greek drama, the epic poetry of Greece, Rome, and Medieval Europe, the parables of Christ, the plays of Shakespeare's later period, and the English high fantasy tradition from Coleridge to the Inklings speak this same symbolic language and relay the psychomachia experience of the human victory over death.Dante is a sacred artist of this type. As difficult as it may be to understand Rowling as a writer akin to Dante, Shakespeare, Homer, Virgil, Aeschylus, Spenser, Lewis, and Tolkien, her deployment of traditional symbolism and the success she enjoys almost uniquely in engaging and edifying readers of all ages, beliefs, and circumstances suggests this is the best way of understanding her work. Christmas Pig is the most obviously sacred art piece that Rowling has created to date. It is the marriage of Dantean depths and the Estecean lightness of Lewis Carroll's Alice books, about which more later.[For an introduction to reading poems, plays, and stories as sacred art, that is, allegorical depictions of the soul's journey to spiritual perfection that are rich in traditional symbolism, Ray Livingston's The Traditional Theory of Literature is the only book length text in print. Kenneth Oldmeadow's ‘Symbolism and Sacred Art' in his Traditionalism: Religion in the light of the Perennial Philosophy(102-113), ‘Traditional Art' in The Essential Seyyed Hossein Nasr(203-214), and ‘The Christian and Oriental, or True Philosophy of Art' in The Essential Ananda K. Coomaraswamy(123-152) explain in depth the distinctions between sacred and religious, natural, and humanist art. Martin Lings' The Sacred Art of Shakespeare: To Take Upon Us the Mystery of Things and Jennifer Doane Upton's two books on The Divine Comedy, Dark Way to Paradise and The Ordeal of Mercy are the best examples I know of reading specific works of literature as sacred art rather than as ‘stories with symbolic meaning' read through a profane and analytic lens.]‘Profane Art' from this view is “art for art's sake,” an expression of individual genius and subjective meaning that is more or less powerful. The Perennialist concern with art is less about gauging an artist's success in expressing his or her perception or its audience's response than with its conformity to traditional rules and its utility, both in the sense of practical everyday use and in being a means by which to be more human. Insofar as a work of art is good with respect to this conformity and edifying utility, it is “sacred art;” so much as it fails, it is “profane.” The best of modern art, even that with religious subject matter or superficially beautiful and in that respect edifying, is from this view necessarily profane.Sacred art differs from modern and postmodern conceptions of art most specifically, though, in what it is representing. Sacred art is not representing the natural world as the senses perceive it or abstractions of what the individual and subjective mind “sees,” but is an imitation of the Divine art of creation. The artist “therefore imitates nature not in its external forms but in its manner of operation as asserted so categorically by St. Thomas Aquinas [who] insists that the artist must not imitate nature but must be accomplished in ‘imitating nature in her manner of operation'” (Nasr 2007, 206, cf. “Art is the imitation of Nature in her manner of operation: Art is the principle of manufacture” (Summa Theologia Q. 117, a. I). Schuon described naturalist art which imitates God's creation in nature by faithful depiction of it, consequently, as “clearly luciferian.” “Man must imitate the creative act, not the thing created,” Aquinas' “manner of operation” rather than God's operation manifested in created things in order to produce ‘creations'which are not would-be duplications of those of God, but rather a reflection of them according to a real analogy, revealing the transcendental aspect of things; and this revelation is the only sufficient reason of art, apart from any practical uses such and such objects may serve. There is here a metaphysical inversion of relation [the inverse analogy connecting the principial and manifested orders in consequence of which the highest realities are manifested in their remotest reflections[1]]: for God, His creature is a reflection or an ‘exteriorized' aspect of Himself; for the artist, on the contrary, the work is a reflection of an inner reality of which he himself is only an outward aspect; God creates His own image, while man, so to speak, fashions his own essence, at least symbolically. On the principial plane, the inner manifests the outer, but on the manifested plane, the outer fashions the inner (Schuon 1953, 81, 96).The traditional artist, then, in imitation of God's “exteriorizing” His interior Logos in the manifested space-time plane, that is, nature, instead of depicting imitations of nature in his craft, submits to creating within the revealed forms of his craft, which forms qua intellections correspond to his inner essence or logos.[2] The work produced in imitation of God's “manner of operation” then resembles the symbolic or iconographic quality of everything existent in being a transparency whose allegorical and anagogical content within its traditional forms is relatively easy to access and a consequent support and edifying shock-reminder to man on his spiritual journey. The spiritual function of art is that “it exteriorizes truths and beauties in view of our interiorization… or simply, so that the human soul might, through given phenomena, make contact with the heavenly archetypes, and thereby with its own archetype” (Schuon 1995a, 45-46).Rowling in her novels, crafted with tools all taken from the chest of a traditional Sacred Artist, is writing non-liturgical Sacred Art. Films and all the story experiences derived of adaptations of imaginative literature to screened images, are by necessity Profane Art, which is to say per the meaning of “profane,” outside the temple or not edifying spiritually. Film making is the depiction of how human beings encounter the time-space world through the senses, not an imitation of how God creates and a depiction of the spiritual aspect of the world, a liminal point of entry to its spiritual dimension. Whence my describing it as a “neo-iconoclasm.”The original iconoclasts or “icon bashers” were believers who treasured sacred art but did not believe it could use images of what is divine without necessarily being blasphemous; after the incarnation of God as Man, this was no longer true, but traditional Christian iconography is anything but naturalistic. It could not be without becoming subjective and profane rather than being a means to spiritual growth and encounters. Western religious art from the Renaissance and Reformation forward, however, embraces profane imitation of the sense perceived world, which is to say naturalistic and as such the antithesis of sacred art. Film making, on religious and non-religious subjects, is the apogee of this profane art which is a denial of any and all of the parameters of Sacred art per Aquinas, traditional civilizations, and the Perennialists.It is a neo-iconoclasm and a much more pervasive and successful destruction of the traditional world-view, so much so that to even point out the profanity inherent to film making is to insure dismissal as some kind of “fundamentalist,” “Puritan,” or “religious fanatic.”Screened images, then, are a type of iconoclasm, albeit the inverse and much more subtle kind than the relatively traditional and theocentric denial of sacred images (the iconoclasm still prevalent in certain Reform Church cults, Judaism, and Islam). This neo-iconoclasm of moving pictures depicts everything in realistic, life-like images, everything, that is, except the sacred which cannot be depicted as we see and experience things. This exclusion of the sacred turns upside down the anti-naturalistic depictions of sacred persons and events in iconography and sacred art. The effect of this flood of natural pictures akin to what we see with our eyes is to compel the flooded mind to accept time and space created nature as the ‘most real,' even ‘the only real.' The sacred, by never being depicted in conformity with accepted supernatural forms, is effectively denied.Few of us spend much time in live drama theaters today. Everyone watches screened images on cineplex screens, home computers, and smart phones. And we are all, consequently, iconoclasts and de facto agnostics, I'm afraid, to greater and lesser degrees because of this immersion and repetitive learning from the predominant art of our secular culture and its implicit atheism.Contrast that with the imaginative experience of a novel that is not pornographic or primarily a vehicle of perversion and violence. We are obliged to generate images of the story in the transpersonal faculty within each of us called the imagination, one I think that is very much akin to conscience or the biblical ‘heart.' This is in essence an edifying exercise, unlike viewing photographic images on screens. That the novel appears at the dawn of the Modern Age and the beginning of the end of Western corporate spirituality, I think is no accident but a providential advent. Moving pictures, the de facto regime artistry of the materialist civilization in which we live, are the counter-blow to the novel's spiritual oxygen.That's the best I can manage tonight to offer something to Justin in response to more about the “neo-iconoclasm” of film This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit hogwartsprofessor.substack.com/subscribe

