Podcasts about homeric

This week: should the assisted dying bill be killed off? Six months after Kim Leadbeater MP launched the Terminally Ill Adults (End of Life) Bill, a group of Labour MPs have pronounced it ‘irredeemably flawed and not fit to become law'. They say the most basic aspects of the bill – having gone through its committee stage – do not hold up to scrutiny. Dan Hitchens agrees, writing in the magazine this week that ‘it's hard to summarise the committee's proceedings except with a kind of Homeric catalogue of rejected amendments' accompanied by a ‘series of disconcerting public statements'. With a third reading vote approaching, what could it tell us about the country we live in? Dan joins the podcast alongside the Revd Fergus Butler-Gallie, who provides the Spectator's diary for the week. (1:34) Next: where are all the rabbits? If you've noticed fewer rabbits across the countryside that might be due to a killer pandemic that has appeared on Britain's shores. Henry Williams raises awareness in the magazine this week about Rabbit Haemorrhagic Disease (RHD), which has a mortality rate of between 70 and 100% and has already left rabbits endangered in countries like Spain. The disease can kill suddenly and is particularly prolific within wild rabbits, which are less likely to be vaccinated than household pets. How concerned should we be? Henry joined the podcast to discuss. (20:56) And finally: are creme eggs delicious – or disgusting? ‘How do you eat yours?' asks the famous Cadbury's advert for creme eggs. James Innes-Smith, writing his notes on creme eggs in the magazine this week, responds ‘stamping on them in disgust'. James might not be a fan but most of the British public are – over 220 million of them are sold in the UK each year. Even more astonishing given they're only available to buy for a third of the year. Why are they loved so much? James joined the podcast alongside The Guardian's Lucy Mangan, who makes the case for creme eggs. (27:09) Presented by William Moore and Lara Prendergast. Produced by Patrick Gibbons.

This week: should the assisted dying bill be killed off? Six months after Kim Leadbeater MP launched the Terminally Ill Adults (End of Life) Bill, a group of Labour MPs have pronounced it ‘irredeemably flawed and not fit to become law'. They say the most basic aspects of the bill – having gone through its committee stage – do not hold up to scrutiny. Dan Hitchens agrees, writing in the magazine this week that ‘it's hard to summarise the committee's proceedings except with a kind of Homeric catalogue of rejected amendments' accompanied by a ‘series of disconcerting public statements'. With a third reading vote approaching, what could it tell us about the country we live in? Dan joins the podcast alongside the Revd Fergus Butler-Gallie, who provides the Spectator's diary for the week. (1:34) Next: where are all the rabbits? If you've noticed fewer rabbits across the countryside that might be due to a killer pandemic that has appeared on Britain's shores. Henry Williams raises awareness in the magazine this week about Rabbit Haemorrhagic Disease (RHD), which has a mortality rate of between 70 and 100% and has already left rabbits endangered in countries like Spain. The disease can kill suddenly and is particularly prolific within wild rabbits, which are less likely to be vaccinated than household pets. How concerned should we be? Henry joined the podcast to discuss. (20:56) And finally: are creme eggs delicious – or disgusting? ‘How do you eat yours?' asks the famous Cadbury's advert for creme eggs. James Innes-Smith, writing his notes on creme eggs in the magazine this week, responds ‘stamping on them in disgust'. James might not be a fan but most of the British public are – over 220 million of them are sold in the UK each year. Even more astonishing given they're only available to buy for a third of the year. Why are they loved so much? James joined the podcast alongside The Guardian's Lucy Mangan, who makes the case for creme eggs. (27:09) Presented by William Moore and Lara Prendergast. Produced by Patrick Gibbons.

Episode: 2696 Winged Words: The Homeric Epics as Oral Poetry.  Today, classicist Casey Dué listens to the Homeric epics.

In this enlightening conversation, Doc Brown, along with Dr. Judd Burton and Dr. Louis Markos delve into the rich tapestry of Greek mythology, the historical context of the Trojan War, and the significant events leading to the Bronze Age collapse. They explore the impact of natural disasters, the role of the Sea Peoples, and the historical context of the Exodus, all while emphasizing the importance of the Greek Dark Ages in shaping oral traditions and the Homeric literature. In this conversation, Lou Markos and Dr. Judd Burton explore the intricate relationship between mythology and history, particularly focusing on the Homeric epics and their reflections of the cultural memory of the Dark Ages. They discuss how the Iliad and the Odyssey encapsulate both historical events and mythological narratives, revealing insights into ancient civilizations and their legacies.The dialogue also touches on the relevance of classical studies in understanding modern contexts and challenges the linear perspectives of history influenced by evolutionary thought. In this conversation, Dr. Judd Burton and Lou Markos delve into the historical significance of biblical figures like Moses, the legacy of the Nephilim, and the pervasive nature of mythology in human culture. They explore how these themes intersect with history and the importance of reclaiming classical education to understand our cultural heritage. The discussion also touches on the role of mythology in shaping human understanding and the need for a holistic approach to education that integrates literature, history, and philosophy.Head over to http://www.prometheuslenspodcast.com to sign up for the "All Access Pass" and get early access to episodes, private community, members only episodes, private Q & A's, and coming documentaries. We also have a $4 dollar a month package that gets you early access and an ad free listening experience!The Epic of Esau book:https://a.co/d/dU8d7x9 Love the quality of these videos? Sign up for Riverside.fm through this link for a special offer!https://www.riverside.fm/?utm_campaign=campaign_5&utm_medium=affiliate&utm_source=rewardful&via=justin-brownSPONSORS:Squatch Survival Gear:http://www.squatchsurvivalgear.com Need help with video or audio? Give my boy Jason a shout! Tamayo.jason@gmail.comWant to donate to the show? Send your one time donation to “Elrod32” on Venmo or PayPal. All donations will get a shout out and thank you on a recording.Have you written a book? Have a show idea? Had a supernatural experience you'd like to share on the show? Go to the website and click the contact link. I'd love to hear from you!

