Podcasts about georgics

When a little boy isn't listening to his grown-ups, Nanny decides to tell him a story about what happens if you don't listen and remember instructions that have been given to you… Inspired by Virgil, Georgics, 4.453-527 and Ovid, Metamorphoses, 10.1-85, this is a re-telling of the classic Greek myth, followed by a discussion of ancient Greek weddings, funerals, and frogs.Buy Creepy Classics: Ghost Stories from Ancient Rome (paperback): https://amzn.eu/d/aV7C9MyBuy Creepy Classics: Ghost Stories from Ancient Rome (ebook): https://books2read.com/u/b6XGkMCreepy Classics music composed and performed by Ed Harrisson © with vocals by Olivia Knops This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit julietteharrisson.substack.com

“the Christmas Tree is a tree of fable,/A phoenix in evergreen”Cecil Day Lewis tackles the leave-taking of Christmas and the emotional upheaval in can work in the hearts of kids from 1 to 92. Happy reading (and don't take down that tree yet!)Lewis, (born April 27, 1904, Ballintubbert, County Leix, Ire.—died May 22, 1972, Hadley Wood, Hertfordshire, Eng.) was one of the leading British poets of the 1930s; he then turned from poetry of left-wing political statement to an individual lyricism expressed in more traditional forms.The son of a clergyman, Day-Lewis was educated at the University of Oxford and taught school until 1935. His Transitional Poem (1929) had already attracted attention, and in the 1930s he was closely associated with W.H. Auden (whose style influenced his own) and other poets who sought a left-wing political solution to the ills of the day. Typical of his views at that time is the verse sequence The Magnetic Mountain (1933) and the critical study A Hope for Poetry(1934).Day-Lewis was Clark lecturer at the University of Cambridge in 1946; his lectures there were published as The Poetic Image (1947). In 1952 he published his verse translation of Virgil's Aeneid, which was commissioned by the BBC. He also translated Virgil's Georgics (1940) and Eclogues (1963). He was professor of poetry at Oxford from 1951 to 1956. The Buried Day (1960), his autobiography, discusses his acceptance and later rejection of communism. Collected Poemsappeared in 1954. Later volumes of verse include The Room and Other Poems (1965) and The Whispering Roots (1970). The Complete Poems of C. Day-Lewis was published in 1992.At his death he was poet laureate, having succeeded John Masefield in 1968. Under the pseudonym of Nicholas Blake he also wrote detective novels, including Minute for Murder (1948) and Whisper in the Gloom (1954).-bio via Britannica Get full access to The Daily Poem Podcast at dailypoempod.substack.com/subscribe

Send us a textWhen civilization is crashing down all around you, what do you do? Retreat to the hills, build a monastery, and preserve what you can. That is exactly what Cassiodorus did in the 6th century when he founded the Vivarium, an Italian monastery dedicated to copying, emending, and preserving the classics of Greek and Roman literature. In this episode, Jonathan and Ryan take a look at the proposed curriculum and list of great books and authors that Cassiodorus recommended for his students.Richard M. Gamble's The Great Tradition: https://amzn.to/3Q4lRnORule of Saint Benedict: https://bookshop.org/a/25626/9780375700170Athanasius' Life of Anthony: https://bookshop.org/a/25626/9780809122950Virgil's Georgics: https://amzn.to/417pzFKNew Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

In this episode we sit down with J.E. Coleman. J.E. Coleman is a Chicago based pulp novelist and tabletop designer currently republishing their works on Amazon and DMSGuild.We listen to "Vergil and the Caged Bird" originally published in Amazing Stories, January 1987.

Welcome to another inspiring episode of "Secrets of the Soil" with your host, Regen Ray Milidoni. Today, we're honored to welcome William DeMille, a pioneer farmer from Nevada who has dedicated his life to mastering regenerative agriculture. Growing up on a traditional farm in Utah, William has experimented with modern methods but found his calling in returning to time-proven, sustainable practices that enrich soil and produce healthier food. In this episode, we'll dive deep into the workings of regenerative agriculture, exploring how William uses cover crops, grazing animals, and the natural decomposition of plant material to feed the soil and prevent desertification. Our conversation will highlight the critical roles of the ecological processes including the water cycle, mineral cycle, and energy flow in growing nutrient-rich foods. William will also share insights from his book, "Worry Free Eating," where he ties the importance of soil health to effective decision-making in farming. Prepare to be enlightened about the transformative power of mindfulness in agriculture and the profound impact of nurturing our soil for healthy communities. Stay tuned as we explore how to harness our unique talents for community impact, delve into the benefits of direct farm-to-table food sourcing, and confront the challenges of educating and enticing the next generation toward sustainable farming. This is more than just farming talk; it's a movement towards healthier soil, healthier food, and a healthier society. Join us on this journey to become truly the change we wish to see in the world, starting from the ground up. Key Takeaways: - Feed the Soil, Feed the Soul: Emphasizing the importance of soil health for producing nutrient-rich foods, and how it directly impacts human health and environmental sustainability. - Re-thinking Education: The need for a shift in how we educate future generations on agriculture, focusing on holistic approaches that include personal development and entrepreneurial skills. - Building Connections: The significance of enhancing consumer-farmer relationships to ensure a dependable, healthy food supply and more informed food choices. Tune in to gain profound insights into how changing our farming practices can lead to a healthier society and planet. Understand why nurturing the soil and the soul are inseparable elements of regenerative agriculture. Let's regenerate, educate, and connect for a sustainable future!