Tuesday is the 250th anniversary of Jane Austen's birth, so today I spoke to John Mullan, professor of English Literature at UCL, author of What Matters in Jane Austen. John and I talked about how Austen's fiction would have developed if she had not died young, the innovations of Persuasion, wealth inequality in Austen, slavery and theatricals in Mansfield Park, as well as Iris Murdoch, A.S. Byatt, Patricia Beer, the Dunciad, and the Booker Prize. This was an excellent episode. My thanks to John!TranscriptHenry Oliver (00:00)Today, I am talking to John Mullen. John is a professor of English literature at University College London, and he is the author of many splendid books, including How Novels Work and the Artful Dickens. I recommend the Artful Dickens to you all. But today we are talking about Jane Austen because it's going to be her birthday in a couple of days. And John wrote What Matters in Jane Austen, which is another book I recommend to you all. John, welcome.John Mullan (00:51)It's great to be here.Henry Oliver (00:53)What do you think would have happened to Austin's fiction if she had not died young?John Mullan (00:58)Ha ha! I've been waiting all this year to be asked that question from somebody truly perspicacious. ⁓ Because it's a question I often answer even though I'm not asked it, because it's a very interesting one, I think. And also, I think it's a bit, it's answerable a little bit because there was a certain trajectory to her career. I think it's very difficult to imagine what she would have written.John Mullan (01:28)But I think there are two things which are almost certain. The first is that she would have gone on writing and that she would have written a deal more novels. And then even the possibility that there has been in the past of her being overlooked or neglected would have been closed. ⁓ And secondly, and perhaps more significantly for her, I think she would have become well known.in her own lifetime. you know, partly that's because she was already being outed, as it were, you know, of course, as ⁓ you'll know, Henry, you know, she published all the novels that were published in her lifetime were published anonymously. So even people who were who were following her career and who bought a novel like Mansfield Park, which said on the title page by the author of Sense and Sensibility and Pride and Prejudice, they knew they knew.John Mullan (02:26)were getting something by the same author, they wouldn't necessarily have known the author's name and I think that would have become, as it did with other authors who began anonymously, that would have disappeared and she would have become something of a literary celebrity I would suggest and then she would have met other authors and she'd have been invited to some London literary parties in effect and I think that would have been very interesting how that might have changed her writing.John Mullan (02:54)if it would have changed her writing as well as her life. She, like everybody else, would have met Coleridge. ⁓ I think that would have happened. She would have become a name in her own lifetime and that would have meant that her partial disappearance, I think, from sort of public consciousness in the 19th century wouldn't have happened.Henry Oliver (03:17)It's interesting to think, you know, if she had been, depending on how old she would have been, could she have read the Pickwick papers? How would she have reacted to that? Yes. Yeah. Nope.John Mullan (03:24)Ha ha ha ha ha!Yes, she would have been in her 60s, but that's not so old, speaking of somebody in their 60s. ⁓ Yes, it's a very interesting notion, isn't it? I mean, there would have been other things which happened after her premature demise, which she might have responded to. I think particularly there was a terrific fashion for before Dickens came along in the 1830s, there was a terrific fashion in the 1820s for what were called silver fork novels, which were novels of sort of high life of kind of the kind of people who knew Byron, but I mean as fictional characters. And we don't read them anymore, but they were they were quite sort of high quality, glossy products and people loved them. And I'm I like to think she might have reacted to that with her sort of with her disdain, think, her witty disdain for all aristocrats. know, nobody with a title is really any good in her novels, are they? And, you know, the nearest you get is Mr. Darcy, who is an Earl's nephew. And that's more of a problem for him than almost anything else. ⁓ She would surely have responded satirically to that fashion.Henry Oliver (04:28)Hahaha.Yes, and then we might have had a Hazlitt essay about her as well, which would have been all these lost gems. Yes. Are there ways in which persuasion was innovative that Emma was not?John Mullan (04:58)Yes, yes, yes, yes. I know, I know.⁓ gosh, all right, you're homing in on the real tricky ones. Okay, okay. ⁓ That Emma was not. Yes, I think so. I think it took, in its method, it took further what she had done in Emma.Henry Oliver (05:14)Ha ha.This is your exam today,John Mullan (05:36)which is that method of kind of we inhabit the consciousness of a character. And I I think of Jane Austen as a writer who is always reacting to her own last novel, as it were. And I think, you know, probably the Beatles were like that or Mozart was like that. think, you know, great artists often are like that, that at a certain stage, if what they're doing is so different from what everybody else has done before,they stop being influenced by anybody else. They just influence themselves. And so I think after Emma, Jane Austen had this extraordinary ⁓ method she perfected in that novel, this free indirect style of a third-person narration, which is filtered through the consciousness of a character who in Emma's case is self-deludedly wrong about almost everything. And it's...brilliantly tricksy and mischievous and elaborate use of that device which tricks even the reader quite often, certainly the first time reader. And then she got to persuasion and I think she is at least doing something new and different with that method which is there's Anne Elliot. Anne Elliot's a good person. Anne Elliot's judgment is very good. She's the most cultured and cultivated of Jane Austen's heroines. She is, as Jane Austen herself said about Anne Elliot, almost too good for me. And so what she does is she gives her a whole new vein of self-deception, which is the self-deception in the way of a good person who always wants to think things are worse than they are and who always, who, because suspicious of their own desires and motives sort of tamps them down and suppresses them. And we live in this extraordinary mind of this character who's often ignored, she's always overhearing conversations. Almost every dialogue in the novel seems to be something Anne overhears rather than takes part in. And the consciousness of a character whodoesn't want to acknowledge things in themselves which you and I might think were quite natural and reasonable and indeed in our psychotherapeutic age to be expressed from the rooftops. You still fancy this guy? Fine! Admit it to yourself. ⁓ No. So it's not repression actually, exactly. It's a sort of virtuous self-control somehow which I think lots of readers find rather masochistic about her. Henry Oliver (08:38)I find that book interesting because in Sense and Sensibility she's sort of opposed self-command with self-expression, but she doesn't do that in Persuasion. She says, no, no, I'm just going to be the courage of, no, self-command. know, Eleanor becomes the heroine.John Mullan (08:48)Yes. Yes, yes, yes, yes, yes, yes. But with the odd with the odd burst of Mariannes, I was watching the I thought execrable Netflix ⁓ persuasion done about two or three years ago ⁓ with the luminous Dakota Johnson as as you know, as Anne Elliot. You could not believe her bloom had faded one little bit, I think.John Mullan (09:23)And ⁓ I don't know if you saw it, but the modus operandi rather following the lead set by that film, The Favourite, which was set in Queen Anne's reign, but adopted the Demotic English of the 21st century. similarly, this adaptation, much influenced by Fleabag, decided to deal with the challenge of Jane Austen's dialogue by simply not using it, you know, and having her speak in a completely contemporary idiom. But there were just one or two lines, very, very few from the novel, that appeared. And when they appeared, they sort of cried through the screen at you. And one of them, slightly to qualify what you've just said, was a line I'd hardly noticed before. as it was one of the few Austin lines in the programme, in the film, I really noticed it. And it was much more Marianne than Eleanor. And that's when, I don't know if you remember, and Captain Wentworth, they're in Bath. So now they are sort of used to talking to each other. And Louisa Musgrove's done her recovering from injury and gone off and got engaged to Captain Benwick, Captain Benwick. So Wentworth's a free man. And Anne is aware, becoming aware that he may be still interested in her. And there's a card party, an evening party arranged by Sir Walter Elliot. And Captain Wentworth is given an invitation, even though they used to disapprove of him because he's now a naval hero and a rich man. And Captain Wentworth and Anna making slightly awkward conversation. And Captain Wentworth says, you did not used to like cards.I mean, he realizes what he said, because what he said is, remember you eight years ago. I remember we didn't have to do cards. We did snogging and music. That's what we did. But anyway, he did not used to like cards. And he suddenly realizes what a giveaway that is. And he says something like, but then time brings many changes. And she says, she cries out, I am not so much changed.Henry Oliver (11:23)Mm. Mm, yes, yes. Yep.Yes.Cries out, yeah.John Mullan (11:50)It's absolutely electric line and that's not Eleanor is it? That's not an Eleanor-ish line. ⁓ Eleanor would say indeed time evinces such dispositions in most extraordinary ways. She would say some Johnsonian thing wouldn't she? so I don't think it's quite a return to the same territory or the same kind of psychology.Henry Oliver (12:05)That's right. Yes, yes, yeah.No, that's interesting, yeah. One of the things that happens in Persuasion is that you get this impressionistic writing. So a bit like Mrs. Elliot talking while she picks strawberries. When Lady Russell comes into Bath, you get that wonderful scene of the noises and the sounds. Is this a sort of step forward in a way? And you can think of Austen as not an evolutionary missing link as such, but she's sort of halfway between Humphrey Clinker and Mr. Jangle.Is that something that she would have sort of developed?John Mullan (12:49)I think that's quite possible. haven't really thought about it before, but you're right. think there are these, ⁓ there are especially, they're impressionistic ⁓ passages which are tied up with Anne's emotions. And there's an absolutely, I think, short, simple, but extraordinarily original one when she meets him again after eight years. And it says something like, the room was full, full of people. Mary said something and you're in the blur of it. He said all that was right, you know, and she can't hear the words, she can't hear the words and you can't hear the words and you're inside and she's even, you're even sort of looking at the floor because she's looking at the floor and in Anne's sort of consciousness, often slightly fevered despite itself, you do exactly get this sort of, ⁓ for want of a better word, blur of impressions, which is entirely unlike, isn't it, Emma's sort of ⁓ drama of inner thought, which is always assertive, argumentative, perhaps self-correcting sometimes, but nothing if not confidently articulate.John Mullan (14:17)And with Anne, it's a blur of stuff. there is a sort of perhaps a kind of inklings of a stream of consciousness method there.Henry Oliver (14:27)I think so, yeah. Why is it that Flaubert and other writers get all the credit for what Jane Austen invented?John Mullan (14:35)Join my campaign, Henry. It is so vexing. It is vexing. sometimes thought, I sometimes have thought, but perhaps this is a little xenophobic of me, that the reason that Jane Austen is too little appreciated and read in France is because then they would have to admit that Flaubertdidn't do it first, you know. ⁓Henry Oliver (14:40)It's vexing, isn't it?John Mullan (15:04)I mean, I suppose there's an answer from literary history, which is simply for various reasons, ⁓ some of them to do with what became fashionable in literary fiction, as we would now call it. Jane Austen was not very widely read or known in the 19th century. So it wasn't as if, as it were, Tolstoy was reading Jane Austen and saying, this is not up to much. He wasn't. He was reading Elizabeth Gaskell.Jane Eyre ⁓ and tons of Dickens, tons, every single word Dickens published, of course. ⁓ So Jane Austen, know, to cite an example I've just referred to, I Charlotte Bronte knew nothing of Jane Austen until George Henry Lewis, George Eliot's partner, who is carrying the torch for Jane Austen, said, you really should read some. And that's why we have her famous letter saying, it's, you know, it's commonplace and foolish things she said. But so I think the first thing to establish is she was really not very widely read. So it wasn't that people were reading it and not getting it. It was which, you know, I think there's a little bit of that with Dickens. He was very widely read and people because of that almost didn't see how innovative he was, how extraordinarily experimental. It was too weird. But they still loved it as comic or melodramatic fiction. But I think Jane Austen simply wasn't very widely read until the late 19th century. So I don't know if Flaubert read her. I would say almost certainly not. Dickens owned a set of Jane Austen, but that was amongst 350 selecting volumes of the select British novelists. Probably he never read Jane Austen. Tolstoy and you know never did, you know I bet Dostoevsky didn't, any number of great writers didn't.Henry Oliver (17:09)I find it hard to believe that Dickens didn't read her.John Mullan (17:12)Well, I don't actually, I'm afraid, because I mean the one occasion that I know of in his surviving correspondence when she's mentioned is after the publication of Little Dorrit when ⁓ his great bosom friend Forster writes to him and says, Flora Finching, that must be Miss Bates. Yes. You must have been thinking of Miss Bates.John Mullan (17:41)And he didn't write it in a sort of, you plagiarist type way, I he was saying you've varied, it's a variation upon that character and Dickens we wrote back and we have his reply absolutely denying this. Unfortunately his denial doesn't make it clear whether he knew who Miss Bates was but hadn't it been influenced or whether he simply didn't know but what he doesn't… It's the one opportunity where he could have said, well, of course I've read Emma, but that's not my sort of thing. ⁓ of course I delight in Miss Bates, but I had no idea of thinking of her when I... He has every opportunity to say something about Jane Austen and he doesn't say anything about her. He just says, no.Henry Oliver (18:29)But doesn't he elsewhere deny having read Jane Eyre? And that's just like, no one believes you, Charles.John Mullan (18:32)Yes.Well, he may deny it, but he also elsewhere admits to it. Yeah.Henry Oliver (18:39)Okay, but you know, just because he doesn't come out with it.John Mullan (18:43)No, no, it's true, but he wouldn't have been singular and not reading Jane Austen. That's what I'm saying. Yes. So it's possible to ignore her innovativeness simply by not having read her. But I do think, I mean, briefly, that there is another thing as well, which is that really until the late 20th century almost, even though she'd become a wide, hugely famous, hugely widely read and staple of sort of A levels and undergraduate courses author, her real, ⁓ her sort of experiments with form were still very rarely acknowledged. And I mean, it was only really, I think in the sort of almost 1980s, really a lot in my working lifetime that people have started saying the kind of thing you were asking about now but hang on free and direct style no forget flow bear forget Henry James I mean they're terrific but actually this woman who never met an accomplished author in her life who had no literary exchanges with fellow writersShe did it at a little table in a house in Hampshire. Just did it.Henry Oliver (20:14)Was she a Tory or an Enlightenment Liberal or something else?John Mullan (20:19)⁓ well I think the likeliest, if I had to pin my colours to a mast, I think she would be a combination of the two things you said. I think she would have been an enlightenment Tory, as it were. So I think there is some evidence that ⁓ perhaps because also I think she was probably quite reasonably devout Anglican. So there is some evidence that… She might have been conservative with a small C, but I think she was also an enlightenment person. I think she and her, especially her father and at least a couple of her brothers, you know, would have sat around reading 18th century texts and having enlightened discussions and clearly they were, you know, and they had, it's perfect, you know, absolutely hard and fast evidence, for instance, that they would have been that they were sympathetic to the abolition of slavery, that they were ⁓ sceptics about the virtues of monarchical power and clear-eyed about its corruption, that they had no, Jane Austen, as I said at the beginning of this exchange, had no great respect or admiration for the aristocratic ruling class at all. ⁓ So there's aspects of her politics which aren't conservative with a big C anyway, but I think enlightened, think, I mean I, you know, I got into all this because I loved her novels, I've almost found out about her family inadvertently because you meet scary J-Night experts at Jane Austen Society of North America conferences and if you don't know about it, they look at scants. But it is all interesting and I think her family were rather terrific actually, her immediate family. I think they were enlightened, bookish, optimistic, optimistic people who didn't sit around moaning about the state of the country or their own, you know, not having been left enough money in exes will. And...I think that they were in the broadest sense enlightened people by the standard of their times and perhaps by any standards.Henry Oliver (22:42)Is Mansfield Park about slavery?John Mullan (22:45)Not at all, no. I don't think so. I don't think so. And I think, you know, the famous little passage, for it is only a passage in which Edmund and Fanny talk about the fact it's not a direct dialogue. They are having a dialogue about the fact that they had, but Fanny had this conversation or attempt at conversation ⁓ a day or two before. And until relatively recently, nobody much commented on that passage. It doesn't mean they didn't read it or understand it, but now I have not had an interview, a conversation, a dialogue involving Mansfield Park in the last, in living memory, which hasn't mentioned it, because it's so apparently responsive to our priorities, our needs and our interests. And there's nothing wrong with that. But I think it's a it's a parenthetic part of the novel. ⁓ And of course, there was this Edward Said article some decades ago, which became very widely known and widely read. And although I think Edward Said, you know, was a was a wonderful writer in many ways. ⁓I think he just completely misunderstands it ⁓ in a way that's rather strange for a literary critic because he says it sort of represents, you know, author's and a whole society's silence about this issue, the source of wealth for these people in provincial England being the enslavement of people the other side of the Atlantic. But of course, Jane Auster didn't have to put that bit in her novel, if she'd wanted really to remain silent, she wouldn't have put it in, would she? And the conversation is one where Edmund says, know, ⁓ you know, my father would have liked you to continue when you were asking about, yeah, and she says, but there was such terrible silence. And she's referring to the other Bertram siblings who indeed are, of course, heedless, selfish ⁓ young people who certainly will not want to know that their affluence is underwritten by, you know, the employment of slaves on a sugar plantation. But the implication, I think, of that passage is very clearly that Fanny would have, the reader of the time would have been expected to infer that Fanny shares the sympathies that Jane Austen, with her admiration, her love, she says, of Thomas Clarkson. The countries leading abolitionists would have had and that Edmund would also share them. And I think Edmund is saying something rather surprising, which I've always sort of wondered about, which is he's saying, my father would have liked to talk about it more. And what does that mean? Does that mean, my father's actually, he's one of these enlightened ones who's kind of, you know, freeing the slaves or does it mean, my father actually knows how to defend his corner? He would have beenYou know, he doesn't he doesn't feel threatened or worried about discussing it. It's not at all clear where Sir Thomas is in this, but I think it's pretty clear where Edmund and Fanny are.Henry Oliver (26:08)How seriously do you take the idea that we are supposed to disapprove of the family theatricals and that young ladies putting on plays at home is immoral?John Mullan (26:31)Well, I would, mean, perhaps I could quote what two students who were discussing exactly this issue said quite some time ago in a class where a seminar was running on Mansfield Park. And one of the students can't remember their names, I'm afraid. I can't remember their identities, so I'm safe to quote them. ⁓ They're now probably running PR companies or commercial solicitors. And one of them I would say a less perceptive student said, why the big deal about the amateur dramatics? I mean, what's Jane Austen's problem? And there was a pause and another student in the room who I would suggest was a bit more of an alpha student said, really, I'm surprised you asked that. I don't think I've ever read a novel in which I've seen characters behaving so badly as this.And I think that's the answer. The answer isn't that the amateur dramatics themselves are sort of wrong, because of course Jane Austen and her family did them. They indulged in them. ⁓ It's that it gives the opportunity, the license for appalling, mean truly appalling behaviour. I mean, Henry Crawford, you know, to cut to the chase on this, Henry Crawford is seducing a woman in front of her fiance and he enjoys it not just because he enjoys seducing women, that's what he does, but because it's in front of him and he gets an extra kick out of it. You know, he has himself after all already said earlier in the novel, oh, I much prefer an engaged woman, he has said to his sister and Mrs. Grant. Yes, of course he does. So he's doing that. Mariah and Julia are fighting over him. Mr. Rushworth, he's not behaving badly, he's just behaving like a silly arse. Mary Crawford, my goodness, what is she up to? She's up to using the amateur dramatics for her own kind of seductions whilst pretending to be sort of doing it almost unwillingly. I mean, it seems to me an elaborate, beautifully choreographed elaboration of the selfishness, sensuality and hypocrisy of almost everybody involved. And it's not because it's amateur dramatics, but amateur dramatics gives them the chance to behave so badly.Henry Oliver (29:26)Someone told me that Thomas Piketty says that Jane Austen depicts a society in which inequality of wealth is natural and morally justified. Is that true?John Mullan (29:29)Ha⁓Well, again, Thomas Piketty, I wish we had him here for a good old mud wrestle. ⁓ I would say that the problem with his analysis is the coupling of the two adjectives, natural and morally right. I think there is a strong argument that inequality is depicted as natural or at least inevitable, inescapable in Jane Austen's novels.but not morally right, as it were. In fact, not at all morally right. There is a certain, I think you could be exaggerated little and call it almost fatalism about that such inequalities. Do you remember Mr. Knightley says to Emma, in Emma, when he's admonishing her for her, you know, again, a different way, terribly bad behavior.Henry Oliver (30:38)At the picnic.John Mullan (30:39)At the picnic when she's humiliatedMiss Bates really and Mr Knightley says something like if she'd been your equal you know then it wouldn't have been so bad because she could have retaliated she could have come back but she's not and she says and he says something like I won't get the words exactly right but I can get quite close he says sinceher youth, she has sunk. And if she lives much longer, will sink further. And he doesn't say, ⁓ well, we must have a collection to do something about it, or we must have a revolution to do something about it, or if only the government would bring in better pensions, you know, he doesn't, he doesn't sort of rail against it as we feel obliged to. ⁓ He just accepts it as an inevitable part of what happens because of the bad luck of her birth, of the career that her father followed, of the fact that he died too early probably, of the fact that she herself never married and so on. That's the way it is. And Mr Knightley is, I think, a remarkably kind character, he's one of the kindest people in Jane Austen and he's always doing surreptitious kindnesses to people and you know he gives the Bates's stuff, things to eat and so on. He arranges for his carriage to carry them places but he accepts that that is the order of things. ⁓ But I, you know Henry, I don't know what you think, I think reading novels or literature perhaps more generally, but especially novels from the past, is when you're responding to your question to Mr. Piketty's quote, is quite a sort of, can be quite an interesting corrective to our own vanities, I think, because we, I mean, I'm not saying, you know, the poor are always with us, as it were, like Jesus, but... ⁓ You know, we are so ⁓ used to speaking and arguing as if any degree of poverty is in principle politically remediable, you know, and should be. And characters in Jane Austen don't think that way. And I don't think Jane Austen thought that way.Henry Oliver (33:16)Yes, yes. Yeah.The other thing I would say is that ⁓ the people who discuss Jane Austen publicly and write about her are usually middle class or on middle class incomes. And there's a kind of collective blindness to the fact that what we call Miss Bates poverty simply means that she's slipping out of the upper middle class and she will no longer have her maid.