A Ruminant of Homeric length about the distress of the liberal world order will be released tomorrow, but the fallout from the meeting between Ukrainian President Volodymyr Zelensky and U.S. President Donald Trump today necessitated a rapid emergency rant. Enjoy your bonus episode and the sunsetting of American honor. The Remnant is a production of The Dispatch, a digital media company covering politics, policy, and culture from a non-partisan, conservative perspective. To access all of The Dispatch's offerings—including Jonah's G-File newsletter, regular livestreams, and other members-only content—click here. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of High Theory, Ryan Ruby talks to us about Poetry. Our standard definition of poetry today is an institutional one, much like contemporary art: if art is what artists and museums and collectors call art, poetry is what poets and professors and publishers say is poetry. Ruby argues that this indefinable thing humans have been doing well nigh forever is better understood as a medium than a form. Poetry is a way of storing and transmitting information, a mechanism of entertainment and authority, and a speech act that attends to changes of state. In the episode, Ryan references Eric Havelock, author of The Muse Learns to Write (Yale UP, 1986), who described the Homeric poems as the encyclopedia of Bronze age Greece. He also cites Marcel Detienne's book The Masters of Truth in Archaic Greece (trans. Janet Lloyd, Zone Books, 1996) who describes poetry as a form of “magico-religious speech.” Ryan Ruby is a writer, most recently of the book length poem Context Collapse: A Poem Containing the History of Poetry (Seven Stories Press, 2024). It got reviewed in The New York Times. He has also written a novel, titled The Zero and the One (Twelve Books, 2017), and book reviews and essays for all the fancy places: The New Yorker, Harper's, The New York Review of Books, The New York Times, Bookforum, New Left Review, etc. He is currently at work on a nonfiction narrative book about Berlin called Ringbahn for Farrar Straus, and Giroux. The image for this episode is a still from an animation of a supercomputer simulation of a pair of neutron stars colliding, merging and forming a black hole, created at the NASA Goddard Space Flight Center. Image courtesy of the NASA Goddard Photo and Video Flickr account. This image is in the public domain. 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 this episode of High Theory, Ryan Ruby talks to us about Poetry. Our standard definition of poetry today is an institutional one, much like contemporary art: if art is what artists and museums and collectors call art, poetry is what poets and professors and publishers say is poetry. Ruby argues that this indefinable thing humans have been doing well nigh forever is better understood as a medium than a form. Poetry is a way of storing and transmitting information, a mechanism of entertainment and authority, and a speech act that attends to changes of state. In the episode, Ryan references Eric Havelock, author of The Muse Learns to Write (Yale UP, 1986), who described the Homeric poems as the encyclopedia of Bronze age Greece. He also cites Marcel Detienne's book The Masters of Truth in Archaic Greece (trans. Janet Lloyd, Zone Books, 1996) who describes poetry as a form of “magico-religious speech.” Ryan Ruby is a writer, most recently of the book length poem Context Collapse: A Poem Containing the History of Poetry (Seven Stories Press, 2024). It got reviewed in The New York Times. He has also written a novel, titled The Zero and the One (Twelve Books, 2017), and book reviews and essays for all the fancy places: The New Yorker, Harper's, The New York Review of Books, The New York Times, Bookforum, New Left Review, etc. He is currently at work on a nonfiction narrative book about Berlin called Ringbahn for Farrar Straus, and Giroux. The image for this episode is a still from an animation of a supercomputer simulation of a pair of neutron stars colliding, merging and forming a black hole, created at the NASA Goddard Space Flight Center. Image courtesy of the NASA Goddard Photo and Video Flickr account. This image is in the public domain. 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 this episode of High Theory, Ryan Ruby talks to us about Poetry. Our standard definition of poetry today is an institutional one, much like contemporary art: if art is what artists and museums and collectors call art, poetry is what poets and professors and publishers say is poetry. Ruby argues that this indefinable thing humans have been doing well nigh forever is better understood as a medium than a form. Poetry is a way of storing and transmitting information, a mechanism of entertainment and authority, and a speech act that attends to changes of state. In the episode, Ryan references Eric Havelock, author of The Muse Learns to Write (Yale UP, 1986), who described the Homeric poems as the encyclopedia of Bronze age Greece. He also cites Marcel Detienne's book The Masters of Truth in Archaic Greece (trans. Janet Lloyd, Zone Books, 1996) who describes poetry as a form of “magico-religious speech.” Ryan Ruby is a writer, most recently of the book length poem Context Collapse: A Poem Containing the History of Poetry (Seven Stories Press, 2024). It got reviewed in The New York Times. He has also written a novel, titled The Zero and the One (Twelve Books, 2017), and book reviews and essays for all the fancy places: The New Yorker, Harper's, The New York Review of Books, The New York Times, Bookforum, New Left Review, etc. He is currently at work on a nonfiction narrative book about Berlin called Ringbahn for Farrar Straus, and Giroux. The image for this episode is a still from an animation of a supercomputer simulation of a pair of neutron stars colliding, merging and forming a black hole, created at the NASA Goddard Space Flight Center. Image courtesy of the NASA Goddard Photo and Video Flickr account. This image is in the public domain. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/poetry

Dcn. Harrison Garlick, Mr. Thomas Lackey, and the Adam Minihan come together to discuss the second part of the Libation Bearers, the second play in Aeschylus' Oresteia. Visit thegreatbookspodcast.com for guides and more information.Support us on Patreon and get access to guides!The second half of the Libation Bearers moves decisively toward the climax of Orestes' role as blood avenger, culminating in the deaths of Clytemnestra and Aegisthus. He will enact the justice that is demanded, and in turn be guilty of murdering his own blood—his mother. As Adam observed, “Orestes is both hero and victim.” This tangled question of justice—whether Orestes can fulfill his father's demand without succumbing to his mother's curse—creates the tension from which Aeschylus will bring forth a narrative not in Homer—the third part of the triad, the Eumenides.I. Orestes' Plan: Vengeance Under the Guise of Guest Friendship (634)Orestes arrives at the house of his father disguised as a stranger (634). Notice, however, that the dynamics of xenia in this scene are subtly off-kilter from the start. First, no one is answering the door (636). Second, the porter asks the stranger for his name (639), an immediate breach of Homeric norms in the Iliad and Odyssey where hospitality was always extended before the host asks who the guest is. The cultural norm of guest-friendship being poorly shown by the house of Clytemnestra and Aegisthus is a subtle sign that the house is disordered and unhealthy. Like Odysseus, Aeschylus has Orestes come home in disguise and lie about his identity (556). Thomas noted the complexity and methodical planning of Clytemnestra's murder of Agamemnon juxtaposed with the simplicity of Orestes' plan of revenge.A key part of this deception is his claim that he, Orestes, has died, a declaration that seems unnecessary for his mission (665). Why does Orestes tell them he's dead? One answer could be another parallel Aeschylus is making with the Odyssey: like Odysseus the beggar testing the loyalty of those in Ithaca prior to his reveal, so too is Orestes using news of his death to test those in the palace at Argos. In other words, he can observe who shows true despair at the news of his death—those are his friends in this mission of vengeance.Check out our written guide for more information!