As long as I kept moving and doing and performing, it seemed that these “Black Dog” days of depression could be kept at bay. To be busy became a virtue, rather than a vice. For about thirty years I believed sloth was just lying around and didn't understand that the other half of sloth is the constant busybody who cannot stop working. Thus it seems that sloth is more of a national pastime than baseball. Funny that I had never been told the word, “acedia,” also known as the Noonday Devil, in any of my schooling. The old American ethic of hard work starts early and sets deep in the bones. Oddly enough, we call this the “Protestant work ethic,” which is ironic because Protestants reject “faith and works” in favor of “faith alone.” But they certainly understand work, or like so many of us, we speak about our hard work to express our virtue. I like to do that and then spend far too much time surfing the internet or reading books. This obsession with busy efficiency even filters into leisure time, where so often a vacation or weekend is jam-packed with busy events, to the point that after the leisure time, I need leisure time to recover from the leisure time. But of course, there is no time for that - it's back to work. As long as I never sat still for too long, and always had something to do, I would never have to look into the Big Empty. Everyone seemed to have this same malady of filling the time with must-haves which were nice-to-haves or not-really-needed-at-all. Through some good fortune, I had the opportunity to spend weekends as a child on farms, where the flow of life centered around the animals and the crops, and the mania of the suburbs didn't infect me there. I also had the good fortune of a grandmother who would chase us away from the television and disallow it except for a short hour at night, so that we had to find outside, pastoral activities, like climbing apple trees, or chopping thistles around fences, or marveling at giant garden spiders with their webs in the tall grass, or catching elusive butterflies, or helping with a new calf, or playing with cats (or finding a dead one occasionally). There was no rush to get somewhere or be anywhere because the dairy cows owned the clock. I was in that world for many years of my early life, and seemed to have forgotten it entirely once sports and school was lifted up as the way. Because when the world came calling, I left that behind. The culture insisted, and I believed it, that the ways of the country swain were plain and dull. Music and movies went out of their way to persuade that the hicks were all ignorant. Hillbillys, hayseeds, and yokels were portrayed as white, male, abusive, ignorant, alcoholic, and oppressive, but from my own experience I knew better (or I should have). I remember the first time I heard someone actually use the term “flyover states” in derision on a business flight and how I laughed but secretly winced, knowing the goodness of the people in those lands that appear so empty from a tin can 30,000 feet up in the air. The farm was gone from my life, and many of the actual farms themselves just disappeated. Like so many other little farms in the name of progress and solvency, nearly every one I had worked on had been sold to a larger concern. This land crash was the source of many songs and things like Farm AID in the 1980s. All of the conventional wisdom steered me away from the simple farm life anyway. “There is no future in farming.” “There is no money in it.” “There is so much more to experience in the city, in traveling, in retiring on a beach somewhere.” The reduction of farm populations has been happening for centuries, I just happened to be in the last gasps. Agriculture had long been going the way of Walmart like every other industry, where brutal efficiency and economies of scale became the only way to remain a going concern. Thus, the path forward was through schooling, sports, and especially STEM. Mostly, the way to rest was to be busy, not sitting in rocking chairs in the yard watching the sun go down. Plucking potato bugs out of mom's or grandma's giant garden, or bottle-feeding those hungry calves; no, these tasks were now best done by pesticides and (increasingly) immigrant workers. That way of life was coming to an end, visibly, as the roads I knew where many little farms had been in operation, dwindled to a few, and the few that were left no longer gave names to cows. Those cows with personal names like Pearl and Loretta now had serial numbers in a database. My point from that long story is this: I've never felt more whole than when working on a farm, in the slow days, where time rolled with the lives of animals, crops, families, and the ever-present community that found a centerpoint under a Church steeple. Never once in that world did I hear anyone say the mantra, “Believe in yourself.” Now: before I go on, let me put a damper on this rose-colored glass view of the “country life.” I'm aware of the oozing, reductive nostalgia. Ample struggles occur in the rural life. The people are sinners in many ways, like anywhere else. But clearly I'm not alone in lamenting our collective departure from the agrarian life and nature. The Romantics made a genre of it as a backlash against industrialization, against the mechanized worldview, and the rural life is now fully mechanized. Looking back to days in the country is a literary staple. Virgil was doing the same before Christ in his idyllic Georgics. In the Nativity story it is the shepherds, the lowly country people, most disposed to receive the good news. They were not making a name for themselves, they were living quietly like the lambs that they tended. This is a theme even in the Old Testament. When Lot and Abraham go separate ways, Lot chooses to go to the city. Lot chose poorly because he strays from God. Abraham stays in the land with the flocks and remains faithful to God. David begins as a shepherd, innocent and naive, and only falls into sin once his name becomes great. The lesson of living the simple life is not in literature by mistake, it is from actual life experiences. Whether from Genesis, Luke, Virgil, or John Keats, this loss of innocence after leaving the farm is a common theme. In my own experience, those nearest to nature or farming, who are not just weekend suburban tourists punching their nature tickets, who live quietly outside of cities and society, seem to commune with the divine more readily. They certainly seem more prone to prayer. They give glory to the highest good, God, not the precious Self. And the cult of self-esteem had no time for that kind of cow-eyed view of life. Kneeling and silence and simplicity were never a part of my life in school or sports or career pursuits - and so as I was indoctrinated, such “useless” things came to seem like a waste of time. Sport and SchoolTo be playing a sport, or studying, or watching a sitcom, or eating or drinking was to be happy. No, that's not it. No, to be doing those things was to be busy. And to be busy was to be useful. Even watching TV had a cultural currency of being able to speak the lingo of the week. To have watched the latest Seinfeld or Sopranos episode became applicable knowledge at the water cooler and at happy hour. From the age of twelve onward, I was always busy with something, and if not busy, I was taking in multiple streams of noise, doing homework during American Top 40 or carving out time for appointment TV, like Saturday Night Live or The Simpsons. TV filled the gaps between homework and sports until I finally learned to enjoy reading. The goals of life were fairly straightforward: what was valued was youth, strength, knowledge, career, fun, and victory. Especially victory. In sports, the lesson was rivalry and competition. The self-esteem train continued through it all. The aim of life was to make a name for oneself, just like the builders at Babel intended. Led Zeppelin's Immigrant Song should have been the school fight song. Victory, youth, vigor, success, wealth, fun, and who can forget sex? Valhalla, I am coming. Arriving at the “age of reason” means the end of childhood. When it arrives, the seeds planted by those guiding the child begin to sprout. As to when I reached the age of reason, it's hard to say. But when it did, what grew from the seeds of esteem did not flower as my teachers imagined. Of course, the answer to all modern existential problems was to stay busy, to assuage the horror of looking into the void. To accomplish this we kept every hour of every day booked with running hither and thither, because experiences meant fulfillment. Fun meant life. Accomplishment brought esteem. A student-athlete's life is a constant blitz of must-do lists. I think that student-athletes understand the pressures of a quarterly sales world long before they should. The market's “tyranny of the quarter” probably came to be from Anglo-Saxon student-athletes (scribe-knights?) who couldn't kick the addiction. While salespeople live by “the number,” that monetary target they must hit, student-athletes go from one pressure situation to the next, and it's never about what they accomplished the week before. It's more like Glengarry Glen Ross. The question of coaches and adults is unspoken, but it is the same as a sales manager: “What have you done for me lately?” Oh, you won last night? There's another game tomorrow. Your body is sore? Suck it up. You have a math test? You'll have time on the bus. Do you even care? A season ends and the next begins. Are you even trying? I believe this is why Army basic training felt disappointing to me. I was expecting more of a challenge. After years of the student-athlete grind, the co-ed Army training didn't really pack the punch I expected. Somewhere around 10th or 11th grade the crackup started. I made it through several of these and I suppose each one makes you stronger, for a while. When the crack up starts, the load becomes visibly heavy. The solution of being busy stops working, and people notice. Then someone would play the good cop, and march out the old mantras: “You're doing great. You're very capable. You just need to believe in yourself.” This was like a kind of repetitive prayer for the self, but without any actual healing. “Yeah, yeah, you're right, I should have practiced more.” “Yes, I should have studied more.” “I'm such an idiot - I just need to believe in myself.” Even Sundays were not for sitting. The day of rest was eroding rapidly into a day for shopping and sports. I remember when people would not work, when stores were closed, when farmers would not even plow a field on Sunday. It was not long ago that the Third Commandment was taken seriously (which gives me hope that one day it will be again). The years of middle school and high school rushed by - an absolute blur. School and sports provided the meaning of life, with a mystical career ahead. Without ever having read Victor Frankl's book Man's Search for Meaning I understood the basics of his logotherapy, which was that I needed a purpose, a goal, something to shoot for. Like many student-athletes it became a kind of religion. I think it's fair to call it an idol. More accurately, we had a whole set of idols, like the Greeks had for gods of different domains of life. In those early years when the mania of sports and school took over, I was certain that I would never use drugs or alcohol. That would be insane. How could I consider such a thing? How could I jeopardize sports glory for the pride of the town, the team, and my personal status? Even in eighth grade, I wondered why or how anyone would risk their athletic eligibility by drinking on the weekend. What kind of lunatic would do that? To Valhalla, through sports! Sports provided the most transcendent activity available, I thought, so how could anyone trade the beauty and goodness of dropping a three-pointer, or hitting a running back so hard that a snot bubble emerged from his nose? Did those teen drinkers not understand that they exchanged honor and glory for something as smelly and nasty as beer? That was before I ever felt a buzz. I realized that the transcendence of a buzz exceeded the glory of hard hits on the field or the sound of a swishing net. In that moment of the first buzz, I learned that the concept of self-belief was malleable to whatever I wanted it to be, because I was sole decision maker over what was good, true, and beautiful. Sports was out; the buzz was in. Without a doubt, I began to lose the nerve in competition once alcohol blunted the edge. Where there had been a yearning to take the last shot, I now wanted to drink a shot. I no longer wanted the pressure. I wanted out. I wanted to move on, to post-high school, to escape - anywhere - to the military, or an adventure, or a trade. Race car drivers can “lose the edge” and be forced to retire, and I know exactly what that means, despite never having driven a race car. Once the inner burning fire of “rage to master” a sport is dwindled to a pilot light, the desire can only be faked. What was good, true, and beautiful suddenly came in a can or a bottle, because that was instant escape. When the first shots of sloe gin had tucked me into an envelope of drunkenness, I felt more alive than in anything else before it. No, not alive - I felt dead to all concerns. I was removed from all other goals. The pressure of math and sports and needing approval suddenly and totally vanished, at least until morning. The warmth and tingle of the liquor took away all expectations, all resentments. However, a warning sign appeared the very first night, as I punted a football at my friend's house and broke a window. But that didn't register as a signal from above to reconsider my choice, because I believed in myself. The broken window happened by chance. That was just bad luck, you see, not a lesson in free will. In the first years of drinking, while sports and school still weighed heavily, days of utter despair would come and I had no answers why. There was no answer to, “What's wrong?” Something was deeply wrong but I had nothing to blame but myself. Life and meaning were based on the self. So when the hours yawned, when I wasn't busy, the edge of the Big Empty showed up. To escape its gaze was to jump into it. I could avoid it by achieving, or just fall into the Empty. Depending on the day or the hour, I would either believe in myself or be trying to destroy myself. Sports had become a burden and I wanted out by my senior year. I'd had enough of the screaming coaches and insanity. I wanted oblivion and escape. I wanted to be in the Big Empty. I'd had a decent share of minor sports glory and was ready to move on - it wasn't the high I was looking for, because it wasn't high enough. I wanted to play basketball just for fun, but that was impossible. In the machine of year-round high school sports, it's a job. It's far more like a job, but you don't learn anything new and there is no life application for knowing how to beat a zone press. Win or lose, you get screamed at. Then in the huddle someone yells, “C'mon guys, we gotta believe in ourselves!” Yeah, that's what we needed. More self. Years later, after a few ACL tears and knee surgeries in college, my physical strength had waned and sports departed from my life. Drinking and reading surged ahead, as I would work, drink, read, and repeat. But after graduating from college and having no purpose other than to get a job and make money, the void began to stare back at me. No, it came looking for me, and drinking to avoid the void no longer worked. A repeating pattern like the movie Groundhog day is fun, but before long becomes a living hell. Signs appeared. I ignored them. Literally, like when I put my face through a windshield, having rammed my Jeep into a tree. Or when I missed work, or when I soured relationships speaking in slurred cursive. The isolation started. Those things were unfortunate, but really, I rationalized, they could have happened to anyone, I thought…or well, anyone that chose to drink to oblivion. The world was wrong, all wrong. I was right. By age nineteen, I had already known the falsity of the joy of alcohol, and had tried quitting many times, even taking a whole summer off, and what a glorious summer it was, working on a farm. Yes, once again, after a year of internship in a cube in front of a laptop, I had one last hurrah working on a farm. Once again, I felt whole. But by autumn the liquor and college bars resumed. In a few short years of drinking, I already could see the problem but could see no way out of it because to be rowdy and reckless felt like life. Life in the suburbs lay ahead and thought I did not want to go there, I was drawn toward it like a lodestone rock. It repulsed me, yet I was going to be there someday, and I wondered how could I possibly become one of those yuppies who pet their grass and check their 401k statements. How strange it seems now, that the joy I once had from sports and school was gone, and I pretended that I was getting my meaning from drinking. Work was just something to be done between wild weekends. Honor and glory seemed less interesting than self-destruction. But then this was the 1990s, when bands like Nirvana and films like Fight Club drew so many young men. If you didn't believe in anything, you could choose self-improvement or self-destruction. Like many others I knew, I tried to have both. And like every drinker who cannot quit, forgiveness of the self was granted weekly - because I needed to drink again for that brief escape. The cult of self-esteem still had me, and what it led to was a cycle of self-salvation and self-hatred. I came to a bitter understanding of what St. Paul meant when we said in Romans, “For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing.” And I knew that I wanted to quit, so badly sometimes, and I would swear it off, only to fail shortly thereafter. But truly I did not want to be healed, and here I came to understand St. Augustine's struggle with sex addiction when he said, “Lord let me be chaste - but not yet.” It makes me shudder to think of it now because I missed so many signs and chose so poorly in those years. They are terrific reminders for me, like the four stupid tattoos on my arm; these are forever reminders of the lost years, because they have no meaning, other than to do something to stay busy. I would love to stop here and tell you that alcohol was the whole problem. But when I quit drinking a decade ago, I found that I still “needed” anti-depressants. Alcohol was not the problem at all, it was only a mask, a symptom. Four years into that sobriety, I completed an Ironman triathlon and had achieved what I thought would cure me of all maladies, only to find that I was quite possibly as blue and lost when I was sober and accomplished as I had ever been drunk and insane. I was chasing banners, flags, mascots - I was an escapist - like the mobs of people in Dante's outermost circle of hell. I was stuck in the modern infinite loop of acedia. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit whydidpetersink.substack.com