⁓ It doesn't actually mean, she'll still be living on a lot more than a factory worker, who at that time would have been living on a lot more than an agricultural worker, and who would have been living on a lot more than someone in what we would think of as destitution, or someone who was necessitous or whatever. So there's a certain extent to which I actually think what Austin is very good at showing is the... ⁓ the dynamics of a newly commercial society. So at the same time that Miss Bates is sinking, ⁓ I forget his name, but the farmer, the nice farmer, Robert Martin, he's rising. And they all, all classes meet at the drapier and class distinctions are slightly blurred by the presence of nice fabric.John Mullan (34:24)Mr. Robert Martin. Henry Oliver (34:37)And if your income comes from turnips, that's fine. You can have the same material that Emma has. And Jane Austen knows that she lives in this world of buttons and bonnets and muslins and all these new ⁓ imports and innovations. And, you know, I think Persuasion is a very good novel. ⁓ to say to Piketty, well, there's nothing natural about wealth inequality and persuasion. And it's not Miss Bates who's sinking, it's the baronet. And all these admirals are coming up and he has that very funny line, doesn't he? You're at terrible risk in the Navy that you'd be cut by a man who your father would have cut his father. And so I think actually she's not a Piketty person, but she's very clear-eyed about... quote unquote, what capitalism is doing to wealth inequality. Yeah, yeah.John Mullan (35:26)Yes, she is indeed. Indeed.Clear-eyed, I think, is just the adjective. I mean, I suppose the nearest she gets to a description. Yeah, she writes about the classes that she knows from the inside, as it were. So one could complain, people have complained. She doesn't represent what it's like to be an agricultural worker, even though agricultural labour is going on all around the communities in which her novels are set.And I mean, I think that that's a sort of rather banal objection, but there's no denying it in a way. If you think a novelist has a duty, as it were, to cover the classes and to cover the occupations, then it's not a duty that Jane Austen at all perceived. However, there is quite, there is something like, not a representation of destitution as you get in Dickens.but a representation of something inching towards poverty in Mansfield Park, which is the famous, as if Jane Austen was showing you she could do this sort of thing, which is the whole Portsmouth episode, which describes with a degree of domestic detail she never uses anywhere else in her fiction. When she's with the more affluent people, the living conditions, the food, the sheer disgustingness and tawdryness of life in the lodgings in Portsmouth where the Price family live. And of course, in a way, it's not natural because ⁓ in their particular circumstances, Lieutenant Price is an alcoholic.They've got far too many children. ⁓ He's a useless, sweary-mouthed boozer ⁓ and also had the misfortune to be wounded. ⁓ And she, his wife, Fanny's mother, is a slattern. We get told she's a slattern. And it's not quite clear if that's a word in Fanny's head or if that's Jane Austen's word. And Jane Austen...Fanny even goes so far as to think if Mrs. Norris were in charge here, and Mrs. Norris is as it were, she's the biggest sadist in all Jane Austen's fiction. She's like sort Gestapo guard monquet. If Mrs. Norris were in charge, it wouldn't be so bad here, but it's terrible. And Jane Austen even, know, she describes the color of the milk, doesn't she? The blue moats floating in the milk.She dis- and it's all through Fanny's perception. And Fanny's lived in this rather loveless grand place. And now it's a great sort of, ⁓ it's a coup d'etat. She now makes Fanny yearn for the loveless grand place, you know, because of what you were saying really, Henry, because as I would say, she's such an unsentimental writer, you know, andyou sort of think, you know, there's going to be no temptation for her to say, to show Fanny back in the loving bosom of her family, realising what hollow hearted people those Bertrams are. You know, she even describes the mark, doesn't she, that Mr Price's head, his greasy hair is left on the wall. It's terrific. And it's not destitution, but it's something like a life which must be led by a great sort of rank of British people at the time and Jane Austen can give you that, she can.Henry Oliver (39:26)Yeah, yeah. That's another very Dickensian moment. I'm not going to push this little thesis of mine too far, but the grease on the chair. It's like Mr. Jaggers in his horse hair. Yes. That's right, that's right. ⁓ Virginia Woolf said that Jane Austen is the most difficult novelist to catch in the act of greatness. Is that true?John Mullan (39:34)Yes, yes, yes, it is these details that Dickens would have noticed of course. Yes.Yes.⁓ I think it is so true. think that Virginia Woolf, she was such a true, well, I think she was a wonderful critic, actually, generally. Yeah, I think she was a wonderful critic. you know, when I've had a couple of glasses of Rioja, I've been known to say, to shocked students, ⁓ because you don't drink Rioja with students very often nowadays, but it can happen. ⁓ But she was a greater critic than novelist, you know.Henry Oliver (39:54)Yeah.Best critic of the 20th century. Yes, yes. Yeah. And also greater than Emson and all these people who get the airtime. Yes, yes.John Mullan (40:20)You know.I know, I know, but that's perhaps because she didn't have a theory or an argument, you know, and the Seven Types, I know that's to her credit, but you know, the Seven Types of Ambiguity thing is a very strong sort of argument, even if...Henry Oliver (40:31)Much to her credit.But look, if the last library was on fire and I could only save one of them, I'd let all the other critics in the 20th century burn and I'd take the common reader, wouldn't you?John Mullan (40:47)Okay. Yes, I, well, I think I agree. think she's a wonderful critic and both stringent and open. I mean, it's an extraordinary way, you know, doesn't let anybody get away with anything, but on the other hand is genuinely ready to, to find something new to, to anyway. ⁓ the thing she said about Austin, she said lots of good things about Austin and most of them are good because they're true. And the thing about… Yes, so what I would, I think what she meant was something like this, that amongst the very greatest writers, so I don't know, Shakespeare or Milton or, you know, something like that, you could take almost a line, yes? You can take a line and it's already glowing with sort of radioactive brilliance, know, and ⁓ Jane Austen, the line itself, there are wonderful sentences.)Mr. Bennett was so odd a mixture of quick parts, sarcastic humor, reserve and caprice that the experience of three and 20 years had been insufficient to make his wife understand his character. I mean, that's as good as anything in Hamlet, isn't it? So odd a mixture and there he is, the oddest mixture there's ever been. And you think he must exist, he must exist. But anyway, most lines in Jane Austen probably aren't like that and it's as if in order to ⁓ explain how brilliant she is and this is something you can do when you teach Jane Austen, makes her terrific to teach I think, you can look at any bit and if everybody's read the novel and remembers it you can look at any paragraph or almost any line of dialogue and see how wonderful it is because it will connect to so many other things. But out of context, if you see what I mean, it doesn't always have that glow of significance. And sometimes, you know, the sort of almost most innocuous phrases and lines actually have extraordinary dramatic complexity. but you've got to know what's gone on before, probably what goes on after, who's in the room listening, and so on. And so you can't just catch it, you have to explain it. ⁓ You can't just, as it were, it, as you might quote, you know, a sort of a great line of Wordsworth or something.Henry Oliver (43:49)Even the quotable bits, you know, the bit that gets used to explain free and direct style in Pride and Prejudice where she says ⁓ living in sight of their own warehouses. Even a line like that is just so much better when you've been reading the book and you know who is being ventriloquized.John Mullan (43:59)Well, my favourite one is from Pride and Prejudice is after she's read the letter Mr Darcy gives her explaining what Wickham is really like, really, for truth of their relationship and their history. And she interrogates herself. And then at the end, there's ⁓ a passage which is in a passage of narration, but which is certainly in going through Elizabeth's thoughts. And it ends, she had been blind, partial, prejudiced, absurd. And I just think it's, if you've got to know Elizabeth, you just know that that payoff adjective, absurd, that's the coup de grace. Because of course, finding other people absurd is her occupation. It's what makes her so delightful. And it's what makes us complicit with her.Henry Oliver (44:48)Yeah.That's right.John Mullan (45:05)She sees how ridiculous Sir William Lucas and her sister Mary, all these people, and now she has absurded herself, as it were. So blind partial prejudice, these are all repetitions of the same thought. But only Elizabeth would end the list absurd. I think it's just terrific. But you have to have read the book just to get that. That's a whole sentence.You have to have read the book to get the sentence, don't you?Henry Oliver (45:34)Yep, indeed. ⁓ Do we love Jane Austen too much so that her contemporaries are overshadowed and they're actually these other great writers knocking around at the same time and we don't give them their due? Or is she in fact, you know, the Shakespeare to their Christopher Marlowe or however you want to.John Mullan (45:55)I think she's the Shakespeare to their Thomas Kidd or no even that's the... Yes, okay, I'm afraid that you know there are two contradictory answers to that. Yes, it does lead us to be unfair to her contemporaries certainly because they're so much less good than her. So because they're so much less good than her in a way we're not being unfair. know, I mean... because I have the profession I have, I have read a lot of novels by her immediate predecessors. I mean, people like Fanny Burnie, for instance, and her contemporaries, people like Mariah Edgeworth. And ⁓ if Jane Austen hadn't existed, they would get more airtime, I think, yes? And some of them are both Burnie and Edgeworth, for instance. ⁓ highly intelligent women who had a much more sophisticated sort of intellectual and social life than Jane Austen ⁓ and conversed with men and women of ideas and put some of those ideas in their fiction and they both wrote quite sophisticated novels and they were both more popular than Jane Austen and they both, having them for the sort of carpers and complainers, they've got all sorts of things like Mariah Regworth has some working-class people and they have political stuff in their novels and they have feminist or anti-feminist stuff in their novels and they're much more satisfying to the person who's got an essay to write in a way because they've got the social issues of the day in there a bit, certainly Mariah Regworth a lot. ⁓ So if Jane Austen hadn't come along we would show them I think more, give them more time. However, you know, I don't want to say this in a destructive way, but in a certain way, all that they wrote isn't worth one paragraph of Jane Austen, you know, in a way. So we're not wrong. I suppose the interesting case is the case of a man actually, which is Walter Scott, who sort of does overlap with Jane Austen a bit, you know, and who has published what I can't remember, two, three, even four novels by the time she dies, and I think three, and she's aware of him as a poet and I think beginning to be aware of him as a novelist. And he's the prime example of somebody who was in his own day, but for a long time afterwards, regarded as a great novelist of his day. And he's just gone. He's really, you know, you can get his books in know, Penguin and Oxford classics in the shops. I mean, it's at least in good big book shops. And it's not that he's not available, but it's a very rare person who's read more than one or even read one. I don't know if you read lots of Scott, Henry.Henry Oliver (49:07)Well, I've read some Scott and I quite like it, but I was a reactionary in my youth and I have a little flame for the Jacobite cause deep in my heart. This cannot be said of almost anyone who is alive today. 1745 means nothing to most people. The problem is that he was writing about something that has just been sort of forgotten. And so the novels, know, when Waverly takes the knee in front of the old young old pretender, whichever it is, who cares anymore? you know?John Mullan (49:40)Well, yes, but it can't just be that because he also wrote novels about Elizabeth I and Robin Hood and, you know... ⁓Henry Oliver (49:46)I do think Ivanhoe could be more popular, yeah.John Mullan (49:49)Yeah, so it's not just that this and when he wrote, for instance, when he published Old Mortality, which I think is one of his finest novels, I mean, I've read probably 10 Scott novels at nine or 10, you know, so that's only half or something of his of his output. And I haven't read one for a long time, actually. Sorry, probably seven or eight years. He wrote about some things, which even when he wrote about and published about, readers of the time couldn't have much known or cared about. mean, old mortalities about the Covenant as wars in the borderlands of Scotland in the 17th century. I mean, all those people in London who were buying it, they couldn't give a damn about that. Really, really, they couldn't. I mean, they might have recognized the postures of religious fanaticism that he describes rather well.But even then only rather distantly, I think. So I think it's not quite that. I think it's not so much ignorance now of the particular bits of history he was drawn to. I think it's that in the 19th century, historical fiction had a huge status. And it was widely believed that history was the most dignified topic for fiction and so dignified, it's what made fiction serious. So all 19th century authors had a go at it. Dickens had a go at it a couple of times, didn't he? I think it's no, yes, yes, think even Barnaby Rudge is actually, it's not just a tale of two cities. Yes, a terrific book. But generally speaking, ⁓ most Victorian novelists who did it, ⁓ they are amongst, you know, nobodyHenry Oliver (51:22)Very successfully. ⁓ a great book, great book.John Mullan (51:43)I think reads Trollope's La Vendée, you know, people who love Hardy as I do, do not rush to the trumpet major. it was a genre everybody thought was the big thing, know, war and peace after all. And then it's prestige faded. I mean, it's...returned a little bit in some ways in a sort of Hillary man, Tellish sort of way, but it had a hugely inflated status, I think, in the 19th century and that helped Scott. And Scott did, know, Scott is good at history, he's good at battles, he's terrific at landscapes, you know, the big bow wow strain as he himself described it.Henry Oliver (52:32)Are you up for a sort of quick fire round about other things than Jane Austen?John Mullan (52:43)Yes, sure, try me.Henry Oliver (52:44)Have you used any LLMs and are they good at talking about literature?John Mullan (52:49)I don't even know what an LLM is. What is it? Henry Oliver (52:51)Chat GPT. ⁓ John Mullan (53:17)⁓ God, goodness gracious, it's the work of Satan.Absolutely, I've never used one in my life. And indeed, have colleagues who've used them just to sort of see what it's like so that might help us recognise it if students are using them. And I can't even bring myself to do that, I'm afraid. But we do as a...As a department in my university, we have made some use of them purely in order to give us an idea of what they're like, so to help us sort of...Henry Oliver (53:28)You personally don't feel professionally obliged to see what it can tell you. Okay, no, that's fine. John Mullan (53:32)No, sorry.Henry Oliver (53:33)What was it like being a Booker Prize judge?heady. It was actually rather heady. Everybody talks about how it's such a slog, all those books, which is true. But when you're the Booker Prize judge, at least when I did it, you were treated as if you were somebody who was rather important. And then as you know, and that lasts for about six months. And you're sort of sent around in taxes and give nice meals and that sort of thing. And sort of have to give press conferences when you choose the shortlist. and I'm afraid my vanity was tickled by all that. And then at the moment after you've made the decision, you disappear. And the person who wins becomes important. It's a natural thing, it's good. And you realize you're not important at all.Henry Oliver (54:24)You've been teaching in universities, I think, since the 1990s.John Mullan (54:29)Yes, no earlier I fear, even earlier.Henry Oliver (54:32)What are the big changes? Is the sort of media narrative correct or is it more complicated than that?John Mullan (54:38)Well, it is more complicated, but sometimes things are true even though the Daily Telegraph says they're true, to quote George Orwell. ⁓ you know, I mean, I think in Britain, are you asking about Britain or are you asking more generally? Because I have a much more depressing view of what's happened in America in humanities departments.Henry Oliver (54:45)Well, tell us about Britain, because I think one problem is that the American story becomes the British story in a way. So what's the British story?John Mullan (55:07)Yes, yes, think that's true.Well, I think the British story is that we were in danger of falling in with the American story. The main thing that has happened, that has had a clear effect, was the introduction in a serious way, however long ago it was, 13 years or something, of tuition fees. And that's really, in my department, in my subject, that's had a major change.and it wasn't clear at first, but it's become very clear now. So ⁓ it means that the, as it were, the stance of the teachers to the taught and the taught to the teachers, both of those have changed considerably. Not just in bad ways, that's the thing. It is complicated. So for instance, I mean, you could concentrate on the good side of things, which is, think, I don't know, were you a student of English literature once?Henry Oliver (55:49)Mm-hmm.I was, I was. 2005, long time ago.John Mullan (56:07)Yes. OK.Well, I think that's not that long ago. mean, probably the change is less extreme since your day than it is since my day. But compared to when I was a student, which was the end of the 70s, beginning of the 80s, I was an undergraduate. The degree of sort of professionalism and sobriety, responsibility and diligence amongst English literature academics has improved so much.You know, you generally speaking, literature academics, they are not a load of ⁓ drunken wastrels or sort of predatory seducers or lazy, work shy, ⁓ even if they love their own research, negligent teachers or a lot of the sort of the things which even at the time I recognise as the sort of bad behaviour aspects of some academics. Most of that's just gone. It's just gone. You cannot be like that because you've got everybody's your institution is totally geared up to sort of consumer feedback and and the students, especially if you're not in Oxford or Cambridge, the students are essentially paying your salaries in a very direct way. So there have been improvements actually. ⁓ those improvements were sort of by the advocates of tuition fees, I think, and they weren't completely wrong. However, there have also been some real downsides as well. ⁓ One is simply that the students complain all the time, you know, and in our day we had lots to complain about and we never complained. Now they have much less to complain about and they complain all the time. ⁓ So, and that seems to me to have sort of weakened the relationship of trust that there should be between academics and students. But also I would say more if not optimistically, at least stoically. I've been in this game for a long time and the waves of student fashion and indignation break on the shore and then another one comes along a few years later. And as a sort of manager in my department, because I'm head of my department, I've learned to sort of play the long game.And what everybody's hysterical about one moment, one year, they will have forgotten about two or three years later. So there has been a certain, you know, there was a, you know, what, what, you know, some conservative journalists would call kind of wokery. There has been some of that. But in a way, there's always been waves of that. And the job of academics is sort of to stand up to it. and in a of calm way. Tuition fees have made it more difficult to do that I think.Henry Oliver (59:40)Yeah. Did you know A.S. Byatt? What was she like?John Mullan (59:43)I did.⁓ Well...When you got to know her, you recognized that the rather sort of haughty almost and sometimes condescending apparently, ⁓ intellectual auteur was of course a bit of a front. Well, it wasn't a front, but actually she was quite a vulnerable person, quite a sensitive and easily upset person.I mean that as a sort of compliment, not easily upset in the sense that sort of her vanity, but actually she was quite a humanly sensitive person and quite woundable. And when I sort of got to know that aspect of her, know, unsurprisingly, I found myself liking her very much more and actually not worrying so much about the apparent sort of put downs of some other writers and things and also, you know, one could never have said this while she was alive even though she often talked about it. I think she was absolutely permanently scarred by the death of her son and I think that was a, you know, who was run over when he was what 11 years old or something. He may have been 10, he may have been 12, I've forgotten, but that sort of age. I just think she was I just think she was permanently lacerated by that. And whenever I met her, she always mentioned it somehow, if we were together for any length of time.Henry Oliver (1:01:27)What's your favourite Iris Murdoch novel?John Mullan (1:01:33)I was hoping you were going to say which is the most absurd Aris Murdoch novel. ⁓ No, you're an Aris Murdoch fan, are you? Henry Oliver (1:01:38)Very much so. You don't like her work?John Mullan (1:01:59)Okay. ⁓ no, it's, as you would say, Henry, more complicated than that. I sort of like it and find it absurd. It's true. I've only read, re-read in both cases, two in the last 10 years. And that'sThat's not to my credit. And both times I thought, this is so silly. I reread the C to C and I reread a severed head. And I just found them both so silly. ⁓ I was almost, you know, I almost lost my patience with them. But I should try another. What did I used to like? Did I rather like an accidental man? I fear I did.Did I rather like the bell, which is surely ridiculous. I fear I did. Which one should I like the most?Henry Oliver (1:02:38)I like The Sea, the Sea very much. ⁓ I think The Good Apprentice is a great book. There are these, so after The Sea, the Sea, she moves into her quote unquote late phase and people don't like it, but I do like it. So The Good Apprentice and The Philosopher's Pupil I think are good books, very good books.John Mullan (1:02:40)I've not read that one, I'm afraid. Yes, I stopped at the sea to sea. I, you know, once upon a time, I'm a bit wary of it and my experience of rereading A Severed Head rather confirmed me in my wariness because rereading, if I were to reread Myris Murdoch, I'm essentially returning to my 18 year old self because I read lots of Myris Murdoch when I was 17, 18, 19 and I thought she was deep as anything. and to me she was the deep living British novelist. And I think I wasn't alone ⁓ and I feel a little bit chastened by your advocacy of her because I've also gone along with the ⁓ general readership who've slightly decided to ditch Irish Murdoch. her stock market price has sunk hugely ⁓ since her death. But perhaps that's unfair to her, I don't know. I've gone a bit, I'll try again, because I recently have reread two or three early Margaret Drabble novels and found them excellent, really excellent. And thought, ⁓ actually, I wasn't wrong to like these when I was a teenager. ⁓Henry Oliver (1:04:11)The Millstone is a great book.John Mullan (1:04:22)⁓ yes and actually yes I reread that, I reread the Garrick year, the Millstone's terrific I agree, the the Garrick year is also excellent and Jerusalem the Golden, I reread all three of them and and and thought they were very good. So so you're recommending the Philosopher's Apprentice. I'm yeah I'm conflating yes okay.Henry Oliver (1:04:31)first rate. The Good Apprentice and the Philosopher's Pupil. Yeah, yeah. I do agree with you about A Severed Head. I think that book's crazy. What do you like about Patricia Beer's poetry?John Mullan (1:04:56)⁓ I'm not sure I am a great fan of Patricia Beer's poetry really. I got the job of right, what? Yes, yes, because I was asked to and I said, I've read some of her poetry, but you know, why me? And the editor said, because we can't find anybody else to do it. So that's why I did it. And it's true that I came.Henry Oliver (1:05:02)Well, you wrote her... You wrote her dictionary of national... Yes.John Mullan (1:05:23)I came to quite like it and admire some of it because in order to write the article I read everything she'd ever published. But that was a while ago now, Henry, and I'm not sure it puts me in a position to recommend her.Henry Oliver (1:05:35)Fair enough.Why is the Dunciad the greatest unread poem in English?John Mullan (1:05:41)Is it the greatest unread one? Yes, probably, yes, yes, I think it is. Okay, it's great because, first of all, great, then unread. It's great because, well, Alexander Poet is one of the handful of poetic geniuses ever, in my opinion, in the writing in English. Absolutely genius, top shelf. ⁓Henry Oliver (1:05:46)Well, you said that once, yes.Mm-hmm. Yes, yes, yes. Top shelf, yeah.John Mullan (1:06:09)And even his most accessible poetry, however, is relatively inaccessible to today's readers, sort of needs to be taught, or at least you have to introduce people to. Even the Rape of the Lock, which is a pure delight and the nearest thing to an ABBA song he ever wrote, is pretty scary with its just densely packed elusiveness and...Henry Oliver (1:06:27)YouJohn Mullan (1:06:38)You know, and as an A level examiner once said to me, we don't set Pope for A level because it's full of irony and irony is unfair to candidates. ⁓ Which is true enough. ⁓ So Pope's already difficult. ⁓ Poetry of another age, poetry which all depends on ideas of word choice and as I said, literary allusion and The Dunciad is his most compacted, elusive, dense, complicated and bookish poems of a writer who's already dense and compact and bookish and elusive. And the Dunceyad delights in parodying, as I'm sure you know, all the sort of habits of scholarly emendation and encrustation, which turn what should be easy to approach works of literature into sort of, you know, heaps of pedantic commentary. And he parodies all that with delight. But I mean, that's quite a hard ask, isn't it? And ⁓ yeah, and I just and I think everything about the poem means that it's something you can only ever imagine coming to it through an English literature course, actually. I think it is possible to do that. I came to it through being taught it very well and, you know, through because I was committed for three years to study English literature, but it's almost inconceivable that somebody could just sort of pick it up in a bookshop and think, ⁓ this is rather good fun. I'll buy this.Henry Oliver (1:08:26)Can we end with one quick question about Jane Austen since it's her birthday? A lot of people come to her books later. A lot of people love it when they're young, but a lot of people start to love it in their 20s or 30s. And yet these novels are about being young. What's going on there?John Mullan (1:08:29)Sure, sure.Yes.I fear, no not I fear, I think that what you describe is true of many things, not just Jane Austen. You know, that there's a wonderful passage in J.M. Coetzee's novel Disgrace where the reprehensible protagonist is teaching Wordsworth's Prelude.to a group of 19 and 20 year olds. And he adores it. He's in his mid fifties. And he, whilst he's talking, is thinking different things. And what he's thinking is something that I often think actually about certain works I teach, particularly Jane Austen, which is this book is all about being young, but the young find it tedious. Only the aging.You know, youth is wasted on the young, as it were. Only the aging really get its brilliance about the experience of being young. And I think that's a sort of pattern in quite a lot of literature. So, you know, take Northanger Abbey. That seems to me to be a sort of disly teenage book in a way.It's everything and everybody's in a hurry. Everybody's in a whirl. Catherine's in a whirl all the time. She's 17 years old. And it seems to me a delightfully teenage-like book. And if you've read lots of earlier novels, mostly by women, about girls in their, you know, nice girls in their teens trying to find a husband, you know, you realize that sort ofextraordinary magical gift of sort Jane Austen's speed and sprightliness. You know, somebody said to me recently, ⁓ when Elizabeth Bennet sort of walks, but she doesn't walk, she sort of half runs across the fields. You know, not only is it socially speaking, no heroine before her would have done it, but the sort of the sprightliness with which it's described putsthe sort of ploddingness of all fiction before her to shame. And there's something like that in Northanger Abbey. It's about youthfulness and it takes on some of the qualities of the youthfulness of its heroine. know, her wonderful oscillations between folly and real insight. You know, how much she says this thing. I think to marry for money is wicked. Whoa. And you think,Well, Jane Austen doesn't exactly think that. She doesn't think Charlotte Lucas is wicked, surely. But when Catherine says that, there's something wonderful about it. There is something wonderful. You know, only a 17 year old could say it, but she does. And but I appreciate that now in my 60s. I don't think I appreciated it when I was in my teens.Henry Oliver (1:11:55)That's a lovely place to end. John Mullen, thank you very much.John Mullan (1:11:58)Thanks, it's been a delight, a delight. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.commonreader.co.uk/subscribe