AMDG. From sea monsters and magic spells to archery contests and family reunions, this book has something for everyone. Join Bonnie, Steven, and Jordan as they dive into the great Homeric epic, the Odyssey. The group discusses major themes to watch out for in the Odyssey, including family life and wisdom; considers the must-ask questions, like whether Odysseus changes throughout the story; and provides you with a complete summary in easy-to-digest pieces.   Whether you're reading the Odyssey for yourself or just want to know what to ask your children about, this is the episode for you. Don't miss it!   Related links & Kolbecast episodes:  The Odyssey and related study materials in the Kolbe Academy bookstore  Kolbecast Humanities series:  220 Decoding Mythology to Reveal Christianity  225 On the Same (Greco-Roman) Page  229 Take a Note from Homer  234 Adding Color to What Is Black & White  239 Divine Plot Twist  Have questions or suggestions for future episodes or a story of your own experience that you'd like to share? We'd love to hear from you! Send your thoughts to podcast@kolbe.org and be a part of the Kolbecast odyssey.   We'd be grateful for your feedback! Please share your thoughts with us via this Kolbecast survey!   The Kolbecast is available on Apple Podcasts, Spotify, and most podcast apps. By leaving a rating and review in your podcast app of choice, you can help the Kolbecast reach more listeners. The Kolbecast is also on Kolbe's YouTube channel (audio only with subtitles).  Using the filters on our website, you can sort through the episodes to find just what you're looking for. However you listen, spread the word about the Kolbecast! 

Sara Burdorff joins Jana Byars to talk about her new book, Maternity, Monstrosity and Heroic (Im)mortality from Homer to Shakespeare (Amsterdam University Press, 2025). This work uses an adaptation of monster theory to rethink the foundations of epic-heroic immortality. Rather than focusing on a specific monster or monsters, the author identifies the "belly-monstrous" as a crucial point of intersection between mothers and warriors in traditional narratives of the Trojan War. Identifying the gestating/digesting belly as the center of the Iliadic world, this groundbreaking approach disrupts androcentric readings of the Iliadic warrior and his ethos, emphasizing the crucial role of female suffering in the generation and preservation of immortal legacy. The author reconsiders ancient Greek depictions of the Trojan War and its aftermath, including Homeric epic and the tragedies of Aeschylus and Euripides, and illuminates the cohesive patterning of Shakespeare's "mother-warrior" plays, which place inherited Iliadic-belly-monstrous motifs in conversation with cultural anxieties of late Elizabethan England. With meticulous scholarship and captivating analysis, Maternity, Monstrosity, and Heroic (Im)mortality from Homer to Shakespeare redefines the relationship between mothers and warriors in the Iliadic-heroic ideal, paving the way for new interpretations of war, grief, and immortal glory in a broad range of literary and cultural contexts. 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

Sara Burdorff joins Jana Byars to talk about her new book, Maternity, Monstrosity and Heroic (Im)mortality from Homer to Shakespeare (Amsterdam University Press, 2025). This work uses an adaptation of monster theory to rethink the foundations of epic-heroic immortality. Rather than focusing on a specific monster or monsters, the author identifies the "belly-monstrous" as a crucial point of intersection between mothers and warriors in traditional narratives of the Trojan War. Identifying the gestating/digesting belly as the center of the Iliadic world, this groundbreaking approach disrupts androcentric readings of the Iliadic warrior and his ethos, emphasizing the crucial role of female suffering in the generation and preservation of immortal legacy. The author reconsiders ancient Greek depictions of the Trojan War and its aftermath, including Homeric epic and the tragedies of Aeschylus and Euripides, and illuminates the cohesive patterning of Shakespeare's "mother-warrior" plays, which place inherited Iliadic-belly-monstrous motifs in conversation with cultural anxieties of late Elizabethan England. With meticulous scholarship and captivating analysis, Maternity, Monstrosity, and Heroic (Im)mortality from Homer to Shakespeare redefines the relationship between mothers and warriors in the Iliadic-heroic ideal, paving the way for new interpretations of war, grief, and immortal glory in a broad range of literary and cultural contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Sara Burdorff joins Jana Byars to talk about her new book, Maternity, Monstrosity and Heroic (Im)mortality from Homer to Shakespeare (Amsterdam University Press, 2025). This work uses an adaptation of monster theory to rethink the foundations of epic-heroic immortality. Rather than focusing on a specific monster or monsters, the author identifies the "belly-monstrous" as a crucial point of intersection between mothers and warriors in traditional narratives of the Trojan War. Identifying the gestating/digesting belly as the center of the Iliadic world, this groundbreaking approach disrupts androcentric readings of the Iliadic warrior and his ethos, emphasizing the crucial role of female suffering in the generation and preservation of immortal legacy. The author reconsiders ancient Greek depictions of the Trojan War and its aftermath, including Homeric epic and the tragedies of Aeschylus and Euripides, and illuminates the cohesive patterning of Shakespeare's "mother-warrior" plays, which place inherited Iliadic-belly-monstrous motifs in conversation with cultural anxieties of late Elizabethan England. With meticulous scholarship and captivating analysis, Maternity, Monstrosity, and Heroic (Im)mortality from Homer to Shakespeare redefines the relationship between mothers and warriors in the Iliadic-heroic ideal, paving the way for new interpretations of war, grief, and immortal glory in a broad range of literary and cultural contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