Michelle is not just an experienced homeschooler but also a dedicated LEMI (Leadership Education Mentoring Institute) trainer who possesses a wealth of knowledge and insights to offer. Over the years, she has served as a mentor for numerous projects and plays a pivotal role as a trainer for Quest 3, a program that takes educational excellence to the next level. One of the remarkable aspects of Michelle's expertise is her ability to connect the dots between different projects within the LEMI curriculum. She demonstrates how Quest 3 seamlessly builds upon the foundational concepts introduced in projects like Pyramid and Georgics. Michelle emphasizes the significance of creating the culture of commonwealths and shares ideas on how to incorporate principles. This culture promotes collaboration, shared values, and a sense of belonging, ultimately creating environments where personal and intellectual growth can flourish. Be sure and check out this episode of LEMIWorks! LINKS The Great Conversation by Mortimer Adler Where the Red Fern Grows by Wilson Rawls Much Ado About Mad Libs by DW McCann Mathematicians are People, Too by Dale Seymour

Georgics is a term that isn't used much anymore.  William DeMille is doing his best to change that!  Georgics is all about working with the land and is William's passion!  As an author and teacher, he shares the benefits of growing your own food; it isn't just having the food to eat! He educates people in ecological literacy, focusing on Permaculture, Biodynamics, Holistic Management, Georgics, and Ecological Agriculture. He helps people grow enough food to feed their families and communities in the healthiest way possible.  Be sure to check out this episode and the many other ways he shares his message! LINKS Patreon YouTube Channel Instagram Facebook Worry-Free Eating by William DeMille

Every time I talk to Tina Forsyth, I learn something absolutely amazing about her! She has a ton of experience in theater so we thought her first love would be Shakespeare Conquest. But it is Georgics! I loved hearing about how Tina is living and sharing a Georgics life. It isn't just about gardening! We also covered writing, working with kids with learning challenges, audio books, annotating books, genealogy, and so much more! Did you know that Tina teaches costume design? She is going to be doing a LEMI Webinar for all those acting class mentors! Reach out to Tina on Facebook if you'd like more information about her genealogy class or her costume design program!

We come to the second monologue in PURGATORIO, Canto V. This time, we're on the other side of the battle of Campeldino with one of Dante's enemies. And we're on the other side of INFERNO, with a son whose father we saw damned with Ulysses and Diomedes.Join me, Mark Scarbrough, as we explore this most surprising speech and continue to discuss the ways PURGATORIO is changing the game for Dante's masterpiece, COMEDY.Here are the segments of this episode of WALKING WITH DANTE:[01:19] My English translation of the passage: PURGATORIO, Canto V, lines 85 - 129. If you'd like to read along, print it off, or drop a comment on this episode, please go to my website: markscarbrough.com.[04:38] Who was Buonconte da Montefeltro?[08:36] A positive and a negative node in the passage: a sense of humility and a growing misogyny in PURGATORIO.[13:11] Dante the poet offers a ham-handed narrative tercet while also forgiving his enemy, Buonconte--in other words, bad form but good ethics.[14:25] Buonconte's speech is the first true node of the veneration of the Virgin Mary in COMEDY. But there's also a problem here. What or whom is Buonconte actually forgiving?[18:05] Buonconte brings up the problem of veracity in COMEDY by foregrounding the credulity (or incredulity) of his story.[22:01] There are demonic voices in PURGATORIO![23:26] There are more bits of Virgil's GEORGICS in this passage. Even more important, Buonconte's speech shows that COMEDY is becoming more and more encyclopedic.[27:35] Two shocking bits. Apparently, one needn't be buried in sacred ground. And Dante the poet gives the more learned speech to his former enemy.[29:49] Four ways Buonconte's speech ties back to Jacopo del Cassero's: 1) Campeldino, 2) bloody deaths, 3) a tour of Italian geography, and 4) distinct references back to INFERNO.

Many early modern humanists would balk at the proposition that what they did amounted to housework. They were far more likely to reach for the heroic image of a farmer striving in the fields, as immortalized in the ancient Roman poet Virgil's Georgics. But, as shown in Katie Kadue's book Domestic Georgic: Labors of Preservation from Rabelais to Milton (University of Chicago, 2021), the domestic practice of preservation offered a powerful metaphor for the often-menial, often-overlooked labor. These labors from pickling to correcting to tempering were largely imperceptible but were essential to ward off disorder. Domestic Georgic offers fresh close readings of Francois Rabelais's Gargantua and Pantagruel, Edmund Spenser's Faerie Queene, Andrew Marvell's “Upon Appleton House,” Montaigne's Essays, and John Milton's Paradise Lost. Through these readings, this study provides a compelling new framework for our understanding of early modern poetics, gender, and labor. Katie Kadue is an incoming professor at SUNY Binghamton and a former Harper-Schmidt Fellow in the University of Chicago Society of Fellows. Her scholarly articles have appeared in Modern Philology, Montaigne Studies, and Studies in Philology, and public-facing work can be found at The Philosopher and the Chronicle of Higher Education. John Yargo is Visiting Assistant Professor of English at Boston College. He earned a PhD in English literature from the University of Massachusetts Amherst, specializing in the environmental humanities and early modern culture. In 2023, his dissertation won the J. Leeds Barroll Prize, given by the Shakespeare Association of America. His peer-reviewed articles have been published or are forthcoming in the Journal for Early Modern Culture Studies, Early Theatre, Studies in Philology, and Shakespeare Studies. 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