In this episode I am once again joined by Duncan Barford, occult practitioner, counsellor, and author of “Occult Experiments in the Home”. Duncan begins with an analysis of the 2016 film, “A Dark Song”, which he believes is the most accurate depiction of occult practice in cinema. Duncan details the plot, breaks down its depictions of ritual, and shares his own emotional reaction to the film's climax. Duncan then shifts gear and gives a detailed explanation of the infamous Abramelin ritual, a multi-month ritual considered by many to be the most ambitious working a magician can attempt. Duncan gives a survey of the major written accounts of those who have attempted it including Aleister Crowley, Lionel Snell, and William Bloom; reveals why the ritual has such a high failure rate; and shares what he believes is the key to success. Duncan also analyses the esoteric structure of Coleridge's poem “Rime of the Ancient Mariner” and interprets it as a description of the spiritual path, proposes an equivalency between success in the Abramelin and Buddhist stream entry, and reveals why he believes the study of history is an obstacle to magickal success. … Video version: https://www.guruviking.com/podcast/ep336-the-magick-of-abramelin-duncan-barford-3 Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics include: 00:00 - Intro 01:28 - The Magick of A Dark Song 02:45 - The film 04:41 - The Abramelin Ritual 07:23 - Cinematic depictions of magick 08:04 - Spoiler warnings and the plot 08:24 - Hiring the magician 10:03 - Sophia's motive for the ritual 11:36 - A deep understanding of how ritual works 14:40 - Describing the magickal working 17:04 - Meeting the Holy Guardian Angel 21:01 - The practitioner's journey 25:58 - Characer arcs 30:03 - The key of devotion 33:02 - The esoteric structure of Coleridge's “Rime of the Ancient Mariner” 33:34 - The cycle of insight 38:37 - Crisis, breakthrough, ordeal, union 43:38 - Unsettling themes 44:12 - Interventus Caninus 44:57 - What next after absolution? 45:33 - What is the point of the Abramelin Ritual? 46:46 - Reflecting on the ending of the film 49:39 - Crowley, Snell, Bloom, and Katz - those who attempted the Abramelin 49:54 - Mysterious history of the Abramelin Ritual 52:39 - Recensions of the Abramelin 53:56 - Duncan describes the Abramelin text and ritual 01:00:20 - Why does the Abramelin ritual have such a high failure rate? 01:02:12 - Meeting Lionel Snell 01:04:51 - A tarot reading and why history is an obstacle to real magick 01:06:53 - Daniel Ingram's revision of traditional fire kasina meditation 01:11:00 - Crowley's attempts at the Abramelin ritual 01:14:37 - Other accounts 01:16:40 - William Bloom's attempt 01:20:45 - Secret to success with the Abramelin Ritual 01:24:13 - How to increase the success rate of rituals 01:29:18 - Are you ready to attempt the Abramelin? 01:31:52 - Stream entry and Abramelin 01:34:35 - Duncan reflects on his past claims to attainment 01:37:16 - Questioning pragmatic dharma assumptions and the vogue of stream entry 01:41:00 - Insider vs outsider views 01:42:13 - Does magick really work? 01:43:31 - A story of powerful magickal effects 
… Watch previous episodes with Duncan Barford: - https://www.guruviking.com/search?q=barford To find our more about Duncan Barford, visit: - https://www.duncanbarford.uk/ … For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