Sara Burdorff joins Jana Byars to talk about her new book, Maternity, Monstrosity and Heroic (Im)mortality from Homer to Shakespeare (Amsterdam University Press, 2025). This work uses an adaptation of monster theory to rethink the foundations of epic-heroic immortality. Rather than focusing on a specific monster or monsters, the author identifies the "belly-monstrous" as a crucial point of intersection between mothers and warriors in traditional narratives of the Trojan War. Identifying the gestating/digesting belly as the center of the Iliadic world, this groundbreaking approach disrupts androcentric readings of the Iliadic warrior and his ethos, emphasizing the crucial role of female suffering in the generation and preservation of immortal legacy. The author reconsiders ancient Greek depictions of the Trojan War and its aftermath, including Homeric epic and the tragedies of Aeschylus and Euripides, and illuminates the cohesive patterning of Shakespeare's "mother-warrior" plays, which place inherited Iliadic-belly-monstrous motifs in conversation with cultural anxieties of late Elizabethan England. With meticulous scholarship and captivating analysis, Maternity, Monstrosity, and Heroic (Im)mortality from Homer to Shakespeare redefines the relationship between mothers and warriors in the Iliadic-heroic ideal, paving the way for new interpretations of war, grief, and immortal glory in a broad range of literary and cultural contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Sara Burdorff joins Jana Byars to talk about her new book, Maternity, Monstrosity and Heroic (Im)mortality from Homer to Shakespeare (Amsterdam University Press, 2025). This work uses an adaptation of monster theory to rethink the foundations of epic-heroic immortality. Rather than focusing on a specific monster or monsters, the author identifies the "belly-monstrous" as a crucial point of intersection between mothers and warriors in traditional narratives of the Trojan War. Identifying the gestating/digesting belly as the center of the Iliadic world, this groundbreaking approach disrupts androcentric readings of the Iliadic warrior and his ethos, emphasizing the crucial role of female suffering in the generation and preservation of immortal legacy. The author reconsiders ancient Greek depictions of the Trojan War and its aftermath, including Homeric epic and the tragedies of Aeschylus and Euripides, and illuminates the cohesive patterning of Shakespeare's "mother-warrior" plays, which place inherited Iliadic-belly-monstrous motifs in conversation with cultural anxieties of late Elizabethan England. With meticulous scholarship and captivating analysis, Maternity, Monstrosity, and Heroic (Im)mortality from Homer to Shakespeare redefines the relationship between mothers and warriors in the Iliadic-heroic ideal, paving the way for new interpretations of war, grief, and immortal glory in a broad range of literary and cultural contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/folkore

Sara Burdorff joins Jana Byars to talk about her new book, Maternity, Monstrosity and Heroic (Im)mortality from Homer to Shakespeare (Amsterdam University Press, 2025). This work uses an adaptation of monster theory to rethink the foundations of epic-heroic immortality. Rather than focusing on a specific monster or monsters, the author identifies the "belly-monstrous" as a crucial point of intersection between mothers and warriors in traditional narratives of the Trojan War. Identifying the gestating/digesting belly as the center of the Iliadic world, this groundbreaking approach disrupts androcentric readings of the Iliadic warrior and his ethos, emphasizing the crucial role of female suffering in the generation and preservation of immortal legacy. The author reconsiders ancient Greek depictions of the Trojan War and its aftermath, including Homeric epic and the tragedies of Aeschylus and Euripides, and illuminates the cohesive patterning of Shakespeare's "mother-warrior" plays, which place inherited Iliadic-belly-monstrous motifs in conversation with cultural anxieties of late Elizabethan England. With meticulous scholarship and captivating analysis, Maternity, Monstrosity, and Heroic (Im)mortality from Homer to Shakespeare redefines the relationship between mothers and warriors in the Iliadic-heroic ideal, paving the way for new interpretations of war, grief, and immortal glory in a broad range of literary and cultural contexts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

On today's Hermes Historia Michaela tells Liv the Homeric origins of her favourite messed up ancient family... For future episodes of Hermes Historia (aside from a few one offs we might release now and then!) subscribe to the podcast's Patreon. The Oracle Edition features AD-FREE episodes, Hermes Historia, and so much more! patreon.com/mythsbaby 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: Brethlein, J. 2010. “From ‘Imperishable Glory’ to History: The Iliad and the Trojan War.” In Epic and History, edited by D. Konstans and K. A. Raaflaub, 122-144. Malden: Wiley-Blackwell. A Dictionary of Greek and Roman Biography and Mythology by William Smith. Homer the Preclassic by Gregory Nagy Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions. See omnystudio.com/listener for privacy information.

I wanted to like this movie. Really, I did. I tried to like it. But modern realism is just totally unsuited to the Homeric epics and like, also...maybe to telling a coherent story at all? Ralph Feinnes and Juliette Binoche are both terrific actors, but The Return failed for me at every level and here's why. Plus: read more at The New Jerusalem.  Register for Spring courses at The Ancient Language Institute: https://ancientlanguage.com/youngheretics/ Join in the Rejoice Evermore Advent Calendar: https://rejoiceevermore.substack.com/p/coming-soon-light-of-the-world-the Order Light of the Mind, Light of the World (and rate it five stars): https://a.co/d/2QccOfM

Travis Hopson of Punch Drunk Critics reviews THE RETURN, reuniting Ralph Fiennes and Juliette Binoche in a new take on Homer's The Odyssey.THE RETURN opens in theaters on December 6th.All of this and more can be found at www.punchdrunkcritics.com!Subscribe to Punch Drunk Critics on YouTube:    / @punchdrunkcritics1  Follow Punch Drunk Critics on Twitter:   / pdcmovies  Follow Punch Drunk Critics on Facebook:   / pdcmovies  You can also subscribe to our podcast Cinema Royale anywhere you get your podcasts!#ralphfiennes #juliettebinoche #TheReturn