Many early modern humanists would balk at the proposition that what they did amounted to housework. They were far more likely to reach for the heroic image of a farmer striving in the fields, as immortalized in the ancient Roman poet Virgil's Georgics. But, as shown in Katie Kadue's book Domestic Georgic: Labors of Preservation from Rabelais to Milton (University of Chicago, 2021), the domestic practice of preservation offered a powerful metaphor for the often-menial, often-overlooked labor. These labors from pickling to correcting to tempering were largely imperceptible but were essential to ward off disorder. Domestic Georgic offers fresh close readings of Francois Rabelais's Gargantua and Pantagruel, Edmund Spenser's Faerie Queene, Andrew Marvell's “Upon Appleton House,” Montaigne's Essays, and John Milton's Paradise Lost. Through these readings, this study provides a compelling new framework for our understanding of early modern poetics, gender, and labor. Katie Kadue is an incoming professor at SUNY Binghamton and a former Harper-Schmidt Fellow in the University of Chicago Society of Fellows. Her scholarly articles have appeared in Modern Philology, Montaigne Studies, and Studies in Philology, and public-facing work can be found at The Philosopher and the Chronicle of Higher Education. John Yargo is Visiting Assistant Professor of English at Boston College. He earned a PhD in English literature from the University of Massachusetts Amherst, specializing in the environmental humanities and early modern culture. In 2023, his dissertation won the J. Leeds Barroll Prize, given by the Shakespeare Association of America. His peer-reviewed articles have been published or are forthcoming in the Journal for Early Modern Culture Studies, Early Theatre, Studies in Philology, and Shakespeare Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Many early modern humanists would balk at the proposition that what they did amounted to housework. They were far more likely to reach for the heroic image of a farmer striving in the fields, as immortalized in the ancient Roman poet Virgil's Georgics. But, as shown in Katie Kadue's book Domestic Georgic: Labors of Preservation from Rabelais to Milton (University of Chicago, 2021), the domestic practice of preservation offered a powerful metaphor for the often-menial, often-overlooked labor. These labors from pickling to correcting to tempering were largely imperceptible but were essential to ward off disorder. Domestic Georgic offers fresh close readings of Francois Rabelais's Gargantua and Pantagruel, Edmund Spenser's Faerie Queene, Andrew Marvell's “Upon Appleton House,” Montaigne's Essays, and John Milton's Paradise Lost. Through these readings, this study provides a compelling new framework for our understanding of early modern poetics, gender, and labor. Katie Kadue is an incoming professor at SUNY Binghamton and a former Harper-Schmidt Fellow in the University of Chicago Society of Fellows. Her scholarly articles have appeared in Modern Philology, Montaigne Studies, and Studies in Philology, and public-facing work can be found at The Philosopher and the Chronicle of Higher Education. John Yargo is Visiting Assistant Professor of English at Boston College. He earned a PhD in English literature from the University of Massachusetts Amherst, specializing in the environmental humanities and early modern culture. In 2023, his dissertation won the J. Leeds Barroll Prize, given by the Shakespeare Association of America. His peer-reviewed articles have been published or are forthcoming in the Journal for Early Modern Culture Studies, Early Theatre, Studies in Philology, and Shakespeare Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Many early modern humanists would balk at the proposition that what they did amounted to housework. They were far more likely to reach for the heroic image of a farmer striving in the fields, as immortalized in the ancient Roman poet Virgil's Georgics. But, as shown in Katie Kadue's book Domestic Georgic: Labors of Preservation from Rabelais to Milton (University of Chicago, 2021), the domestic practice of preservation offered a powerful metaphor for the often-menial, often-overlooked labor. These labors from pickling to correcting to tempering were largely imperceptible but were essential to ward off disorder. Domestic Georgic offers fresh close readings of Francois Rabelais's Gargantua and Pantagruel, Edmund Spenser's Faerie Queene, Andrew Marvell's “Upon Appleton House,” Montaigne's Essays, and John Milton's Paradise Lost. Through these readings, this study provides a compelling new framework for our understanding of early modern poetics, gender, and labor. Katie Kadue is an incoming professor at SUNY Binghamton and a former Harper-Schmidt Fellow in the University of Chicago Society of Fellows. Her scholarly articles have appeared in Modern Philology, Montaigne Studies, and Studies in Philology, and public-facing work can be found at The Philosopher and the Chronicle of Higher Education. John Yargo is Visiting Assistant Professor of English at Boston College. He earned a PhD in English literature from the University of Massachusetts Amherst, specializing in the environmental humanities and early modern culture. In 2023, his dissertation won the J. Leeds Barroll Prize, given by the Shakespeare Association of America. His peer-reviewed articles have been published or are forthcoming in the Journal for Early Modern Culture Studies, Early Theatre, Studies in Philology, and Shakespeare Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

Many early modern humanists would balk at the proposition that what they did amounted to housework. They were far more likely to reach for the heroic image of a farmer striving in the fields, as immortalized in the ancient Roman poet Virgil's Georgics. But, as shown in Katie Kadue's book Domestic Georgic: Labors of Preservation from Rabelais to Milton (University of Chicago, 2021), the domestic practice of preservation offered a powerful metaphor for the often-menial, often-overlooked labor. These labors from pickling to correcting to tempering were largely imperceptible but were essential to ward off disorder. Domestic Georgic offers fresh close readings of Francois Rabelais's Gargantua and Pantagruel, Edmund Spenser's Faerie Queene, Andrew Marvell's “Upon Appleton House,” Montaigne's Essays, and John Milton's Paradise Lost. Through these readings, this study provides a compelling new framework for our understanding of early modern poetics, gender, and labor. Katie Kadue is an incoming professor at SUNY Binghamton and a former Harper-Schmidt Fellow in the University of Chicago Society of Fellows. Her scholarly articles have appeared in Modern Philology, Montaigne Studies, and Studies in Philology, and public-facing work can be found at The Philosopher and the Chronicle of Higher Education. John Yargo is Visiting Assistant Professor of English at Boston College. He earned a PhD in English literature from the University of Massachusetts Amherst, specializing in the environmental humanities and early modern culture. In 2023, his dissertation won the J. Leeds Barroll Prize, given by the Shakespeare Association of America. His peer-reviewed articles have been published or are forthcoming in the Journal for Early Modern Culture Studies, Early Theatre, Studies in Philology, and Shakespeare Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Many early modern humanists would balk at the proposition that what they did amounted to housework. They were far more likely to reach for the heroic image of a farmer striving in the fields, as immortalized in the ancient Roman poet Virgil's Georgics. But, as shown in Katie Kadue's book Domestic Georgic: Labors of Preservation from Rabelais to Milton (University of Chicago, 2021), the domestic practice of preservation offered a powerful metaphor for the often-menial, often-overlooked labor. These labors from pickling to correcting to tempering were largely imperceptible but were essential to ward off disorder. Domestic Georgic offers fresh close readings of Francois Rabelais's Gargantua and Pantagruel, Edmund Spenser's Faerie Queene, Andrew Marvell's “Upon Appleton House,” Montaigne's Essays, and John Milton's Paradise Lost. Through these readings, this study provides a compelling new framework for our understanding of early modern poetics, gender, and labor. Katie Kadue is an incoming professor at SUNY Binghamton and a former Harper-Schmidt Fellow in the University of Chicago Society of Fellows. Her scholarly articles have appeared in Modern Philology, Montaigne Studies, and Studies in Philology, and public-facing work can be found at The Philosopher and the Chronicle of Higher Education. John Yargo is Visiting Assistant Professor of English at Boston College. He earned a PhD in English literature from the University of Massachusetts Amherst, specializing in the environmental humanities and early modern culture. In 2023, his dissertation won the J. Leeds Barroll Prize, given by the Shakespeare Association of America. His peer-reviewed articles have been published or are forthcoming in the Journal for Early Modern Culture Studies, Early Theatre, Studies in Philology, and Shakespeare Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

In the year 29 BC the great Roman poet Virgil published these lines: Blessed is he who has succeeded in learning the laws of nature's working, has cast beneath his feet all fear and fate's implacable decree, and the howl of insatiable Death. But happy too is he who knows the rural gods… They're from his poem the Georgics, a detailed account of farming life in the Italy of the time. ‘Georgics' means ‘agricultural things', and it's often been read as a farming manual. But it was written at a moment when the Roman world was emerging from a period of civil war, and questions of land ownership and management were heavily contested. It's also a philosophical reflection on humanity's relationship with the natural world, the ravages of time, and the politics of Virgil's day. It's exerted a profound influence on European writing about agriculture and rural life, and has much to offer environmental thinking today. With Katharine Earnshaw Senior Lecturer in Classics and Ancient History at the University of Exeter; Neville Morley Professor of Classics and Ancient History at the University of Exeter and Diana Spencer Professor of Classics at the University of Birmingham Producer: Luke Mulhall