When "stigmatizing" has become a bad word and a bad thing everywhere and for every one, one brave British curmudgeon dares to demand it's return!  Romancing Opiates: Pharmacological Lies and the Addiction Bureaucracy By: Theodore Dalrymple Published: 2006 160 Pages Briefly, what is this book about? This book aims to shatter some of the myths around opioid addiction. The first part covers the myth that stopping opioids cold turkey is both painful and dangerous. The second part dissects the myths propagated by literature, primarily Coleridge and De Quincey. The final part ties it into an addiction bureaucracy, though that part still references De Quincey an awful lot.  What's the author's angle? Dalrymple worked as a prison doctor and psychiatrist for many years. Accordingly, he has a lot of experience with addicts. But he's also very culturally conservative. The combination of the two leads him to strongly oppose coddling addicts, arguing instead that they should be stigmatized. Who should read this book? I'm a fan of Dalrymple. I've enjoyed his columns over the years, and I appreciate his curmudgeonly British insight. I previously enjoyed and reviewed his book Life at the Bottom. I would definitely recommend that book before this book. Actually, I would not recommend this book period, unless, for some reason, you want a really deep dive into Coleridge and De Quincey's writings about opium.  Specific thoughts: Opioid addiction is not a disease?

This week is all poetry—our first all-poetry week of the Immersive Humanities project! After struggling through young Werther, I decided I needed to step back and understand Romanticism as a movement. I offer a brief review of the history leading up to Romanticism; after all, most movements are reactions against what precedes them. The printing press and Protestant Reformation blew open European thought, leading to centuries of philosophical upheaval. Empiricists like Bacon and Hume insisted that knowledge must be tested; rationalists like Descartes and Spinoza trusted pure reason. Kant eventually tried to unite both. Their world gave rise to the Enlightenment—and then came the Romantics, pushing back with emotion, imagination, and nature.That's the world our poets wrote in. This week I used Pocket Book of Romantic Poetry and read Blake, Wordsworth, Coleridge, Byron, Shelley, and Keats (skipping Novalis and Hölderlin). I loved some poems, disliked others. Blake's mystical, anti-Christian tone left me cold. Wordsworth's childhood wonder won me over. Coleridge's Rime of the Ancient Mariner shocked me--it's gripping, almost epic. Byron was brilliant, scandalous, and endlessly readable. His Prisoner of Chillon might have been my favorite poem of the week. Shelley felt dreamlike and visionary, while Keats, to me, seemed talented but young. What did the world lose when he died?Reading these poets in their historical context changed everything. They're passionate, experimental, and surprisingly radical—not quaint! We are missing out when we resort to tired anthologies to get to know these poets--something that I didn't expect to feel so strongly about! Paired with Beethoven's Pastoral Symphony and Chopin's preludes, this week was a revelation.LINKTed Gioia/The Honest Broker's 12-Month Immersive Humanities Course (paywalled!)My Amazon Book List (NOT an affiliate link)That cool Medieval Science Book The Genesis of Science by James HannamCONNECTThe complete list of Crack the Book Episodes: https://cheryldrury.substack.com/p/crack-the-book-start-here?r=u3t2rTo read more of my writing, visit my Substack - https://www.cheryldrury.substack.com.Follow me on Instagram - https://www.instagram.com/cldrury/ LISTENSpotify - https://open.spotify.com/show/5GpySInw1e8IqNQvXow7Lv?si=9ebd5508daa245bdApple Podcasts -

On the last four episodes of the Profile, we have discussed the importance of understanding and living in accordance with the fact that we as human beings are intentionally created by God, in His image. When we lose sight of this central truth about our humanity, much moral and societal confusion and many evils will soon follow. If naturalism is true, then morality and virtue are mere sentiments, not anything objectively true or real. Literary scholar and Christian apologist C.S. Lewis recognized what individual and cultural consequences would follow in the wake of moral relativism. On this episode of Apologetics Profile, we discuss C.S. Lewis's The Abolition of Man with Lewis scholar and author Dr. Michael Ward and how Lewis's thoughts are still very much relevant for our time. From michaelward.netMichael Ward is an English literary critic and theologian. He works at the University of Oxford where he is an associate member of the Faculty of Theology and Religion. He is the author of the award-winning and best-selling Planet Narnia: The Seven Heavens in the Imagination of C.S. Lewis (Oxford University Press) and of After Humanity: A Guide to C.S. Lewis's The Abolition of Man (Word on Fire Academic); he is the co-editor of The Cambridge Companion to C.S. Lewis (Cambridge University Press). Though based at Oxford in his native England, Dr Ward is also employed as Professor of Apologetics at Houston Christian University, Texas, teaching one course per semester as part of the online MA program in Christian Apologetics.Free Four-Page Articles From Watchman FellowshipCharles Darwin Carl Sagan's CosmosNaturalism Deconstruction FREE: We are also offering a subscription to our 4-page bimonthly Profiles here: www.watchman.org/Free.PROFILE NOTEBOOK: Order the complete collection of Watchman Fellowship Profiles (over 600 pages -- from Astrology to Zen Buddhism) in either printed or PDF formats here: www.watchman.org/notebook. SUPPORT: Help us create more content like this. Make a tax-deductible donation here: www.watchman.org/give.Apologetics Profile is a ministry of Watchman Fellowship For more information, visit www.watchman.org © 2025 Watchman Fellowship, Inc.

In this episode I join Charles Manson in Oxford, England to visit the Bodleian Library (Oxford University) where he is the specialist librarian for its Tibetan Collections. Charles leads us through the streets of Oxford to visit the old Bodleian Library, founded in 1602. Then we arrive at the Weston Library to explore its collection of Tibetan manuscripts. Charles guides us through gold lettered texts about Lamdre and expiation, describes the process of textual revelation known as “terma”, and shares a warning based on his own experiences of dark retreat. Charles explains the Tibetan doctrines of the afterlife while showing a rare copy of the Tibetan Book of the Dead, muses on Coleridge's advice for visiting a library, and reflects on why he believes converts to Tibetan Buddhism should attempt to learn the Tibetan language. Charles also details his working routine as a librarian and archivist, reflects on his own academic journey from SOAS to Harvard and Oxford, and considers the role his religious faith plays in his work with Tibetan texts. … Video version: https://www.guruviking.com/podcast/ep332-oxford-librarian-of-tibet-charles-manson Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'.
 … Topics include: 00:00 - Intro 01:16 - The old Bodleian 03:25 - Entering the Weston Library 06:13 - Retrieving the texts 06:48 - The Driver collection 08:29 - Close look at a Lamdre text 12:33 - Features of a terma treasure text 13:14 - Mind vs earth termas 15:15 - How termas are composed 15:51 - Charles' terma experience 16:54 - 4 ways of changing the mind 17:30 - Expanding a terma 18:02 - The Driver collection 19:00 - Dakini script and images 20:52 - Manuscript care 21:20 - Unwrapping a text, discovering a washing prayer 22:30 - More texts 24:50 - The Tibetan Book of the Dead 26:03 - Bardo doctrine of 49 days between lives 26:24 - Opportunities for liberation at and after death 27:43 - How to use the Tibetan Book of the Dead 28:39 - The process of rebirth 29:48 - Liberation upon hearing 30:18 - Phowa practice for the dead 33:16 - Dark retreat as preparation for death 34:11 - Dark retreat warnings 35:40 - Charles' studies at SOAS, Harvard, and Oxford 38:45 - Beginning at the Bodleian Library 39:58 - Coleridge on libraries 41:15 - Work at the British Library 41:46 - Why Charles would like more time 43:06 - First days at the Bodleian Library 44:36 - Initial work on the collection 45:27 - The Library of Congress and other partnerships 50:59 - Range of acquisitions 52:46 - Tibetan medical writing 53:41 - Access and the goals of Charles' library acquisitions 57:14 - What would Charles do with more funding 01:01:41 - Providing online access for the world 01:03:32 - Day in the life at the Bodleian Library 01:06:33 - Importance of specialist knowledge 01:09:19 - Charles' religious devotion 01:13:45 - Separation of religion and scholarship 01:14:53 - Why converts should learn the Tibetan language 01:16:43 - Scholar practitioners and the importance of study 01:18:17 - Teaching the Tibetan language 01:19:02 - Curation as religious service 01:19:17 - Charles' invitation to viewers … Previous episode with Charles Manson: - https://www.guruviking.com/podcast/ep243-scholar-practitioner-charles-manson To find our more about Charles Manson, visit: - https://www.shambhala.com/authors/the-second-karmapa-karma-pakshi.html - https://uk.linkedin.com/in/charles-manson-07420911 - charles.manson@bodleian.ox.ac.uk … 
For more interviews, videos, and more visit: - www.guruviking.com … Music ‘Deva Dasi' by Steve James

Gummies, gummies, everywhere, and more each time we blink! Sure, it's not as poetic as Coleridge, but Trader Joe's really has upped the ante in our Gummy game – and we are here for it! Do you like the classics? We have those. You're more the sour sort? Saunter on in and get ready to pucker! Is a filled gummy your jam? We truly understand, and we're filling that void. Thanks to a visit from our resident Gummy Guru (aka, our Candy Category Manager), this episode is downright bouncy, packed with fun info about the wide variety of gummies at Trader Joe's, and a look into the wider world of gummy invention – we'll admit we were unaware of just how wide that world was, and this conversation opened our eyes and tingled our tastebuds. What's YOUR favorite Trader Joe's Gummy? Transcript (PDF)

Roi de l'aviation et empereur du golf, l'Albatros est surtout connu en tant que "Prince des nuées", grâce au célébrissime poème de Charles Baudelaire, qu'il a baptisé du nom de l'oiseau si majestueux dans l'air mais si maladroit sur terre, un peu comme si l'Albatros était un miroir du Poète. Au delà de l'œuvre de Baudelaire, l'Albatros est une figure majeure de la culture moderne anglo-saxonne, de Coleridge à Disney en passant par Iron Maiden...___Et pour en savoir plus sur la biologie de cet oiseau, un épisode de PPDP featuring l'ami Bill François : https://smartlink.ausha.co/ppdp/s03e37-la-philosophie-des-albatros___

In a world increasingly dominated by visual and electronic noise, Robert Waxler and David Beckman's You Say, I Say: Staying Alive with Literature, Language, and Friendship (Rivertown Books, 2025) captures the enduring power of literature-not to resolve the great questions of human existence, but to help us explore those questions in ways that are eye-opening, life-changing, and profound. In September, 1962, two 18-year-old freshmen at Brown University named Bob Waxler and David Beckman first crossed paths. They quickly discovered they had a lot in common, especially an abiding fascination with language, literature, and the life of art. Four years later, as college seniors, they collaborated on a small book of poems, which brought them a flurry of attention, then faded into memory as the two friends began separate life journeys-Bob becoming a professor of literature at a Massachusetts college, David working as an advertising and promotion writer in New York with sidelines as a poet, playwright, and actor. In 2014, an article in the Brown alumni journal rekindled their connection. It sparked an exchange of emails that gradually blossomed into this book-an extended dialogue between two old friends on poetry, life, the passage of time, and the power of the written word. In You Say, I Say, Waxler and Beckman trade observations, opinions, questions, and arguments about the ways in which literature transforms, challenges, disturbs, and inspires us. Spurred by lifetimes largely dedicated to "deep reading," they debate the meaning and value of works ranging from Dante's Inferno and Shakespeare's King Lear to Tolstoy's Death of Ivan Ilych; the poems of Wordsworth, Blake, Coleridge, and Keats; and the works of T.S. Eliot, Kafka, Beckett and Joyce. They often uncover new and surprising facets of classic works in the glare of post-modern experience. And they even exchange a couple of new poems-their own work-triggering reflections on the creative process and its many unexpected twists. Along the way, Waxler and Beckman delve into questions that have haunted generations of readers and critics. And they reveal, directly and indirectly, how encounters with literature have shaped their intellects and their lives.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In a world increasingly dominated by visual and electronic noise, Robert Waxler and David Beckman's You Say, I Say: Staying Alive with Literature, Language, and Friendship (Rivertown Books, 2025) captures the enduring power of literature-not to resolve the great questions of human existence, but to help us explore those questions in ways that are eye-opening, life-changing, and profound. In September, 1962, two 18-year-old freshmen at Brown University named Bob Waxler and David Beckman first crossed paths. They quickly discovered they had a lot in common, especially an abiding fascination with language, literature, and the life of art. Four years later, as college seniors, they collaborated on a small book of poems, which brought them a flurry of attention, then faded into memory as the two friends began separate life journeys-Bob becoming a professor of literature at a Massachusetts college, David working as an advertising and promotion writer in New York with sidelines as a poet, playwright, and actor. In 2014, an article in the Brown alumni journal rekindled their connection. It sparked an exchange of emails that gradually blossomed into this book-an extended dialogue between two old friends on poetry, life, the passage of time, and the power of the written word. In You Say, I Say, Waxler and Beckman trade observations, opinions, questions, and arguments about the ways in which literature transforms, challenges, disturbs, and inspires us. Spurred by lifetimes largely dedicated to "deep reading," they debate the meaning and value of works ranging from Dante's Inferno and Shakespeare's King Lear to Tolstoy's Death of Ivan Ilych; the poems of Wordsworth, Blake, Coleridge, and Keats; and the works of T.S. Eliot, Kafka, Beckett and Joyce. They often uncover new and surprising facets of classic works in the glare of post-modern experience. And they even exchange a couple of new poems-their own work-triggering reflections on the creative process and its many unexpected twists. Along the way, Waxler and Beckman delve into questions that have haunted generations of readers and critics. And they reveal, directly and indirectly, how encounters with literature have shaped their intellects and their lives.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