FROM THE ARCHIVESWelcome back to another episode! An exclusive interview with author, food writer and all around brilliant human Sejal Sukhadwala, where we talk about Indian food, Indian history, the word curry, and the spread of said food but also Indian cuisine around the world and especially UK. We've met at the British Library Member's Area -hence the background chatter- and talking for nearly two hours about the long story of Indian food.Since starting this podcast over two years now, I've covered many many topics from the ancient world. But I've never ventured in great detail in India's past, to examine her vast, rich cuisine and history into any detail. Of course we know the ancient Greeks and Romans had trade networks in land and on sea that stretched to the Indian subcontinent, and there was a complex and interconnected commerce of spices, of many expensive ingredients used in the ancient Greek and Roman cuisine. Chiefly pepper, black and long pepper, but also cinnamon and ginger and various others. Some of the world's earliest civilizations rose and fell in the Indian subcontinent long before the Greeks wrote and spread the Homeric epics. But what do we know of the Indian culinary history? What do we know of their foods and ancient recipes? Did the complex mix of religions over the millennia and especially with Hinduism and later on Buddhism played a significant role in the diet of the people?Have many things survived? What's the lineage that connects the past inhabitants of this vast land to the present day? Many of our staples today and some of the most popular vegetables and fruits have their origins in India. Cucumbers and aubergines are two prime examples. Sugar from sugarcane first is mentioned in ancient India of 1000BCE as we've seen in the episode of the podcast with Dr Neil Buttery a couple of months ago…Well I'm very happy to say that I have a very esteemed guest on today's episode to talk to us about many aspects of the complex and often misunderstood cuisine! Today's episode will be a sort of introduction to the world of Indian cooking and I hope in the near future to explore a lot more in depth and detail the fragrant sweet and savoury character of the food from ancient times till the modern age of spice trade with the English Portuguese and Dutch…Enjoy!Thom & The Delicious LegacySupport this show http://supporter.acast.com/the-delicious-legacy. If you love to time-travel through food and history why not join us at https://plus.acast.com/s/the-delicious-legacy. Hosted on Acast. See acast.com/privacy for more information.

In 18th century America, this book was second in popularity only to the Bible.It was a favorite of many thinkers and leaders throughout history, including Emerson, Napoleon, Machiavelli, Nietzsche, and even President Truman.Yet, you probably haven't read it.It's Plutarch's Parallel Lives.If you're not familiar with Plutarch's Lives, you're in for a treat, as today's episode offers a great intro. My guest, Alex Petkas, found that even though he's a former classicist and professor, Plutarch's Lives is still a tough read, which is why he started a podcast, The Cost of Glory, to make it more accessible to people. He does the same thing on today's episode, sharing the background on Plutarch's set of biographies and its major themes. Alex explains why Plutarch thought that biography was a powerful way to transmit morals and how the Homeric virtue he had in mind differed from that of just having good, upstanding character. Alex then gives us a taste of Plutarch as we discuss the lives of two obscure Greek and Roman figures. We end our conversation with how to get started studying Plutarch yourself.Resources Related to the PodcastCost of Glory websiteAlex's resource on how to read Plutarch's Lives, with links to the mentioned Penguin editionsAlex's recommended episodes of the Cost of Glory podcast:Pompey I: Kid ButcherCrassus I: Richest Man in RomeAoM Article: An Intro to EnvyAoM Article: Envy, Ressentiment, and the Inversion of ValuesAoM Podcast #949: Unpacking The Emotion No One Likes to Talk AboutSullaEumenesSertoriusBlood and Thunder: The Epic Story of Kit Carson and the Conquest of the American West by Hampton Sides + AoM podcast episode about the bookConnect with Alex PetkasAlex on LinkedInAlex on XAlex on IG

In The Odyssey, Penelope is mostly a side character who exists to be faithful to Odysseus (and clever enough to be compatible with him). Atwood's Penelopiad asks: what was Penelope up to? What did she want? What if the Homeric version of Odysseus' story isn't the true one? And what if Penelope's version isn't either? This episode is sponsored by BetterHelp. Give online therapy a try at betterhelp.com/overdue and get on your way to being your best self.Our theme music was composed by Nick Lerangis.Follow @overduepod on Instagram and BlueskyAdvertise on OverdueSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This week the guys interview (via Zoom from Chicago) wandering troubadour Joe Goodkin, a singer/songwriter/guitarist who has traveled the world performing his intimate interpretations of Homer's Odyssey and Iliad. This lively conversation includes Joe's background as a Classics major at the University of Wisconsin, his dues-paying in rock bands in the Chicago area, and most of all his deep desire to meld his loves of ancient epic poetry and making music. Joe also performs a couple of his songs live on air which offer a taste of how effectively he zeroes in on Homer's deep and timeless understanding of human experience. And if all that doesn't grab you, it's worth it to hear Dave get irritated when grunge gets mentioned. You can find Joe's work here: https://www.thebluesofachilles.com https://www.joesodyssey.com https://www.joegoodkin.com  

The first product we cover in the Session Replay series is PostHog. To learn about it, we invited Vincent Pavero, Co-Founder, CEO at Homeric and Product Coach & Advisor at Vincent.pm. PostHog is the first open source product we are covering on the podcast, which is an interesting point in itself, and we wondered aloud on the show why there aren't more open source products for product people. PostHog is not just a Session Replay platform, as it also supports product analytics, surveys, feature flags, A/B testing and more! Vincent loves it for this reason, as he has replaced 7 tools that he used previously by PostHog!We did focus our discussion on the show on Session Replay, and its strengths in PostHog. This includes the basic features: access and playback of user's sessions, filter to find sessions, anonymous vs signed in users, skipping inactivity periods, overlay with features, heat map, rich-click detector, a band on the screen to show where they go lowest, sharing and exporting recordings, etc. Being geared mainly to product engineers, PostHog has additional features such as an inspector to see what happens in the browser (front end), and all the code that the browser is interacting with the back end.Join us as we explore with Vincent:How did he get to product Reasons to use a product like PostHog, and specifically session replayProduct analytics that goes beyond session recordingsThe pros and cons of using an open source product in our sectorSecurity measures for sensitive data Can AI create value in session replay?The importance of simplicity and consistencyPostHog perspective on their role in helping users analyze their product data Areas that can be improved in PostHog Deep understanding by PostHog of their users, as evident in their website and all documentation materials And so much more…To learn more about PostHog:https://posthog.com/ Connect with Vincent:LinkedIn: https://www.linkedin.com/in/vincentpavero/ Product coaching website: https://vincent.pm/ Homeric: https://homeric.ai Connect with Matt and Moshe on LinkedIn:Matt GreenMoshe MikanovskyNote: any views mentioned in the podcast are the sole views of our hosts and guests, and do not represent the products mentioned in any way.Please leave us a review and feedback ⭐️⭐️⭐️⭐️⭐️