In the year 29 BC the great Roman poet Virgil published these lines: Blessed is he who has succeeded in learning the laws of nature's working, has cast beneath his feet all fear and fate's implacable decree, and the howl of insatiable Death. But happy too is he who knows the rural gods… They're from his poem the Georgics, a detailed account of farming life in the Italy of the time. ‘Georgics' means ‘agricultural things', and it's often been read as a farming manual. But it was written at a moment when the Roman world was emerging from a period of civil war, and questions of land ownership and management were heavily contested. It's also a philosophical reflection on humanity's relationship with the natural world, the ravages of time, and the politics of Virgil's day. It's exerted a profound influence on European writing about agriculture and rural life, and has much to offer environmental thinking today. With Katharine Earnshaw Senior Lecturer in Classics and Ancient History at the University of Exeter; Neville Morley Professor of Classics and Ancient History at the University of Exeter and Diana Spencer Professor of Classics at the University of Birmingham Producer: Luke Mulhall

In this episode, we had the pleasure of interviewing William DeMille, who shared his insights about Georgics. Did you know that he helped develop the Georgics LEMI project? The project is named after the classic poem written by the Roman poet Virgil. It is an epic poem that celebrates the virtues of rural life, including farming, gardening, and animal husbandry. According to William, Georgics is not just a poem but a way of life. It emphasizes the importance of having a connection with the land, understanding its cycles, and respecting the natural world. He also discussed the importance of kids playing and being in touch with nature. In today's fast-paced world, children are spending more time indoors, which can lead to a disconnection from the natural world. William emphasized the importance of allowing children to play outside, explore, and connect with the environment around them. ere William has a new book coming out soon and a webinar that he is doing for LEMI! If you'd like to register for the free webinar, go to https://lemi-u.com/event/georgics-revolution-with-william-demille/ BOOKS MENTIONED The End of the World is Just the Beginning by Peter ZeihanThe New Commonwealth School by Tiffany Earl and Aneladee MilneThe 3-Day Effect: How Nature Calms Your Brain by Florence Williams Check out William's new book – Worry-Free Eating

THE STORY OF O AND EMany writers and film makers have gone back to Virgil's classic for inspiration over the decades: Tennessee Williams with Orpheus Descending (1957); Marcel Camus' timeless film,  Black Orpheus (1959) is a Brazilian Carnavale take,  Sarah Ruhl's Eurydice is a theatrical staple, and more recently, the Broadway hit, Hadestown.My offering was composed in the early months  of the pandemic, and still retains the urgency of those days. Here are the first 3 songs/episodes, with my spoken introductions. EP 1: OBSESSION - sets the neurotic scene.EP 2: GET OUT! - O fantasizes an escape from the city.EP 3: CHOP WOOD, CARRY WATER - Ensconced upstate, O takes some bucolic counsel.for more reading on the original tale... https://en.wikipedia.org/wiki/Orpheus_and_EurydiceIn Virgil's classic version of the legend, it completes his Georgics, a poem on the subject of agriculture. Here the name of Aristaeus, or Aristaios, the keeper of bees, and the tragic conclusion was first introduced.[2]Ovid's version of the myth, in his Metamorphoses, was published a few decades later and employs a different poetic emphasis and purpose. It relates that Eurydice's death was not caused by fleeing from Aristaeus, but by dancing with naiads on her wedding day.Other ancient writers treated Orpheus's visit to the underworld more negatively. According to Phaedrus in Plato's Symposium,[3] the infernal deities only "presented an apparition" of Eurydice to him. Plato's representation of Orpheus is in fact that of a coward; instead of choosing to die in order to be with his love, he mocked the deities in an attempt to visit Hades, to get her back alive. As his love was not "true"—meaning that he was not willing to die for it—he was punished by the deities, first by giving him only the apparition of his former wife in the underworld and then by having him killed by women.[3]

One of Antiquity's greatest poets, Virgil's legacy is seen across history. Following in the footsteps of his predecessor's Homer and Hesiod - Virgil's work inspires people even today. With inspiration for his poems coming from the political turmoil and change around him, Virgil's work offers insight into the tumultuous time he was living in.But who was Virgil, and why are his work's still so revered?In this episode, Tristan is joined by Dr Anne Rogerson from the University of Sydney to help shed some light on this mysterious figure. Looking at Virgil's three most famous works, The Georgics, The Eclogues, and of course The Aeneid - why has Virgil's legacy and name persevered throughout history?For more Ancients content, subscribe to our Ancients newsletter here. If you'd like to learn even more, we have hundreds of history documentaries, ad free podcasts and audiobooks at History Hit - subscribe today! Hosted on Acast. See acast.com/privacy for more information.

The late antique and medieval Church saw Virgil as a pagan herald of Christ, due to the seemign messianic prophecies in Eclogue IV. In a 1953 essay titled "Vergil and the Christian World," T.S. Eliot argues that the Christian sympathies in Virgil's poetry go even deeper than that single poem, and in fact suffuse the entire Virgilian corpus.T.S. Eliot's Vergil and the Christian World: https://www.jstor.org/stable/27538181Vergil's Eclogue 4 (Latin): https://www.thelatinlibrary.com/vergil/ec4.shtmlVergil's Eclogue 4 (English): http://classics.mit.edu/Virgil/eclogue.4.iv.htmlVirgil's Eclogues, Georgics, and Aeneid (Latin-English): https://amzn.to/3VlnUqrFustel de Coulanges's La Cité Antique (French): https://amzn.to/3yzATuZFustel de Coulanges's The Ancient City (English): https://bookshop.org/a/25626/9780648690542Alan Jacobs's The Year of Our Lord 1943: https://bookshop.org/a/25626/9780190864651T.S. Eliot's The Waste Land: https://poets.org/poem/waste-landPlutarch's On the Obsolescence of Oracles: https://amzn.to/3RVk4kWNew Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

Orpheus and Eurydice are famous for their doomed love story, but it turns out Orpheus is also famous for, well, inventing an entire religion separate from the traditional ancient Greek mythology and practices?!CW/TW: far too many Greek myths involve assault. Given it's fiction, and typically involves gods and/or monsters, I'm not as deferential as I would be were I referencing the real thing.Sources: Ovid's Metamorphoses, translated by Allen Mandelbaum, long quotes/songs translated by Brookes More from Theoi.com; Early Greek Myths by Timothy Gantz; Virgil's Georgics.Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

"Noting these tokens and examples some have saidthat a share of divine intelligence is in bees,and a draught of (a)ether: since there is a god in everything..."--Virgil, The "Georgics," 29 BCEStories from contemporary indigenous cultures convey an ecological consciousness of balance and symbiosis that is foreign to the way many people live today.Are there stories in the European tradition that can help those of us in that cultural mindset reconnect with our nature and the earth, and refashion this relationship? How does a myth or story become a source of guidance and wisdom? Support the show

Subscribe to Quotomania on Simplecast or search for Quotomania on your favorite podcast app!Virgil, or Vergil orig. Publius Vergilius Maro, (born Oct. 15, 70 BCE, Andes, near Mantua—died Sept. 21, 19 BCE, Brundisium), was the Greatest of Roman poets. The well-educated son of a prosperous provincial farmer, Virgil led a quiet life, though he eventually became a member of the circle around Octavian (later Caesar Augustus) and was patronized by Maecenas. His first major work, the 10 pastoral Eclogues (42–37), may be read as a prophecy of tranquility, and one has even been read as a prophecy of Christianity. The Georgics (37–30) point toward a Golden Age in the form of practical goals: the repopulation of rural lands and the rehabilitation of agriculture. His great epic, the Aeneid (begun c. 29, but unfinished at his death), is one of the masterpieces of world literature. A celebration of the founding of Rome by the legendary Aeneas at the request of Augustus, whose consolidation of power in 31–30 unified the Roman world, it also explores the themes of war and the pathos of unrequited love. In later centuries his works were regarded in the Roman Empire as virtually sacred. He was taken up reverently by Christians as well, including Dante, who, in his poem The Divine Comedy, made Virgil his guide through hell and purgatory.From https://www.britannica.com/summary/Virgil. For more information about Virgil:“Virgil”: https://www.poetryfoundation.org/poets/virgilThe Aeneid: https://www.penguinrandomhouse.com/books/291193/the-aeneid-by-virgil-translated-by-robert-fagles-introduction-by-bernard-knox/“Public Lives; A Bridge Between the Classics and the Masses”: https://www.nytimes.com/2004/04/13/nyregion/public-lives-a-bridge-between-the-classics-and-the-masses.html