In a world increasingly dominated by visual and electronic noise, Robert Waxler and David Beckman's You Say, I Say: Staying Alive with Literature, Language, and Friendship (Rivertown Books, 2025) captures the enduring power of literature-not to resolve the great questions of human existence, but to help us explore those questions in ways that are eye-opening, life-changing, and profound. In September, 1962, two 18-year-old freshmen at Brown University named Bob Waxler and David Beckman first crossed paths. They quickly discovered they had a lot in common, especially an abiding fascination with language, literature, and the life of art. Four years later, as college seniors, they collaborated on a small book of poems, which brought them a flurry of attention, then faded into memory as the two friends began separate life journeys-Bob becoming a professor of literature at a Massachusetts college, David working as an advertising and promotion writer in New York with sidelines as a poet, playwright, and actor. In 2014, an article in the Brown alumni journal rekindled their connection. It sparked an exchange of emails that gradually blossomed into this book-an extended dialogue between two old friends on poetry, life, the passage of time, and the power of the written word. In You Say, I Say, Waxler and Beckman trade observations, opinions, questions, and arguments about the ways in which literature transforms, challenges, disturbs, and inspires us. Spurred by lifetimes largely dedicated to "deep reading," they debate the meaning and value of works ranging from Dante's Inferno and Shakespeare's King Lear to Tolstoy's Death of Ivan Ilych; the poems of Wordsworth, Blake, Coleridge, and Keats; and the works of T.S. Eliot, Kafka, Beckett and Joyce. They often uncover new and surprising facets of classic works in the glare of post-modern experience. And they even exchange a couple of new poems-their own work-triggering reflections on the creative process and its many unexpected twists. Along the way, Waxler and Beckman delve into questions that have haunted generations of readers and critics. And they reveal, directly and indirectly, how encounters with literature have shaped their intellects and their lives.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

In a world increasingly dominated by visual and electronic noise, Robert Waxler and David Beckman's You Say, I Say: Staying Alive with Literature, Language, and Friendship (Rivertown Books, 2025) captures the enduring power of literature-not to resolve the great questions of human existence, but to help us explore those questions in ways that are eye-opening, life-changing, and profound. In September, 1962, two 18-year-old freshmen at Brown University named Bob Waxler and David Beckman first crossed paths. They quickly discovered they had a lot in common, especially an abiding fascination with language, literature, and the life of art. Four years later, as college seniors, they collaborated on a small book of poems, which brought them a flurry of attention, then faded into memory as the two friends began separate life journeys-Bob becoming a professor of literature at a Massachusetts college, David working as an advertising and promotion writer in New York with sidelines as a poet, playwright, and actor. In 2014, an article in the Brown alumni journal rekindled their connection. It sparked an exchange of emails that gradually blossomed into this book-an extended dialogue between two old friends on poetry, life, the passage of time, and the power of the written word. In You Say, I Say, Waxler and Beckman trade observations, opinions, questions, and arguments about the ways in which literature transforms, challenges, disturbs, and inspires us. Spurred by lifetimes largely dedicated to "deep reading," they debate the meaning and value of works ranging from Dante's Inferno and Shakespeare's King Lear to Tolstoy's Death of Ivan Ilych; the poems of Wordsworth, Blake, Coleridge, and Keats; and the works of T.S. Eliot, Kafka, Beckett and Joyce. They often uncover new and surprising facets of classic works in the glare of post-modern experience. And they even exchange a couple of new poems-their own work-triggering reflections on the creative process and its many unexpected twists. Along the way, Waxler and Beckman delve into questions that have haunted generations of readers and critics. And they reveal, directly and indirectly, how encounters with literature have shaped their intellects and their lives.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture

Nick has been reading his way through Anthony Powell's twelve volume Dance to the Music of Time because Rowling mentioned it in a 2017 tweet and he thought there were interesting connections between that Roman Fleuve and Rowling-Galbraith's series-writing. And it turns out he was right! Rowling tweeted about her favorite book in Dance and her favorite character in the epic (see links below).Two weeks ago, Rowling tweeted at some length about her ‘Lake and Shed' writing process. Nick and John dive into those messages that muddied the water considerably about what exactly she means by her ‘Lake' and the possible meanings of ‘Universal Psyche,' a phrase new to Rowling's descriptions of her writing process, not to mention of her core beliefs. Jung? Coleridge? Anaxagoras? St Maximos the Confessor? Again, see the links below.Nick and John then share their reading lists for the short time remaining before the publication of Hallmarked Man and talk about three options for how we will read the book here at Hogwarts Professor. Those options in thumbnail sketches are:* Read It Like Everybody Else — Straight Through — and Write a Review* Read It As If It Were a Dickens Novel Release, One Part at a Time* Read It Straight Through and then Read It As If It Were a Dickens NovelNick and John discuss the advantages and disadvantages of each and decide to post a poll inside this post for readers to voice their preference (please share your thinking in the comment boxes and place your vote in the poll below!).Next time out, we'll be (1) trying headsets to improve the audio quality, (2) discussing the results of the poll with comments as well as our tentative plans for the release, and (3) the most important tools to have in hand (in mind?) when reading a Rowling-Galbraith novel for the first time.Until then, thank you for listening and for your support! Links To Subjects Discussed Above:Rowling's 15 August Tweet about Anthony Powell's Dance to the Music of Time* Rowling 2017 tweet about Dance (‘Rowling's Admitted Literary Influences')* A Dance to the Music of Time (Wikipedia)* ‘Roman-fleuve' (Wikipedia)* Anthony Powell (Wikipedia)* Casanova's Chinese Restaurant (Wikipedia)* ‘Hugh Moreland' aka Constant Lambert (Wikipedia)* ‘Dr Trelawney' aka Aleister Crowley (Wikipedia)* S. J. Perelman (Wikipedia), The Most of S. J. Perelman, 1957 (Amazon)* Fred Tremallo (‘Exeter Unafraid')Rowling's 7 August ‘Lake and Shed' Tweets* Writing Characters is “a doubly subconscious process,” Lake as “subconscious part of my process”* The Lake as “mysterious source of inspiration, ability to tap into something in the universal psyche that animates the best stories”“Universal Psyche”?* Rowling belief in “permanent soul” (El Pais, 2008)Q: You said that you saw your soul as something undeniable.A: Yes, that's true. But I also have said that I have many doubts regarding religion. I feel very attracted by religion, but at the same time I feel a lot of uncertainty. I live in a state of spiritual flux. I believe in a permanent soul. And that is reflected in the last book....* Rowling belief in “indestructible soul” (Leaky Cauldron, 2007)Do you see death as the end of everything?No. I lead an intensely spiritual life, and even though I don't have a terribly clear and structured idea about it, I do believe that after you die some part of you stays alive some way or other. I belief (sic) in something as the indestructible soul. But for that subject we should reserve about six hours: It's something I struggle with a lot.* Universal Mind (Wikipedia)* Panpsychism (Wikipedia)* Anima Mundi (Wikipedia)* Jungian Archetypes and the Universal Patterns of the Psyche (Psychologs)* Coleridge's Philosophy: The Logos as Unifying Principle, Perkins, 1994 (Amazon)* St Maximus the Confessor on Essence, Energies, and Logoi (Jean-Claude Larchet)Louise Freeman Davis about ‘John Oxenham' Sark Novels* First Epigraph posted: John Oxenham* A Maid of the Silver Sea* Carette of Sark, Part One and Part Two* Oxenham and HoffmanElsie Oxenham ‘Abbey Girls' Novels* The Thirty Eight Books in the Series (Fantastic Fiction)* Elsie J. Oxenham (Wikipedia)* Abbey Series (Wikipedia)* Elsie Oxenham Appreciation Societies (Wikipedia)Cormoran Strike Ten Book Series Structure Ideas* Why the Cormoran Strike Novels are a Ten Book Series: Mythological Clues and Tetractys Parallelism with a Touch of Tarot (Evan Willis, July 2023)* Is Tetractys Theory the Best Explanation of Why the Cormoran Strike Series is Ten Books in Length? (July 2023)* The Double Wedding Band Model (Louise Freeman Davis, October 2023)* The First Seven Strike Novels as a Closed Ring Composition (November 2023)* Rowling's Parallel Series Swan and Heart Structure: Happy Valentine's Day! (February 2025) Get full access to Hogwarts Professor at hogwartsprofessor.substack.com/subscribe

Claire and Rachel are joined today by Dr. James Smoker, the Registrar at Regent College and the original instigator of the Regent College Podcast. We talk about his PhD research, which focused on the thought and theology of the Romantic poet Samuel Taylor Coleridge. A close friend of William Wordsworth, Coleridge is renowned for observing and learning from the natural world, grappling with life's profound questions through fairy tale, and incorporating theological reflection into his work. As James shares, Coleridge has become a companion on his journey in a faith that holds questions. If this conversation piques your interest, consider joining James's Fall class: “Imagining Being Human: The Theology and Poetry of Samuel Taylor Coleridge.” Listen to the end for an announcement about a short break in broadcasting! We'll be back with more good conversations on a biweekly release schedule from September 12. James's BioDr. James Smoker serves as the Registrar at Regent College where he also contributes as a sessional lecturer. He holds both an MA and ThM from Regent College and earned his PhD from the University of St Andrews. James's doctoral research focused on the works of Samuel Taylor Coleridge (1772–1834), exploring how imagination intersects with theological concepts such as knowing God, faith, and doubt. His academic interests also encompass the writings of Sara Coleridge (1802–1852), the interplay between popular culture and theology, and the role of imagination in environmental stewardship. He has contributed to scholarly journals and popular publications. James will be teaching a class on Coleridge this Fall, “Imagining Being Human: The Theology and Poetry of Samuel Taylor Coleridge.”Regent College Podcast Thanks for listening. Please like, rate and review us on your podcast platform of choice and share this episode with a friend. Follow Us on Social Media Facebook Instagram Youtube Keep in Touch Regent College Summer Programs Regent College Newsletter

On today's episode of The Literary Life podcast, Angelina, Cindy, and Thomas wrap up their discussion of The Jungle Book by Rudyard Kipling with the final Mowgli story–“Tiger, Tiger.” Before beginning to talk about the story, the chat a little about Kipling's other works and his place in literary history and what sort of writer he was. In this section, Angelina points out the parallels to the first story, as well as the mythic qualities of the whole tale. Together they cover the various ideas in this section, including the ideas of belonging, freedom and boundaries, and heroism. Join is next week for an episode on “Literary Milestones” in the life of a reader. After that we will begin a new series on Edith Wharton's The Age of Innocence. Over at House of Humane Letters, a new webinar is now available for registration. It is taught by Heather Goodman and is titled “Coleridge's Imagination: Restoring the Chain of Being.” Also, check out this year's Back to School Online Conference, “Educating the Freeborn,” over at MorningTimeforMoms.com to get registered and hear all of this year's amazing speakers! To view the full show notes for this episode, please visit https://theliterary.life/287. 

It is always a joy to receive warm thoughts from readers. These special gifts can then be shared with the reading audience of this column. The column a reader once gave me entitled, "Count Your Blessings," received many comments, so it was very special this week to receive these additional thoughts on counting blessings from a special friend: "Count your garden by the flowers, never by the leaves that fall. Count your days by golden hours. Don't remember clouds at all. Count your nights by stars, not shadows. Count your years with smiles, not tears. Count your blessings not your troubles. Count your age by friends, not years."Abraham Lincoln once said, "My friends are my best treasure, the best part of life." I recently heard someone say, "You are more than a friend. You are a blessing." "Friends are like flowers in the garden of life. A friend is like a sunbeam that can always warm your day and bring you endless treasures as you travel on life's way." William Ellery Channing once stated, "True friends have no solitary joy or sorrow." In my collection of thoughts on friends and friendship, I found this thought by John Addison, "Friendship improves happiness and abates misery by doubling our joy and dividing our grief." Coleridge describes friendship as "a sheltering tree." Friendship and friends are truly gifts. The Gift of Friendship. Friendship is a priceless gift that cannot be bought or sold, but its value is far greater than a mountain made of gold. For gold is cold and lifeless. It can neither see nor hear, and in the time of trouble, it is powerless to cheer. It has no ears to listen, no heart to understand. It cannot bring you comfort or reach out a helping hand. So when you ask God for a gift, be thankful if he sends...not diamonds, pearls or riches, but the love of real, true friends." Thanks for being a friend!Warm Thoughts from the Little Home on the Prairie Over a Cup of Tea written by Dr Luetta G WernerPublished in the Marion Record July 30, 1998.Download the Found Photo Freebie and cherish your memories of the past.Enjoy flipping through the Vintage Photo Book on your coffee table.I hope you enjoyed this podcast episode! Please follow along on this journey by going to visualbenedictions.com or following me on Instagram, Facebook, and Pinterest. You can listen to the podcast on Apple Podcast,Spotify,Stitcher, and Overcast. And don't forget to rate and review so more people can tune in! I'd greatly appreciate it.Till next time,Trina

Vita e opera di William Wordsworth, considerato insieme a Coleridge, il fondatore del movimento romantico in Inghilterra. Commento della poesia “Daffodils”.

Biografia e opere di Samuel Taylor Coleridge, poeta e filosofo tra i fondatori del Romanticismo inglese e autore de La ballata del vecchio marinaio.

For the final time, Stickers N' Scuffs has its last recorded episode, and we brought in an amazing guest, Coleridge Phinnemore, to usher in our last episode of the first generation of SNS. Coleridge is one of the top talents in Sunset's Mini Stock division so we got chatting with him about how his season has gone so far! There's lot of good stuff to chat about in this one, including how he got into the racing community, his history with the Sutcliffes, his ride and more! Thank you to Sunset & Imagewraps.ca for partnering with us for this episode and Photography & Writing by Danielle McPherson for the thumbnail photos

White Out Coleridge & Parry School July 12th by Mastermind Master Studio

Grandpa Bill Asks:How often do you feel a pull between what your ❤️ truly wants and what your

In this episode of the Reformed Journal Podcast, the Poetry Edition, Rose Postma talks with Janet Ruth Heller about her poem “Annunication.” Heller is the president of the Michigan College English Association. She has a Ph.D. in English Language and Literature from the University of Chicago. She is a past president of the Society for the Study of Midwestern Literature. She has published three poetry books:  Exodus (WordTech Editions, 2014), Folk Concert: Changing Times (Anaphora Literary Press, 2012), and Traffic Stop (Finishing Line Press, 2011); a scholarly book, Coleridge, Lamb, Hazlitt, and the Reader of Drama (University of Missouri Press, 1990); a middle-grade fiction chapter book for children, The Passover Surprise (Fictive Press, 2015, 2016); and a fiction picture book for children about bullying, How the Moon Regained Her Shape (Arbordale, 2006; 6th edition 2018), that has won four national awards, including a Children's Choices award.

Welcome back to our ongoing conversation on Susanna Clarke's Piranesi. This week we're discussing the book's genre-bending nature, Clarke's extremely allusive approach (from Coleridge to Lewis and others in between), whether the house of a dark place or a peaceful place, and much more. Happy listening! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit closereads.substack.com/subscribe

SheerLuxe Founder and CEO Georgie Coleridge Cole joins Tanya Rose to reveal her travel secrets this week.In this episode, Georgie shares her new love of sailing holidays, why she believes the English seaside is overrated and how a trip to Saudi Arabia sparked a new direction for her business.Plus, Georgie discusses her hatred of packing and tells the story of the time she got stranded in Mexico without her phone or any money…Don't forget to follow @travelsecretsthepodcast and remember, you can watch all of our episodes on YouTube.Places mentioned:Hong KongThe Peninsula, New YorkOne&Only Palmilla, MexicoCornwallRiyadh, Saudi ArabiaJeddah, Saudi ArabiaDoha, QatarDaphne's, LondonLangan's Brasserie, LondonSoho Mews HouseTrinity, LondonThe River Café, LondonLes Vallées, France Hosted on Acast. See acast.com/privacy for more information.