fWotD Episode 2645: Homeric Hymns Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia’s finest articles.The featured article for Thursday, 1 August 2024 is Homeric Hymns.The Homeric Hymns (Ancient Greek: Ὁμηρικοὶ ὕμνοι, romanized: Homērikoì húmnoi) are a collection of thirty-three ancient Greek hymns and one epigram. The hymns praise deities of the Greek pantheon and retell mythological stories, often involving a deity's birth, their acceptance among the gods on Mount Olympus, or the establishment of their cult. In antiquity, the hymns were generally, though not universally, attributed to the poet Homer: modern scholarship has established that most date to the seventh and sixth centuries BCE, though some are more recent and the latest, the Hymn to Ares, may have been composed as late as the fifth century CE.The Homeric Hymns share compositional similarities with the Iliad and the Odyssey, also traditionally attributed to Homer. They share the same artificial literary dialect of Greek, are composed in dactylic hexameter, and make use of short, repeated phrases known as formulae. It is unclear how far writing, as opposed to oral composition, was involved in their creation. They may initially have served as preludes to the recitation of longer poems, and have been performed, at least originally, by singers accompanying themselves on a lyre or other stringed instrument. Performances of the hymns may have taken place at sympotic banquets, religious festivals and royal courts.There are references to the Homeric Hymns in Greek poetry from around 600 BCE; they appear to have been used as educational texts by the early fifth century BCE, and to have been collected into a single corpus after the third century CE. Their influence on Greek literature and art was relatively small until the third century BCE, when they were used extensively by Alexandrian poets including Callimachus, Theocritus and Apollonius of Rhodes. They were also an influence on Roman poets, such as Lucretius, Catullus, Virgil, Horace and Ovid. In late antiquity (c. 200 – c. 600 CE), they influenced both pagan and Christian literature, and their collection as a corpus probably dates to this period. They were comparatively neglected during the succeeding Byzantine period (that is, until 1453), but continued to be copied in manuscripts of Homeric poetry; all the surviving manuscripts of the hymns date to the fifteenth century. They were also read and emulated widely in fifteenth-century Italy, and indirectly influenced Sandro Botticelli's painting The Birth of Venus.The Homeric Hymns were first published in print by Demetrios Chalkokondyles in 1488–1489. George Chapman made the first English translation of them in 1624. Part of their text was incorporated, via a 1710 translation by William Congreve, into George Frideric Handel's 1744 musical drama Semele. The rediscovery of the Homeric Hymn to Demeter in 1777 led to a resurgence of European interest in the hymns. In the arts, Johann Wolfgang von Goethe used the Hymn to Demeter as an inspiration for his 1778 melodrama Proserpina. Their textual criticism progressed considerably over the nineteenth century, particularly in German scholarship, though the text continued to present substantial difficulties into the twentieth. The Homeric Hymns were also influential on the English Romantic poets of the early nineteenth century, particularly Leigh Hunt, Thomas Love Peacock and Percy Bysshe Shelley. Later poets to adapt the hymns included Alfred, Lord Tennyson, and Constantine P. Cavafy. Their influence has also been traced in the works of James Joyce, the films of Alfred Hitchcock, and the novel Coraline by Neil Gaiman.This recording reflects the Wikipedia text as of 00:47 UTC on Thursday, 1 August 2024.For the full current version of the article, see Homeric Hymns on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Arthur.

Stop me if you've heard this one: guy walks into a bar...and his head is an orange. If you know, you know. If you don't know, let me tell you how my favorite joke is also a perfect foil for the story that started it all in the Homeric universe, the Judgment of Paris. In hindsight it's pretty clear that Paris could have navigated the situation a little better, but...if you'da been there...if you'da seen it...how sure are you that you wouldn't have done the same?  Check out our sponsor, the Ancient Language Institute (now offering Old English instruction!): https://ancientlanguage.com/youngheretics/ I maked this: Gateway to the Epicureans: https://a.co/d/8x07OA9 Pre-order my new book, Light of the Mind, Light of the World: https://a.co/d/2QccOfM Subscribe to my new joint Substack with Andrew Klavan (no relation): https://thenewjerusalem.substack.com

GUYS. Guys. They're making an Odysseus movie. With Ralph Fiennes. Will it be any good? Will it do well at the box office? Does this mean I finally have to learn how to spell "Fiennes"? I don't know. But I do know I've been waiting for an opportunity to go back to Homer on this show since way back in episode one. So get in, losers, we're telling the whole story of the Homeric epics, starting today with the man (and the myth, and the legend) himself. Can't wait!! Check out our sponsor, the Ancient Language Institute (now offering Old English instruction!): https://ancientlanguage.com/youngheretics/ I maked this: "Rachel Maddow's J.D. Vance Fan Fiction" at The Washington Examiner https://www.washingtonexaminer.com/opinion/3090704/rachel-maddow-j-d-vance-fan-fiction/ Pre-order my new book, Light of the Mind, Light of the World: https://a.co/d/2QccOfM Subscribe to my new joint Substack with Andrew Klavan (no relation): https://thenewjerusalem.substack.com Watch Martin West snatch Gregory Nagy's wig: https://bmcr.brynmawr.edu/2001/2001.09.06/  