Friends of the Rosary: The ancient Roman poet Virgil wrote in his Georgics the Latin phase “Tempus fugit”. Translated into English the expression means “times flies”. Noticing that time escapes, and almost nothing endures, might cause desolation and even despair among non-believers. Easter is about highlighting the opposite: the joy that explodes with the Resurrection and the beginning of an eternal time. This sounds great, isn't it? But are behaving accordingly? Mostly, we are not. If we were, our focus would be placed on accumulating richness in Heaven. This Easter, let's see our life in the light of the Resurrection. Let's think about what's ahead of our earthly death. In addition, let's reflect on how we want to arrive at the Final Judgement when our soul will be examined and our deeds considered. Ave Maria! Jesus, I Trust In You! [ Second Year Anniversary | In the Memory of María Blanca ] • April 23, 2021, Today's Holy Rosary on YouTube — Daily broadcast at 7:30 pm ET • In Memoriam of Maria Blanca: Testimonials

One of the most common questions for tarot readers is about how people can find ways to make a living doing what they love. In this episode, we talk about how the Knight of Pentacles attempts to answer that question, and get to some ecology and mythology along the way. We discuss the Bee Goddesses of ancient Crete, pollinators, the Great Plains buffalo, astrological correspondences, and where the bulls and the bees meet in the myth of Orpheus and Eurydice.This episode is dedicated to Amanda's kitty familiar, Pagan, who passed from this world in the early hours of January 12th, and all the listeners who have recently lost their loved ones. We send out our gratitude to all the Between the Worlds listeners who have offered their support and care, with special thanks to Nick Mattos and the Shift Network who generously sponsored a grove of 11 trees in the Superior National Forest in Pagan's honor. We dedicate the grove to all who are missing their loved ones right now.To find out more about our workshops either scroll down or visit our website. www.betweentheworldspodcast.com/shopTo leave a review of the podcast on iTunes, open your Apple Podcasts APP and scroll down to the comments. Or you can try to click this link (sometimes it works and sometimes it doesn't depending on your set up).Find us on Instagram at:Podcast: @BetweentheworldspodcastAmanda: @OracleofLACarolyn: @CarolynPennypackerRiggs REFERENCES FOR THIS EPISODE:Bee (Mythology)Aristaeus the bee god. Virgil, Georgics IV from https://www.poetryintranslation.com/PITBR/Latin/VirgilGeorgicsIV.phpThe Bees, from Virgil's Georgics https://www.the-tls.co.uk/articles/poem-week-bees-virgils-georgics-book-iv/Bee Goddess by Tau Tia L Douglass  https://www.templeoftheola.org/bee-goddess.htmlAntonio Machado, poem, Last Night As I Was SleepingTarot Correspondences, by T Susan ChangUnderstanding Aleister Crowley's Thoth Tarot, by Lon Milo Duquette'sQueering the Tarot, by Cassandra SnowThe Crowley Tarot by Akron and BanzhafUnderstanding the Tarot Court by Mary K. Greer********************************* WELCOME LOVERS: CARDS OF THE YEAR WORKSHOPIn this workshop, we'll look at the collective card of the year for 2022 –  the Lovers card – and discuss what it's offering us. We'll also look at your personal cards of the year, how they relate to the collective cards and to your soul card. CLICK HERE to register for Welcome Lovers: Cards of the Year Workshop.We've also got Candle Magick, we've got Empress Love Magick, we've got Ace of Swords protection magick and more. CLICK THIS LINK TO SHOPYou can also get your favorite witch a yearly subscription to our coven -- the gift that keeps on giving throughout the year, where you get workshops, monthly tarot studio classes, and lots of other goodies for a super reasonable price.Become a Between the Worlds Weird Circle Subscriber, click here. **********************************Learn More About Your Host Amanda Yates Garcia, & Buy Her BookTo order Amanda's book, "Initiated: Memoir of a Witch" CLICK HERE.To sign up for Amanda's newsletter, CLICK HERE.Amanda's InstagramAmanda's FacebookTo book an appointment with Amanda go to www.oracleoflosangeles.com*********************************Original MUSIC by Carolyn Pennypacker Riggs**********************************MIND YOUR PRACTICE PODCASTMind Your Practice - Carolyn's  podcast with arts consultant and author of Make Your Art No Matter What, Beth Pickens - is geared towards artists and writers looking for strategies and support to build their projects and practices (plus loving pep talks).There's even a club - “Homework Club” - which offers creative people support and strategies for keeping their projects and practices a priority with monthly webinars, worksheets, live QnA's, optional accountability pods, and ACTUAL HOMEWORK (that you'll never be graded on. Ever!)You can visit MindYourPractice.com for more details or listen wherever you stream Between the Worlds. ********************************** **********************************Get in touch with sponsorship inquiries for Between the Worlds at betweentheworldspodcast@gmail.com.**CONTRIBUTORS:Amanda Yates Garcia (host) & Carolyn Pennypacker Riggs (producer, composer). The BTW logo collage was created by Maria Minnis (tinyparsnip.com / instagram.com/tinyparsnip ) with text designed by Leah Hayes.

This time we invited Richard Minsky to our podcast, a bookbinder, book artist, teacher, and many things more. In the end, the episode became a three-parter, as we recorded with Richard for more than 3 hours. The first part is mostly dedicated to beginnings: printing in childhood, first experiences in bookbinding, shifting to art as a social commentary, and the origins of the Center for Book Arts in New York. In the other two parts, Richard talks and shows more of his bindings, digital world, politics, history, and takes us for a tour of his studio. Stay tuned, they will be published in the upcoming weeks! You can watch the video version of this podcast on our YouTube channel: https://www.youtube.com/watch?v=6Cvo1iNOGC0 Brought to you by iBookBinding. Bookbinding resources and tutorials: http://www.iBookBinding.com Become a patron (and get more content): https://www.patreon.com/ibookbinding You can ask our future guests questions on: Instagram — https://www.instagram.com/ibookbinding/ Discord — https://discord.gg/TJY5FeS Facebook — https://www.facebook.com/iBookBinding/ Find out more about Richard Minsky: - https://minsky.com/ - https://en.wikipedia.org/wiki/Richard_Minsky - https://centerforbookarts.org/people/richard-minsky - https://web.library.yale.edu/arts/special-collections/interviews-with-richard-minsky 00:00 – Beginning 00:55 – Richard's childhood: graphic art shop class, starting a first printing business at the age of 13 with a platen press 04:58 – Making a photo of Lyndon B. Johnson with handmade “Working press” shield 06:45 – How a printing press helped to attract 300 students to a Junior Astronomy Club's lecture 07:48 – Promoting events and printing art through the years 09:11 – Twists of life: Path from printing to bookbinding through astrophysics, car crash, economics, violin, and chorus 16:41 – Richard's firsts: full leather and tooled bindings made as a student of Daniel G. Knowlton in 1969 17:54 – “The Georgics” of Virgil with the French method of onlay: Learning on your own mistakes to make your bookbinding and design better 21:52 – “Garbage or archive”: The importance of documenting the process and the results of errors 25:43 – The shift from making “just” books to making book art that is a social commentary 34:28 – Origins of the Center for Book Arts in New York City 41:44 – Disconnect between the communities: design, art, and bookbinding. Possibility of collaborations 50:00 – Theoretical critical apparatus for discussion of bookbinding and book art. The “Material meets metaphor” methodology introduced by Richard Minsky 55:31 – Should an artist be versed in all the theories or can it be an intuitive art? Differences between art and craft 57:28 – Importance of being able to talk about your art 58:07 – Continuation of the story of the origin of the Center for Book Arts in New York City

A poem by the Latin poet Virgil, the second of his three known works. "Georgic" means "to work the land," and on such matters of labour Virgil dwells and celebrates. In a dramatic survey of practices including agriculture, viticulture, animal husbandry, and bee-keeping, as well as the themes and mythos of labour, pastoral life, the glory of Roman citizenship, and the chaos that disrupts the fruitfulness of our daily lives, Virgil weaves a lyrical tapestry of both Greek and Roman thread portraying the complex relationship between humanity and the divine. (Summary by George Emerson) Genre(s): Classics (Greek & Latin Antiquity), Single author --- Support this podcast: https://anchor.fm/3daudiobooks0/support