This week, the Pugsters are excited to welcome poet, priest, and theologian Malcolm Guite to the show. Chris leads off the conversation with Mariner, Guite’s biography of Samuel Taylor Coleridge which uniquely among studies of Coleridge brings out the importance of his return to Trinitarian Christianity to his life. The conversation uses Coleridge’s life and work as a jumping off point to move on to other topics, including Lewis’s concept of joy and the nature and importance of imagination. It’s a fascinating discussion with a fascinating individual, and we think you’ll find it as stimulating as we did. Follow Malcolm Guite on Youtube: https://www.youtube.com/@MalcolmGuitespell Support the Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8

This week, the Pugsters are excited to welcome poet, priest, and theologian Malcolm Guite to the show. Chris leads off the conversation with Mariner, Guite's biography of Samuel Taylor Coleridge which uniquely among studies of Coleridge brings out the importance of his return to Trinitarian Christianity to his life. The conversation uses Coleridge's life and work as a jumping off point to move on to other topics, including Lewis's concept of joy and the nature and importance of imagination. It's a fascinating discussion with a fascinating individual, and we think you'll find it as stimulating as we did.Follow Malcolm Guite on Youtube: https://www.youtube.com/@MalcolmGuitespellSupport the Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8

This week, the Pugsters are excited to welcome poet, priest, and theologian Malcolm Guite to the show. Chris leads off the conversation with Mariner, Guite’s biography of Samuel Taylor Coleridge which uniquely among studies of Coleridge brings out the importance of his return to Trinitarian Christianity to his life. The conversation uses Coleridge’s life and work as a jumping off point to move on to other topics, including Lewis’s concept of joy and the nature and importance of imagination. It’s a fascinating discussion with a fascinating individual, and we think you’ll find it as stimulating as we did. Follow Malcolm Guite on Youtube: https://www.youtube.com/@MalcolmGuitespell Support the Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8

This week, the Pugsters are excited to welcome poet, priest, and theologian Malcolm Guite to the show. Chris leads off the conversation with Mariner, Guite’s biography of Samuel Taylor Coleridge which uniquely among studies of Coleridge brings out the importance of his return to Trinitarian Christianity to his life. The conversation uses Coleridge’s life and work as a jumping off point to move on to other topics, including Lewis’s concept of joy and the nature and importance of imagination. It’s a fascinating discussion with a fascinating individual, and we think you’ll find it as stimulating as we did. Follow Malcolm Guite on Youtube: https://www.youtube.com/@MalcolmGuitespell Support the Pugcast on Patreon: https://www.patreon.com/thetheologypugcast?fbclid=IwAR17UHhfzjphO52C_kkZfursA_C784t0ldFix0wyB4fd-YOJpmOQ3dyqGf8

#4139 91.25% 397 left): Apr. 14, 2025: Yet did I never breathe its pure serene (E.H.Coleridge from Sep. 2, 2024) Today's pure primal piano music here. Happy if this music makes you feel peaceful.. : ) Looking for absolute natural beauty every day for Piano Ten Thousand Leaves. Target number is 4536: This piece may might have good 1/f fluctuation characteristic although I stopped investigating it each piece. ######## Latest Album: 29th SELECTION ALBUM JUST RELEASED ######## "shin Clair De Lune" - the 29th selection album of piano ten thousand leaves The best song in the last few years, Shin Clair De Lune, was born, so I named the album after it. The opening song is that song. youtube: FULL VIDEO with 20 full songs in very high quality sounds https://youtu.be/_KoD3Urfn38?si=WP2OCvwwVeLYyfnU Album Download: iTune https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 spotify https://open.spotify.com/album/0IesFKVy7eEyvrfn90AW8b?si=_-BDNh2JQ3yUSQyOpSUSFQ appleMusic https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 amazonMusic https://amazon.com/music/player/albums/B0DXKJ5655?marketplaceId=ATVPDKIKX0DER&musicTerritory=US&ref=dm_sh_Af4hYEidL5bbME7ncUiUORjxE all music streaming services: https://linkco.re/mF4G0R43?lang=en

#4138 91.23% 398 left): Apr. 13, 2025: Much have I travelled in the realms of gold (E.H.Coleridge from Sep. 2, 2024) Today's pure primal piano music here. Happy if this music makes you feel peaceful.. : ) Looking for absolute natural beauty every day for Piano Ten Thousand Leaves. Target number is 4536: This piece may might have good 1/f fluctuation characteristic although I stopped investigating it each piece. ######## Latest Album: 29th SELECTION ALBUM JUST RELEASED ######## "shin Clair De Lune" - the 29th selection album of piano ten thousand leaves The best song in the last few years, Shin Clair De Lune, was born, so I named the album after it. The opening song is that song. youtube: FULL VIDEO with 20 full songs in very high quality sounds https://youtu.be/_KoD3Urfn38?si=WP2OCvwwVeLYyfnU Album Download: iTune https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 spotify https://open.spotify.com/album/0IesFKVy7eEyvrfn90AW8b?si=_-BDNh2JQ3yUSQyOpSUSFQ appleMusic https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 amazonMusic https://amazon.com/music/player/albums/B0DXKJ5655?marketplaceId=ATVPDKIKX0DER&musicTerritory=US&ref=dm_sh_Af4hYEidL5bbME7ncUiUORjxE all music streaming services: https://linkco.re/mF4G0R43?lang=en

#4137 91.20% 399 left): Apr. 12, 2025: For the blue sky bends over all (E.H.Coleridge from Sep. 2, 2024) Today's pure primal piano music here. Happy if this music makes you feel peaceful.. : ) Looking for absolute natural beauty every day for Piano Ten Thousand Leaves. Target number is 4536: This piece may might have good 1/f fluctuation characteristic although I stopped investigating it each piece. ######## Latest Album: 29th SELECTION ALBUM JUST RELEASED ######## "shin Clair De Lune" - the 29th selection album of piano ten thousand leaves The best song in the last few years, Shin Clair De Lune, was born, so I named the album after it. The opening song is that song. youtube: FULL VIDEO with 20 full songs in very high quality sounds https://youtu.be/_KoD3Urfn38?si=WP2OCvwwVeLYyfnU Album Download: iTune https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 spotify https://open.spotify.com/album/0IesFKVy7eEyvrfn90AW8b?si=_-BDNh2JQ3yUSQyOpSUSFQ appleMusic https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 amazonMusic https://amazon.com/music/player/albums/B0DXKJ5655?marketplaceId=ATVPDKIKX0DER&musicTerritory=US&ref=dm_sh_Af4hYEidL5bbME7ncUiUORjxE all music streaming services: https://linkco.re/mF4G0R43?lang=en

#4136 (91.18% 400 left): Apr. 11, 2025: No doubt she hath a vision sweet (E.H.Coleridge from Sep. 2, 2024) Today's pure primal piano music here. Happy if this music makes you feel peaceful.. : ) Looking for absolute natural beauty every day for Piano Ten Thousand Leaves. Target number is 4536: This piece may might have good 1/f fluctuation characteristic although I stopped investigating it each piece. ######## Latest Album: 29th SELECTION ALBUM JUST RELEASED ######## "shin Clair De Lune" - the 29th selection album of piano ten thousand leaves The best song in the last few years, Shin Clair De Lune, was born, so I named the album after it. The opening song is that song. youtube: FULL VIDEO with 20 full songs in very high quality sounds https://youtu.be/_KoD3Urfn38?si=WP2OCvwwVeLYyfnU Album Download: iTune https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 spotify https://open.spotify.com/album/0IesFKVy7eEyvrfn90AW8b?si=_-BDNh2JQ3yUSQyOpSUSFQ appleMusic https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 amazonMusic https://amazon.com/music/player/albums/B0DXKJ5655?marketplaceId=ATVPDKIKX0DER&musicTerritory=US&ref=dm_sh_Af4hYEidL5bbME7ncUiUORjxE all music streaming services: https://linkco.re/mF4G0R43?lang=en

#4135 (91.16% 401 left): Apr. 10, 2025: beauteous in a wilderness (E.H.Coleridge from Sep. 2, 2024) Today's pure primal piano music here. Happy if this music makes you feel peaceful.. : ) Looking for absolute natural beauty every day for Piano Ten Thousand Leaves. Target number is 4536: This piece may might have good 1/f fluctuation characteristic although I stopped investigating it each piece. ######## Latest Album: 29th SELECTION ALBUM JUST RELEASED ######## "shin Clair De Lune" - the 29th selection album of piano ten thousand leaves The best song in the last few years, Shin Clair De Lune, was born, so I named the album after it. The opening song is that song. youtube: FULL VIDEO with 20 full songs in very high quality sounds https://youtu.be/_KoD3Urfn38?si=WP2OCvwwVeLYyfnU Album Download: iTune https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 spotify https://open.spotify.com/album/0IesFKVy7eEyvrfn90AW8b?si=_-BDNh2JQ3yUSQyOpSUSFQ appleMusic https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 amazonMusic https://amazon.com/music/player/albums/B0DXKJ5655?marketplaceId=ATVPDKIKX0DER&musicTerritory=US&ref=dm_sh_Af4hYEidL5bbME7ncUiUORjxE all music streaming services: https://linkco.re/mF4G0R43?lang=en

#4134 (91.14% 402 left): Apr. 9, 2025: And oft the while she seems to smile (E.H.Coleridge from Sep. 2, 2024) Today's pure primal piano music here. Happy if this music makes you feel peaceful.. : ) Looking for absolute natural beauty every day for Piano Ten Thousand Leaves. Target number is 4536: This piece may might have good 1/f fluctuation characteristic although I stopped investigating it each piece. ######## Latest Album: 29th SELECTION ALBUM JUST RELEASED ######## "shin Clair De Lune" - the 29th selection album of piano ten thousand leaves The best song in the last few years, Shin Clair De Lune, was born, so I named the album after it. The opening song is that song. youtube: FULL VIDEO with 20 full songs in very high quality sounds https://youtu.be/_KoD3Urfn38?si=WP2OCvwwVeLYyfnU Album Download: iTune https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 spotify https://open.spotify.com/album/0IesFKVy7eEyvrfn90AW8b?si=_-BDNh2JQ3yUSQyOpSUSFQ appleMusic https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 amazonMusic https://amazon.com/music/player/albums/B0DXKJ5655?marketplaceId=ATVPDKIKX0DER&musicTerritory=US&ref=dm_sh_Af4hYEidL5bbME7ncUiUORjxE all music streaming services: https://linkco.re/mF4G0R43?lang=en

#4133 (91.12% 403 left): Apr. 8, 2025: Large tears that leave the lashes bright (E.H.Coleridge from Sep. 2, 2024) Today's pure primal piano music here. Happy if this music makes you feel peaceful.. : ) Looking for absolute natural beauty every day for Piano Ten Thousand Leaves. Target number is 4536: This piece may might have good 1/f fluctuation characteristic although I stopped investigating it each piece. ######## Latest Album: 29th SELECTION ALBUM JUST RELEASED ######## "shin Clair De Lune" - the 29th selection album of piano ten thousand leaves The best song in the last few years, Shin Clair De Lune, was born, so I named the album after it. The opening song is that song. youtube: FULL VIDEO with 20 full songs in very high quality sounds https://youtu.be/_KoD3Urfn38?si=WP2OCvwwVeLYyfnU Album Download: iTune https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 spotify https://open.spotify.com/album/0IesFKVy7eEyvrfn90AW8b?si=_-BDNh2JQ3yUSQyOpSUSFQ appleMusic https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 amazonMusic https://amazon.com/music/player/albums/B0DXKJ5655?marketplaceId=ATVPDKIKX0DER&musicTerritory=US&ref=dm_sh_Af4hYEidL5bbME7ncUiUORjxE all music streaming services: https://linkco.re/mF4G0R43?lang=en

#4132 (91.09% 404 left): Apr. 7, 2025: Close o'ver her eyes and tears she sheds (E.H.Coleridge from Sep. 2, 2024) Today's pure primal piano music here. Happy if this music makes you feel peaceful.. : ) Looking for absolute natural beauty every day for Piano Ten Thousand Leaves. Target number is 4536: This piece may might have good 1/f fluctuation characteristic although I stopped investigating it each piece. ######## Latest Album: 29th SELECTION ALBUM JUST RELEASED ######## "shin Clair De Lune" - the 29th selection album of piano ten thousand leaves The best song in the last few years, Shin Clair De Lune, was born, so I named the album after it. The opening song is that song. youtube: FULL VIDEO with 20 full songs in very high quality sounds https://youtu.be/_KoD3Urfn38?si=WP2OCvwwVeLYyfnU Album Download: iTune https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 spotify https://open.spotify.com/album/0IesFKVy7eEyvrfn90AW8b?si=_-BDNh2JQ3yUSQyOpSUSFQ appleMusic https://music.apple.com/jp/album/shin-clair-de-lune/1796986397 amazonMusic https://amazon.com/music/player/albums/B0DXKJ5655?marketplaceId=ATVPDKIKX0DER&musicTerritory=US&ref=dm_sh_Af4hYEidL5bbME7ncUiUORjxE all music streaming services: https://linkco.re/mF4G0R43?lang=en

While you can count on one hand the poems Coleridge contributed to Lyrical Ballads, they are some of the most memorable in the collection. Today's poem uses an abstract description to conjure a very concrete social evil–the state of British prisons at the end of the long 18th century. Happy reading. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dailypoempod.substack.com/subscribe

We begin a week of selections from Lyrical Ballads with today's nostalgic and pastoral poem, “Lines Written a Few Miles above Tintern Abbey, on Revisiting the Banks of the Wye during a Tour, July 13, 1798.” Happy reading!Jonathan Kerr of the Wordsworth Trust writes about the revolutionary context of the Lyrical Ballads and the revolutionary nature of the project itself:“Wordsworth and Coleridge's first major literary undertaking and a pioneering work of English Romanticism – came into being at a tumultuous moment in England's history…Not since the English Revolution had the country faced such alarming upheaval and discord within its borders.On first glance it might not seem like the little collection authored by Wordsworth and Coleridge has much to do with this heady and factional atmosphere. Lyrical Ballads came about in the spring and summer of 1798, when the Coleridge and Wordsworth families lived as neighbours in the secluded village of Holford, Somerset. Wordsworth and Coleridge had only known one another a short time, but they became quick friends and mutually-admiring colleagues. The small village provided both poets with a break from the spirited goings-on of cities like London and Bristol, which could often be dangerous places for young men with unorthodox opinions. Coleridge and Wordsworth, both committed reformers through the early years of the French Revolution, knew this is as well as anybody, and their retreat into the country was motivated as much by concerns for their personal security as anything else.…Whether or not Wordsworth and Coleridge continued to sympathize with the revolution abroad, there can be little doubt that with Lyrical Ballads the two were committed to one kind of revolution at least, a revolution in the sphere of poetry and art. Lyrical Ballads is among other things an attempt to purify poetry of the cold conventions which had come to dominate the literary scene, at least according to both poets; in place of this, Wordsworth and Coleridge wanted to bring poetry back to what is most common and recognizable, and also most important, within our emotional, social, and imaginative lives. If this doesn't seem like such an extraordinary undertaking today, this might owe to the remarkable success of Wordsworth and Coleridge's quiet revolution on the literary front.” This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dailypoempod.substack.com/subscribe

Saint Augustine taught that human beings are driving by their desires, so we must strive to have the right desires. Using C.S. Lewis, Augustine and a great poem by Coleridge, Dr. Jim Keck will call for us to desire the most noble things in life.