Welcome back to The Literary Life podcast and our series on J. K. Rowling's Harry Potter: Book 1. After sharing some thoughts on detective fiction as it relates to Rowling, our hosts Angelina Stanford and Thomas Banks discuss chapters 8-12. Some of the ideas they share are the following: Homeric echos and classical allusions in this book, the identity quest, the significance of characters' names, the four houses and the bestiary, the three parts of the soul, the Christian influence on Rowling's stories. Angelina also seeks to teach something about symbolism and structure of literature and art as seen through the Harry Potter books. Visit HouseofHumaneLetters.com for updates on classes with Angelina, Thomas, and other members of their teaching team. Previous episodes mentioned in this podcast: The Importance of the Detective Novel (Episode 3/174) Series on Gaudy Night by Dorothy Sayers (Episodes 4-8) Death on the Nile by Agatha Christie (Episode 79) Commonplace Quotes: The wise man combines the pleasures of the senses and the pleasures of the spirit in such a way as to increase the satisfaction he gets from both. W. Somerset Maugham, from The Narrow Corner For it is through symbols that man finds his way out of his particular situation and “opens himself” to the general and the Universal. Symbols awaken individual experience and transmute it into a spiritual act, into metaphysical comprehension of the world. Mircea Eliade, from The Sacred and the Profane The Fairies By William Allingham Up the airy mountain, Down the rushy glen,We daren't go a-hunting For fear of little men;Wee folk, good folk, Trooping all together;Green jacket, red cap, And white owl's feather!Down along the rocky shore Some make their home,They live on crispy pancakes Of yellow tide-foam;Some in the reeds Of the black mountain lake,With frogs for their watch-dogs, All night awake.High on the hill-top The old King sits;He is now so old and gray He's nigh lost his wits.With a bridge of white mist Columbkill he crosses,On his stately journeys From Slieveleague to Rosses;Or going up with music On cold starry nightsTo sup with the Queen Of the gay Northern Lights.They stole little Bridget For seven years long;When she came down again Her friends were all gone.They took her lightly back, Between the night and morrow,They thought that she was fast asleep, But she was dead with sorrow.They have kept her ever since Deep within the lake,On a bed of flag-leaves, Watching till she wake.By the craggy hill-side, Through the mosses bare,They have planted thorn-trees For pleasure here and there.If any man so daring As dig them up in spite,He shall find their sharpest thorns In his bed at night.Up the airy mountain, Down the rushy glen,We daren't go a-hunting For fear of little men;Wee folk, good folk, Trooping all together;Green jacket, red cap, And white owl's feather! Book List: Cormoran Strike Series by Robert Galbraith Murder Must Advertise by Dorothy L. Sayers The Name of the Rose by Umberto Eco Agatha Christie Margery Allingham Ngaio Marsh Fanny Burney Northrop Frye The Odyssey by Homer Fantastic Beasts and Where to Find Them by J. K. Rowling The Book of Beasts trans. by T. H. White The Once and Future King by T. H. White Fabulous Tales and Mythical Beasts by Woody Allen Support The Literary Life: Become a patron of The Literary Life podcast as part of the “Friends and Fellows Community” on Patreon, and get some amazing bonus content! Thanks for your support! Connect with Us: You can find Angelina and Thomas at HouseofHumaneLetters.com, on Instagram @angelinastanford, and on Facebook at www.facebook.com/ANGStanford/ Follow The Literary Life on Instagram, and jump into our private Facebook group, The Literary Life Discussion Group, and let's get the book talk going! http://bit.ly/literarylifeFB

In today's poem, Poe offers us an ode to the Homeric beauty that is also definitely giving some Stacy's-mom vibes. Get full access to The Daily Poem Podcast at dailypoempod.substack.com/subscribe

An epic poem deserves an epic, hour-long episode. Rose walks you through the great Homeric epic covering (a very small part of) the Trojan War. The Iliad is almost certainly the most-studied work in Western literature, but it can still surprise you. Come hear of the wrath of Achilles, and the Real Housewives of Mount Olympus, and that one poor guy who gets stuck headfirst in the ground.Want to read the transcript? Visit our website to read it (and to see the references we used to write the episode). You can also find us on social media! We're on Facebook, Instagram, Bluesky, and (ugh) the site formerly known as Twitter. Subscribe, rate, review and share! Hosted on Acast. See acast.com/privacy for more information.

Dcn. Harrison Garlick and Adam Minihan discuss the events BETWEEN the Iliad and the Odyssey. There is a notable gap between the Iliad and the Odyssey. As the Odyssey picks up after the fall of Troy, tradition turns to authors such as the Greek poet Sophocles, the Greek poet Euripides, and the Roman poet Virgil to tell the story of how Troy fell. The following questions, while tracking the fates of specific individuals, tell the narrative that occurs between the Iliad and the Odyssey. One may make a distinction between the Homeric tradition and the Greek tradition at large.What does this episode cover?What happens to Achilles?What happens to Giant Ajax?What happens to Paris?What is the story of the Trojan Horse?How does Troy fall?What happens to Astyanax, Hector's son?We start reading the Odyssey next! Join us!

What if the moral compass of an entire society could be shaped by its art and education? Join us as we uncover Socrates' provocative stance on poetry in the ideal republic, as laid out in Book 10 of Plato's Republic. We start by navigating the philosophical terrain of justice versus injustice through the lens of the Republic, positing it as a macrocosm of the soul's rational, spiritual, and appetitive elements. With a detailed discussion of the divided line and cave analogies, we highlight the relentless pursuit of true knowledge and the good. The crucial role of early education in shaping philosopher kings is underscored, emphasizing why controlled exposure to ideas is vital for nurturing just and wise rulers.Be prepared to question the authority of widely revered figures like Homer as we delve into Socrates' warnings about blindly following authoritative sources. We explore how misinterpretations of Homeric epics can lead to misguided moral decisions and how Socrates emphasizes the importance of examining the substance over the source. By dissecting how true understanding demands lived experience and genuine knowledge, this episode challenges the validity of teachings from those lacking firsthand expertise. Our conversation brings to light how individuals often miss deeper meanings without proper scholarly guidance, risking false interpretations.Finally, we turn our attention to the concept of Plato's forms, using a painter creating a sneaker as an analogy to illustrate existence in the intelligible realm beyond physical reality. We consider the implications of mimesis in art, drawing parallels with modern-day advertising, and explore the Stoic roots within the Republic, focusing on emotional detachment in the face of misfortunes. As we wrap up our philosophical journey, we touch on the transition from justice to contemplating the immortal soul, offering profound insights into Plato's philosophical landscape.

We discuss Proclus' titanic labours in the field of commentary – on many Platonic dialogues, but also on the Chaldæan Oracles, the Homeric poems, and a number of other texts – with Graeme Miles, an acute reader of Platonist philosophy and part of the team translating Proclus' Republic commentary into English. Come for Platonic commentary as spiritual practice, stay for the kosmic-astrological reading of the Myth of Er.