To cap off season 2, Nick and Austin tackle the remaining OK Computer b-sides, coming up with a grand theory to explain why some of these songs aren't as impressive as b-sides from The Bends. The two also have very conflicting feelings about the three "new" songs that showed up on OKNOTOK, the 20th anniversary edition of OK Computer. Did the band rerecord them in 2015? Fortunately, the episode ends with the OK Computer awards, where they get to select their favorite songs. Songs Discussed: 4:00 - "Lull" 7:33 - "How I Made My Millions" 12:20 - "I Promise" 18:20 - "Lift" 25:17 - "Man of War" 29:20 - The OK Computer Awards The "Creep" Award: The Best Song, Begrudgingly or Not Nick: "Paranoid Android" Austin: "Let Down" The "Blow Out" Award: Our Personal Favorite Song Austin: "Climbing Up the Walls" Nick: "Let Down" The "I Can't" Award: Most Improved Song Nick: "The Tourist" Austin: "No Surprises" and "Subterranean Homesick Alien" The "Million Dollar Question" Award: Best B-Side Nick: "Lift" (Minidisc Version) and "Palo Alto" Austin: "Palo Alto" https://pitchfork.com/reviews/albums/radiohead-ok-computer-oknotok-1997-2017/ (Pitchfork's review of OKNOTOK, including mention of "I Promise") https://www.youtube.com/watch?v=0sFvFVkeGVg ("I Promise" OKNOTOK video) https://en.wikipedia.org/wiki/MiniDiscs_(Hacked) (Radiohead MiniDisc leaks) https://www.youtube.com/watch?v=QBGaO89cBMI ("Lift" OKNOTOK video) https://www.youtube.com/watch?v=ripYh8-49Ek ("Lift" live from 1996) https://www.youtube.com/watch?v=VumfZ-UBdho ("Lift" from the MiniDisc leak) https://docs.google.com/document/d/1kA8u6UhjbutZ-b7TXzmX4qkOTg6nGC1vPg50WwCcZyo/preview (Guide to the MiniDisc leak) https://www.youtube.com/watch?v=DXP1KdZX4io ("Man of War" OKNOTOK video) https://www.youtube.com/watch?v=L9vAME_4Ws8 ("Man of War" on "Meeting People is Easy") https://www.youtube.com/watch?v=BboMpayJomw (Billie Eilish's "No Time To Die" James Bond theme song) https://www.youtube.com/watch?v=mfmQe_eBvrc (Radiohead's cover of "Nobody Does it Better") https://podcasts.apple.com/us/podcast/marlon-and-jake-read-dead-people/id1492163935 (Marlon and Jake Read Dead People podcast) http://classics.mit.edu/Virgil/georgics.1.i.html ("The Georgics" by Virgil)

A reading from the beginning of Virgil great poem of farming and nature, Georgics, in the translation by David Ferry. There will be more readings from this book to come. Any comments, or suggestions for readings I should make in later episodes, can be emailed to humanvoiceswakus1@gmail.com. I assume that the small amount of work presented in each episode constitutes fair use. Publishers, authors, or other copyright holders who would prefer to not have their work presented here can also email me at humanvoiceswakus1@gmail.com, and I will remove the episode immediately. --- Support this podcast: https://anchor.fm/humanvoiceswakeus/support

Virgil likes bees for their honey and their metaphorical nature. To join the discussion, visit the blog at Triumvir Clio's School of Classical Civilization. If there's no hyperlink showing up here, you can go to triumvirclio.school.blog to find a feed of recent episodes as well as discussion pages for every episode. Join me on Patreon at www.patreon.com/triumvirclio to get early access to ad-free episodes and bonus content. References Course Hero. "The Georgics Study Guide." Course Hero. 25 Mar. 2021. Web. 7 June 2021. . Ferry, David, translator. The Georgics of Virgil: Bilingual Edition, Farrar, Straus and Giroux, 2005. “Georgics". Penny's Poetry Fandom, https://pennyspoetry.fandom.com/wiki/Georgics. Accessed 6 June 2021 “The Georgics – Vergil – Ancient Rome – Classical Literature". Ancient Literature, https://www.ancient-literature.com/rome_vergil_georgics.html. Accessed 6 June 2021 --- Send in a voice message: https://anchor.fm/bethany-banner/message Support this podcast: https://anchor.fm/bethany-banner/support

We wrap up our discussion of the Georgics with a lot of talk about the meaning of bees, bee-keeping, and the fact that bees sleep very peacefully at night because they do not have sex. How does this relate to the myth of Orpheus and Eurydice? If all your bees die at once, say of the plague, will slaughtering a bull bring them back? Are horse-flies a punishment for excessive human acquisitiveness? Do your humble pod-casters, who are not farmers, in addition to all the other things they are not, illuminate any of this fabulous poem's mysteries, or do they only darken the already obscure? You will have to listen to find out.

Virgil goes into great detail on animal husbandry in Book 3 of the Georgics. To join the discussion, visit the blog at Triumvir Clio's School of Classical Civilization. If there's no hyperlink showing up here, you can go to triumvirclio.school.blog to find a feed of recent episodes as well as discussion pages for every episode. Join me on Patreon at www.patreon.com/triumvirclio to get early access to ad-free episodes and bonus content. References Course Hero. "The Georgics Study Guide." Course Hero. 25 Mar. 2021. Web. 7 June 2021. . Ferry, David, translator. The Georgics of Virgil: Bilingual Edition, Farrar, Straus and Giroux, 2005. “Georgics". Penny's Poetry Fandom, https://pennyspoetry.fandom.com/wiki/Georgics. Accessed 6 June 2021 “The Georgics – Vergil – Ancient Rome – Classical Literature". Ancient Literature, https://www.ancient-literature.com/rome_vergil_georgics.html. Accessed 6 June 2021 --- Send in a voice message: https://anchor.fm/bethany-banner/message Support this podcast: https://anchor.fm/bethany-banner/support

Here we begin our two part digression into the Georgics of Vergil. We consider the meaning of the implicit contrast Vergil draws between the solitary life of the farmer and the hectic life of the citizen in Rome. We ask ourselves, “Who is the audience for this poem?” Is Vergil attempting to teach farmers anything? Or is he only attempting to remind Roman soldiers, politicians, and social climbers of things about Nature they may have forgotten? What is the relationship between this poem and the Roman schools of Epicureanism and Stoicism? Finally, we consider the differences between Vergil's relationship to Nature and our own.

Virgil speaks for the trees in Book 2 of the Georgics. To join the discussion, visit the blog at Triumvir Clio's School of Classical Civilization. If there's no hyperlink showing up here, you can go to triumvirclio.school.blog to find a feed of recent episodes as well as discussion pages for every episode. Join me on Patreon at www.patreon.com/triumvirclio to get early access to ad-free episodes and bonus content. References Course Hero. "The Georgics Study Guide." Course Hero. 25 Mar. 2021. Web. 7 June 2021. . Ferry, David, translator. The Georgics of Virgil: Bilingual Edition, Farrar, Straus and Giroux, 2005. “Georgics". Penny's Poetry Fandom, https://pennyspoetry.fandom.com/wiki/Georgics. Accessed 6 June 2021 “The Georgics – Vergil – Ancient Rome – Classical Literature". Ancient Literature, https://www.ancient-literature.com/rome_vergil_georgics.html. Accessed 6 June 2021 --- Send in a voice message: https://anchor.fm/bethany-banner/message Support this podcast: https://anchor.fm/bethany-banner/support

Virgil expounds on farming in the first book of the Georgics. To join the discussion, visit the blog at Triumvir Clio's School of Classical Civilization. If there's no hyperlink showing up here, you can go to triumvirclio.school.blog to find a feed of recent episodes as well as discussion pages for every episode. Join me on Patreon at www.patreon.com/triumvirclio to get early access to ad-free episodes and bonus content. References Course Hero. "The Georgics Study Guide." Course Hero. 25 Mar. 2021. Web. 7 June 2021. . Ferry, David, translator. The Georgics of Virgil: Bilingual Edition, Farrar, Straus and Giroux, 2005. “Georgics". Penny's Poetry Fandom, https://pennyspoetry.fandom.com/wiki/Georgics. Accessed 6 June 2021 “The Georgics – Vergil – Ancient Rome – Classical Literature". Ancient Literature, https://www.ancient-literature.com/rome_vergil_georgics.html. Accessed 6 June 2021 --- Send in a voice message: https://anchor.fm/bethany-banner/message Support this podcast: https://anchor.fm/bethany-banner/support

Gardening literature is unusual. It, in the words of literature professor M.E. Bradford, mixes “practical agricultural advice and moral reflection.”In western culture, it goes back over 2,500 years, at least to Hesiod's The Works and Days in the 8th century BCE. Later Greeks followed suit, as did the Romans (Cato the Elder's De Agri Cultura, Virgil's Georgics). Agricultural literature was firmly ensconced in the classical world.It's no surprise that America followed suit. The early Americans loved ancient Rome, including its agrarian literature: “Roman poets, such as Horace and Virgil, praised an agrarian lifestyle, and their work struck a chord with the self-sufficient, hardy farmers of early America.” Paul MeanyColonial Americans wrote about gardening and agriculture in general. Thomas Jefferson, for instance (not surprising, given his agri-politics) and Washington in a few of his letters.