[This episode originally ran on July 18, 2016. It is presented here without commercial interruption.] In 1797, the poet Samuel Taylor Coleridge took two grains of opium and fell into a stupor. When he awoke, he had in his head the remnants of a marvelous dream, a vivid train of images of the Chinese emperor Kubla Khan and his summer palace, Xanadu. The vision transformed itself into lines of poetry, but as he started writing, he was interrupted by a Person from Porlock, who arrived at Coleridge's cottage on business and stayed for an hour. when Coleridge returned to his work, the vision had been lost, and the fragmentary nature of the poem Kubla Khan has haunted its admirers ever since. The resentment has centered around the bumbling Person from Porlock, whose visit remains shrouded in mystery. The scholar Jonathan Livingston Lowes put it bluntly: “If there is any man in the history of literature who should be hanged, drawn, and quartered,” he wrote, “it is the man on business from Porlock.” Who was this Person from Porlock, and why was he knocking on the door of Coleridge's cottage? How did Coleridge handle the interruption, and what did it mean for him and his art? And finally, what might we take from this vivid legend today? Music Credits: “Handel – Entrance to the Queen of Sheba” by Advent Chamber Orchestra (From the Free Music Archive / CC by SA). “Piano Between” by Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 Learn more about your ad choices. Visit megaphone.fm/adchoices

What if the deepest truth of reality lies not in substances or isolated things, but in the pure relationality that connects everything? John Vervaeke is joined by renowned scholar Douglas Hedley to explore James Filler's groundbreaking work "Heidegger, Neoplatonism, and the History of Being." John and Douglas examine the profound implications of viewing ultimate reality as fundamentally relational rather than substantial, uncovering significant convergences between Heidegger's later thought and the ancient Neoplatonic tradition. The dialogue goes into how Neoplatonic metaphysics offers potent solutions to the philosophical dilemmas posed by modernity and postmodernity, and why the notion of strong transcendence is essential yet challenging in contemporary thought. Douglas enriches the discourse with reflections on imagination, symbolism, and theological significance within the Neoplatonic heritage. Douglas Hedley is Professor of the Philosophy of Religion at Cambridge University. He was educated at Keble College, Oxford and at the University of Munich, and has previously taught at Nottingham University. He is the Director of the Cambridge Centre for the Study of Platonism and co-chair of the Platonism and Neoplatonism section of the American Academy of Religion. Dr Hedley's work centers on concepts of imagination, violence, and the sublime, and he has published widely, from early modern philosophy—particularly the Cambridge Platonists—to Coleridge. He is the Principal Investigator for the AHRC grant on The Cambridge Platonists at the Origins of Enlightenment: Texts, Debates, and Reception (1650-1730), and is co-editor of the Series Studies in Philosophical Theology. Connect with a community dedicated to self-discovery and purpose, and gain deeper insights by joining our Patreon.   Notes:  (0:00) Introduction to the Lectern (01:30) Douglas Headley's Background and Interests (03:30) Overview of James Filler's Argument (05:30) Critique of Substance Ontology (9:00) Neoplatonism and the Trinity (9:30) Lectern Dialogues: Philosophical Connections: Relational Ontology and the Modern Crisis (10:30) Heidegger's Misreading of Plato (16:30) Heidegger's Theological Influences (26:00) Modernity, Postmodernity, and Transcendence (34:30) Eastern Orthodox Christianity and Neoplatonism (36:15) Pushback on the Trinity Concept (40:00) Greek and Russian Orthodox Traditions (43:00) Western Theology and Neoplatonism (49:30) Dialogical Model of the Self (55:00) Christian Neoplatonism and Love (59:30) Embodiment and Transcendence (01:04:30) Final Thoughts and Parting Words   ---  Connect with a community dedicated to self-discovery and purpose, and gain deeper insights by joining our Patreon. The Vervaeke Foundation is committed to advancing the scientific pursuit of wisdom and creating a significant impact on the world. Become a part of our mission.   Join Awaken to Meaning to explore practices that enhance your virtues and foster deeper connections with reality and relationships.   John Vervaeke: Website | Twitter | YouTube | Patreon     Ideas, People, and Works Mentioned in this Episode Substance Ontology vs. Relational Ontology Heidegger's Relationship to Neoplatonism James Filler's Philosophical Contribution The Trinity as Relational Symbolism Mysticism and Theology Embodiment and the Contemporary Crisis of Meaning James Filler Plotinus Iamblichus St. Augustine Marius Victorinus Jonathan Pageau "The Iconic Imagination" by Douglas Hedley "Participation in the Divine" "Process and Reality" by Alfred North Whitehead "Symposium" by Plato

Aftermath. Claire Redmond and Coleridge visit the Holborn station crime scene.This episode also features a last update on the U&F TV series. 

Quarter-Arsed History presents: the supposed tale behind the creation of the poem Kubla Khan, one of Samuel Taylor Coleridge's most famous works. Hosted on Acast. See acast.com/privacy for more information.

This episode looks at the early days of Christmas trees, the origin of glass ornaments, and the practice of mounting lit candles on trees before electric bulbs were invented. Research: · “36 Perish as Party Guests Stampede to Flee Flames.” The Minneapolis Star. Dec 25, 1924. https://www.newspapers.com/image/178762039/ · “Accident From a Christmas Tree.” The Morning Post. Jan 11, 1850. https://www.newspapers.com/image/402121758/?match=1&terms=%22christmas%20tree%22%20Victoria · Barnes, Allison. “The First Christmas Tree. History Today. December 12, 2006. https://www.historytoday.com/archive/history-matters/first-christmas-tree · Brittain, J. E. "John R. Crouse and the Society for Electrical Development [Scanning the Past]." Proceedings of the IEEE, vol. 86, no. 12, pp. 2475-2477, Dec. 1998. https://ieeexplore.ieee.org/document/735455 · Britannica, The Editors of Encyclopaedia. "Woolworth Co.." Encyclopedia Britannica, 30 Nov. 2024, https://www.britannica.com/money/Woolworth-Co · “A Christmas tree candle set fire … “ The Jersey City News. Jan. 9, 1892. https://www.newspapers.com/image/856106974/?match=1&terms=christmas%20tree%20candles%20fire · Coleridge, Samuel Taylor, and Ernest Hartley Coleridge, ed. “LETTERS OFSAMUEL TAYLOR COLERIDGE.” London. William Heinemann. 1895. Accessed online: https://gutenberg.org/files/44553/44553-h/44553-h.htm · Flander, Judith. “Christmas: A Biography.” Thomas Dunne Books. 2017. · Foyle, Jonathan. “The Business of Baubles – and the Town That Invented Them.” Financial Times. Dec. 19, 2014. https://www.ft.com/content/ce33a468-812a-11e4-b956-00144feabdc0 · “Glass Christmas Ornaments.” The German Way. https://www.german-way.com/history-and-culture/holidays-and-celebrations/christmas/glass-christmas-ornaments/ · Loud, Nicholas. “The History of Christmas Decorations in America.” Saturday Evening Post. December 2020. https://www.saturdayeveningpost.com/2020/12/the-history-of-christmas-decorations-in-america/ · Lorch, Mark. “The Forgotten Scientist Who Made Modern Christmas Ornaments Possible.” Fast Company. Dec. 21, 2021. https://www.fastcompany.com/90707875/the-forgotten-scientist-who-made-modern-christmas-ornaments-possible · Malanowski, Jamie. “Untangling the History of Christmas Lights.” Smithsonian. December 2016. https://www.smithsonianmag.com/history/untangling-history-christmas-lights-180961140/ · “No Christmas Tree Fires Are Reported Here.” Alton Evening Telegraph. Dec. 28. 1921. https://www.newspapers.com/image/19919324/?match=1&terms=christmas%20tree%20candles%20fire · “A few years ago the caution …” Daily Plainsman. Dec. 12, 1929. https://www.newspapers.com/image/23432095/?match=1&terms=christmas%20tree%20candles%20fire · “Christmas Tree Candles – Fire.” The Courier-Journal of Louisville. Jan. 05, 1909. https://www.newspapers.com/image/119330231/?match=1&terms=christmas%20tree%20candles%20fire · “The Christmas Tree at Windsor Castle.” The Morning Post. Dec. 28, 1848. https://www.newspapers.com/image/402196932/?match=1&terms=%22christmas%20tree%22%20Victoria · “Feiker Takes Commerce Post.” New York Times. July 2, 1931. https://timesmachine.nytimes.com/timesmachine/1931/07/02/113339929.pdf?pdf_redirect=true&ip=0 · “German Hospital, Dalston.” The Morning Post. Jan. 1, 1848. https://www.newspapers.com/image/402129709/?match=1&terms=%22christmas%20tree%22%20Victoria · Prior, Dr. M. Faye. “Trimming the Tree – Glass and metal Christmas tree decorations.” York Museum Trust. https://www.yorkmuseumstrust.org.uk/blog/trimming-the-tree-glass-and-metal-christmas-tree-decorations/ · Roberts, Sam. “Si Spiegel, War Hero Who Modernized Christmas Trees, Dies at 99.” New York Times. Feb. 11, 2024. · Scinto, Madeleine. “Americans Are Spending A Whopping $6 Billion On Christmas Decorations This Year.” Business Insider. Dec. 7, 2011. https://www.businessinsider.com/americans-are-spending-a-record-6-billion-on-christmas-decorations-2011-12 · Shapiro, Laurie Gwen. “He Bombed the Nazis, Outwitted the Soviets and Modernized Christmas.” New York Times. Dec. 17, 2021. https://www.nytimes.com/2021/12/17/nyregion/bomber-pilot-christmas-trees.html · Tikkanen, Amy. "How Did the Tradition of Christmas Trees Start? ". Encyclopedia Britannica, 2 Dec. 2022, https://www.britannica.com/story/how-did-the-tradition-of-christmas-trees-start · Waxman, Olivia B. “How Christmas Trees Became a Holiday Tradition.” TIME. Dec. 21, 2020. https://time.com/5736523/history-of-christmas-trees/ · Waxman, Olivia B. “The Electricity Lobby Was Behind the First National Christmas Tree Lighting.” TIME. Dec. 1, 2016. https://time.com/4580764/national-christmas-tree-lighting-history-origins/ · Waxman, Olivia B. “This Was the First Rockefeller Center Christmas Tree.” TIME. Nov. 30, 2016. https://time.com/4578685/first-rockefeller-center-christmas-tree-lighting/ See omnystudio.com/listener for privacy information.

Melvyn Bragg and guests discuss the poet George Herbert (1593-1633) who, according to the French philosopher Simone Weil, wrote ‘the most beautiful poem in the world'. Herbert gave his poems on his relationship with God to a friend, to be published after his death if they offered comfort to any 'dejected pour soul' but otherwise be burned. They became so popular across the range of Christians in the 17th Century that they were printed several times, somehow uniting those who disliked each other but found a common admiration for Herbert; Charles I read them before his execution, as did his enemies. Herbert also wrote poems prolifically and brilliantly in Latin and these he shared during his lifetime both when he worked as orator at Cambridge University and as a parish priest in Bemerton near Salisbury. He went on to influence poets from Coleridge to Heaney and, in parish churches today, congregations regularly sing his poems set to music as hymns. WithHelen Wilcox Professor Emerita of English Literature at Bangor UniversityVictoria Moul Formerly Professor of Early Modern Latin and English at UCLAndSimon Jackson Director of Music and Director of Studies in English at Peterhouse, University of CambridgeProducer: Simon TillotsonReading list: Amy Charles, A Life of George Herbert (Cornell University Press, 1977)Thomas M. Corns, The Cambridge Companion to English Poetry: Donne to Marvell (Cambridge University Press, 1993) John Drury, Music at Midnight: The Life and Poetry of George Herbert (Penguin, 2014)George Herbert (eds. John Drury and Victoria Moul), The Complete Poetry (Penguin, 2015)George Herbert (ed. Helen Wilcox), The English Poems of George Herbert (Cambridge University Press, 2007)Simon Jackson, George Herbert and Early Modern Musical Culture (Cambridge University Press, 2022)Gary Kuchar, George Herbert and the Mystery of the Word (Palgrave Macmillan, 2017)Cristina Malcolmson, George Herbert: A Literary Life (Palgrave Macmillan, 2004)Victoria Moul, A Literary History of Latin and English Poetry: Bilingual Literary Culture in Early Modern England (Cambridge University Press, 2022)Joseph H. Summers, George Herbert: His Religion and Art (first published by Chatto and Windus, 1954; Center for Medieval and Renaissance Studies, New York, 1981)Helen Vendler, The Poetry of George Herbert (Harvard University Press, 1975)James Boyd White, This Book of Starres: Learning to Read George Herbert (University of Michigan Press, 1995)Helen Wilcox (ed.), George Herbert. 100 Poems (Cambridge University Press, 2021) In Our Time is a BBC Studios Audio production

Welcome back to The Literary Life podcast and the wrap up of our series on Samuel Taylor Coleridge's Rime of the Ancient Mariner. Today Angelina and Thomas cover the second half of the poem, beginning with some more discussion about the Romantic poets and what they were trying to do through their work. They talk at some length about the importance of imagination and fantasy in response to the focus on realism and science. After this, Thomas reads aloud some of the most important passages in this section of the poem. Angelina brings up the importance of understanding Deism in relation to Romanticism. To see all the books and get the full show notes for today's episode, visit our website for the complete show notes here: https://www.theliterary.life/249/.