Dr. Shanon Brooks from Monticello College joins me to discuss what Georgics are and why each of us would be well-served to start growing a portion of our own food. Once in a great while, government regulation makes our lives better. A lot of the time, however, it leaves us with inferior products that are mandated by the bureaucracy. Gas cans are a great example of this. Clyde Wayne Crews has a great take on the epic failure of the gas can spout designed by EPA regulators. It's so easy to take freedom for granted. We'd be wise to listen when people who have actually lived under oppressive regimes warn about what led them to that place. As Ethan Yang explains, human nature is where the desire to dominate others originates. www.thebryanhydeshow.com --- Support this podcast: https://anchor.fm/loving-liberty/support

Five minutes of civilised calm, recorded in the peace of the English countryside. Sign up at https://marcsalmanac.substack.com With an extract from Virgil's Georgics. "So all things are fated to slide towards the worst, and revert by slipping back..." From the show: Song of Solomon 5:2 A letter from John Keats to his brother Tom, written on a walking tour of Scotland On this day: 20th July, 1304, Edward I takes Stirling castle On this day: 20th July, 1804, Richard Owen, who gave dinosaurs their name, is born in Lancaster Music to wake you up – Biscuits by Kacey Musgraves Sign up to receive email alerts and show notes with links when a new episode goes live at https://marcsalmanac.substack.com Please share this with anyone who might need a touch of calm, and please keep sending in your messages and requests. You can leave a voice message at https://anchor.fm/marc-sidwell/message. If you like Marc's Almanac please do leave a review on Apple podcasts. It really helps new listeners to find me. Have a lovely day. --- Send in a voice message: https://anchor.fm/marc-sidwell/message

In this episode of Christianity and Classical Culture, Dr. Fleming discusses the Georgics of Vergil: how and why Virgil uses a paean for agriculture and the rural life to teach deeper lessons about life, death, and responsibilities. In the final 20 minutes of the show there is a bit of disturbance with Dr. Fleming's audio. We apologize to listeners in advance. Original Air Date: July 4, 2017 Show Run Time: 58 minutes Show Guest(s): Dr. Thomas Fleming Show Host(s): Stephen Heiner Episode page: https://fleming.foundation/2017/07/season-1-christianity-and-classical-culture-episode-14-georgics/ Christianity and Classical Culture: https://fleming.foundation/category/podcasts/cacc/ Subscribe: https://fleming.foundation/membership-signup/ Christianity and Classical Culture℗ is a Production of the Fleming Foundation. Copyright 2016. All Rights are Reserved.

In this podcast, Vergil's Georgics, a didactic poem about farming, and Wordsworth's rustic, naturalistic poetry are compared.

An examination of Vergil’s connection between the rustic life and a life devoted to virtue in book II of the Georgics.

An exploration of the first book of Vergil’s Georgics and how he harkens back to the golden age of civilization.

Virgil’s Georgics (c. 29 BCE), or agriculture poems, show the poet reaching his full strength as a writer, and using an old form to analyze the history around him. Episode 53 Quiz: http://literatureandhistory.com/index.php/episode-53-quiz Episode 53 Transcription: http://literatureandhistory.com/index.php/episode-053-then-came-hard-iron Episode 53 Song: "The Ancient Republican" https://www.youtube.com/watch?v=pzNAutei6wA Bonus Content: http://literatureandhistory.com/index.php/bonus-content Patreon: https://www.patreon.com/literatureandhistory

Virgil's "Georgics" is basically porn about cows and Claire & Erin have the text messages to prove it.

HOLY SPACE SUITS, BATMAN, WHAT A THRILL RIDE! Welcome back to Meta Station for the first of our two-part finale recap. Erin’s back and we have no guests, so it’s just the two of us doing what we do best – yelling about our favorite television show for six hours (which we have edited heavily and chopped into two separate parts to avoid breaking your brains with our flailing). But man oh man that was a good hour of television! Tune in Wednesday for Part 2, the Science Island Spacestravaganza, but in the meantime, let’s talk about 412, the bunker, the Blakes, Abby Griffin being the world’s best mom, how the structure of the two episodes work back-to-back as a two-part finale, and why our favorite episodes of this show are the ones where everything focuses on one A-story full of crazy adventure and emotional stakes. __________________________________________ 0:00 – REUNITED AND IT FEEEEEEEELS SO GOOOOOOOOOOOOOOD 0:02 – If 412 Was a Dark and Lowkey Somber Survival Drama, 413 Was a Thrill Ride Action Movie (THIS IS NOT A COMPLAINT) 0:07 – We’re So Hyped for All Three Sets of Potential S5 Flashbacks (Space Squad, Lonely Clarke, Bunker Bickering) 0:11 - The One-Killer-Storyline Episodes of This Show Work So Well That Claire Is Even Willing to Forgive Jason for the Finale’s Complete Absence of Kabby, Though She Would Like Her Displeasure Noted For the Record 0:23 – Erin’s Thoughts on 412, Based on How Everything in 411 Led Into It, Were Decidedly Mixed, But A Lot of It Improves On Rewatch After Seeing 413 0:40 – The Moral and Emotional Difference Between “Decide Who You Invite Into the Bunker” vs. “Decide Who You Kick Out of the Bunker” 0:44 – Let’s Talk About “Good Guys”: How Abby’s Parting Words Fundamentally Transform Clarke In the Final Two Episodes 0:56 – Heads and Hearts: Abby and Bellamy Remind Clarke That Love Is Not Weakness, Which Frees Her to Be Her Best Self Even After Six Years Without Them 1:04 – A Brief Interlude to Yell About How CANON BRAVENLARKE HAS NEVER FELT SO POSSIBLE?? 1:14 – Abby’s Vision: Brain Damage-Induced Hallucination, Self-Fulfilling Prophecy, or WITCHCRAFT? 1:26 – Clarke and Jaha and the Notion of “Choice” 1:33 – Jaha vs. Octavia: Bad Leaders Are Full of Certainty, Good Leaders Experience Doubt 1:43 – We Do Need to Talk About the Bindi You Guys 1:53 – TIME TO YELL ABOUT THE SHOW’S AMAZING PRODUCTION DESIGN 1:56 – We Are So Emotional About the Blakes 2:09 – Professor Erin Has Some Thoughts on This Whole Prometheus Business and Would Like to Gently Suggest Reframing the Analogy Around Pandora Instead 2:14 – Are We the Only CW Television Podcast With a Section In Our Finale Recap About Virgil’s “Georgics” y/y 2:22 – We Love the Show Touching Back So Much This Season on the Importance of Jake and Aurora 2:26 – Clarke, Octavia, Raven, Kane: This Season Is Full of Characters Finding the Truest Version of Themselves By Incorporating Every Version of Themselves Into One Self

This lecture focusses on the two most prominent lovers in Metamorphoses 9-11, Orpheus and Pygmalion. Both also happen to be artists. We first examine Orpheus, paying particular attention to the ways in which Ovid reworks the Virgilian account in Georgics 4, and then Pygmalion, concentrating on the nature of his passion and the connections between the sculptor and the internal narrator who tells his story. We conclude with reflections on the implications of these stories for our understanding of Ovid’s representation of artists in Metamorphoses. Copyright 2014 Rhiannon Evans / La Trobe University, all rights reserved. Contact for permissions.

"The other day" Adam Gopnik writes, "my son was working his way through the text of Shakespeare's 'Henry V' with an eye to a student production". He read Canterbury's famous speech on how the well regulated kingdom is like a bee hive. "How could Shakespeare know that much about the division of bee-labour" he ponders "and not know that the big bee in the centre was -- a girl bee?" Gopnik takes us - via a bunch of bee experts - on a journey of "long and buzzing thoughts". He discovers a transgendered bee in Virgil's Georgics, dressed up as a king bee. He finds himself deep in the world of the Dutch biologist, Swammerdam. "Swammerdam!" he writes. "One of those great Northern European names, like Erasmus of Rotterdam that carries its credibility within its consonants". He draws lessons about the theory of knowledge and the working of the human mind. He rejects the notion "that thought proceeds in fortresses as ordered and locked as a beehive seems to be." In truth, he argues, "no age thinks monolithically, and no mind begins with absolute clarity ... The sticky honey of uncertainty, the buzz around the beehive's entrance - these are signs of minds at work".Producer: Adele Armstrong.

Martin Evans, Stanford Professor of English, gives a brief history of the way in which wine and its effects have been treated in western literature from Homer's "Odyssey" and Virgil's "Georgics" through Keats's "Ode to a Nightingale." (October 19, 2002)