In this episode, Melissa explores the reception of Homer and Virgil, and the concept of 'family' in their epics, in 20th-century Germany and France. Transcription link: https://www.ucl.ac.uk/classics/sites/classics/files/family_in_broch_and_giraudouxs_receptions_of_the_homeric_and_virgilian_epics_transcript.docx Date of episode recording: 2021-06-28T00:00:00Z Duration: 00:20:43 Language of episode: English Presenter:Sofia Bongiovanni Guests: Melissa Pires da Silva Producer: Sofia Bongiovanni

Dcn. Harrison Garlick and Adam Minihan discuss Book 18 of the Iliad: The Shield of Achilles. Arguably the MOST philosophically dense book in the entire Iliad. Summary of the NarrativeWhat lesson does the "heart" of Achilles teach?How do we interpret the shield of Achilles?Check out our 115 QUESTION GUIDE to the Iliad. How should we interpret the shield of Achilles?The shield of Achilles presents a commentary on the cosmos. It is a testament to the Greek belief that the world is ordered and in balance. From the heavens to human civilization to the boundaries of the known world, a certain order and intelligibility permeates reality. Reality is not chaotic. Man inhabits an ordered whole.Homer presents the scenes on the shield starting with the center and moving outward in concentric circles toward the edge with certain circles having multiple parts. The scenes on the shield may be described as follows: 1. The earth, sky, sea, sun, and moon (18.565)2. The constellations (18.567)3. City at Peace: The wedding feast (18.573)4. City at Peace: The court of justice (18.580)5. City at War: A city under siege (18.593)6. City at War: Raid by the besieged (18.598)7. Ploughing the field (18.629)8. Harvesting the field (18.639)9. The vineyard festival (18.654)10. The cattle under attack (18.670)11. The flock in the meadow at peace (18.686)12. The circle of dancing and courtship (18.690)13. Ocean's River (18.708) On the shield itself, one may expect that Zeus would inhabit the center of shield rather than the heavenly bodies. The absence of Zeus at the center raises the question of the role of the gods within the cosmos. Notably, there is no ring dedicated to the Olympian gods, as one may think vital to a testament on the order of the cosmos. Moreover, the only Olympian gods that are mentioned are in the City at War. One may question whether there is a Homeric lesson embedded here on whether the gods are agents of order or chaos within the cosmic whole.The City at Peace is characterized by love and justice. The marriage is a witness to love and binding, while the court scene is a witness to justice and resolution. Note that the City at Peace is not without conflict; rather, the City at Peace is able to resolve the conflict through justice. The City at War is an obvious contrast. The city under siege inevitably recalls the current plight of Troy. It is, as noted above, the only section that includes the gods.The ploughing and harvesting scenes are naturally coupled. The plowmen enjoy wine as they work, and the harvesting depiction includes the presence of the king and terminates in a harvest feast (18.650). The pastoral imagery is coupled with characteristics of civilization. The vineyard scene is one of wine, music, innocence, and joviality. Though unnamed, it is all characteristic of Dionysus, the jovial wine-god. The cattle scene, however, is one marked by duty, danger, death,...

In his early opposition to the Iraq war and other overseas misadventures in Bosnia, Haiti and El Salvador, Mark Danner is one of the most respected observers of American foreign policy. So it was a real honor to sit down with him and talk about his life both as an American and as a critic of America's increasingly frayed relations with the rest of the world. Given his peripatetic life as a correspondent of overseas conflict, there's a Homeric quality to Mark Danner, both as a man and as a writer. And so it wasn't surprising that we began our conversation with Danner's memories of how the Illiad inspired his life of travel and adventure.Mark Danner is a writer, journalist and educator who has written on war and politics for more than three decades. He has covered conflicts in Central America, Haiti, the Balkans, Iraq and the greater Middle East, and has written extensively about the development of American foreign policy during the Cold War and the post-Cold War era, focussing on human rights and democracy. He has covered every American presidential election from the 2000 vote recount in Florida to Trump's “Capitol Coup” in 2021. His books include Spiral: Trapped in the Forever War (2016), Torture and the Forever War (2014), Stripping Bare the Body: Politics Violence War (2009), The Secret Way to War: The Downing Street Memo and the Iraq War's Buried History (2006), Torture and Truth: America, Abu Ghraib and the War on Terror (2004), The Road to Illegitimacy: One Reporter's Travel's Through the 2000 Florida Vote Recount (2004) and The Massacre at El Mozote: A Parable of the Cold War (1994). Danner was a longtime staff writer for The New Yorker and is a regular contributor to The New York Review of Books. Danner holds the Class of 1961 Distinguished Chair in Undergraduate Education at the University of California at Berkeley, and the James Clarke Chace Professor of Foreign Affairs and Humanities at Bard College. Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting KEEN ON, he is the host of the long-running How To Fix Democracy show. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children.Keen On is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

Who's for dinner?Topics in this episode include revisiting Ulysses-themed tarot, Odysseus' encounter with the Lestrygonians, being in Leopold Bloom's head once more, the Homeric parallels found in Ulysses' eighth episode, the dangers of being too hangry, translating The Odyssey into French, anthropomorphic geography, trophomorphism, the intersection of food and sexuality, bloody imagery, and why James Joyce connected fermentation to women.Support us on Patreon to access episodes early, bonus content, and a video version of our podcast.On the Blog:Ulysses & The Odyssey - The Lestrygonians — Blooms & BarnaclesBlooms & Barnacles Social Media:Facebook | Twitter | InstagramSubscribe to Blooms & Barnacles:Apple Podcasts | Spotify | YouTube

*My apologies; I had a broken microphone on the day of the recording. But thankfully John's audio quality is perfect! The Epic Cycle, also known as the Trojan Cycle, refers to a collection of ancient Greek epic poems that were composed between the 8th and 6th centuries BCE. It is a series of narratives that revolve around the events related to the Trojan War and its aftermath. Certainly most are familiar with The Iliad and the Odyssey. But there are other poems that exist today only in fragments or as references in other works including, of course, "The Cypria," which describes the origins of the Trojan War (e.g., the Judgment of Paris) and the events leading up to it.* But why is it called "The Cypria?" And then, of course, there is the King of Cyprus, Kinyras, mentioned in the Iliad. Who was he and where does he fit in this Homeric world? Join me as we discuss The Cypria and the mythical King of Cyprus, Kinyras** with John Franklin, from the University of Vermont. If you're interested in reading up on some of the existing fragments of the Cypria, check out this website. ------------------------------------------------------------------ *For a full background to the Epic Cycle, refer to February 15th's Primary Source episode description **According to Apollodorus in The Library: "This Cinyras in Cyprus, whither he had come with some people, founded Paphos; and having there married Metharme, daughter of Pygmalion, king of Cyprus, he begat Oxyporus and Adonis, and besides them daughters, Orsedice, Laogore, and Braesia. These by reason of the wrath of Aphrodite cohabited with foreigners, and ended their life in Egypt. And Adonis, while still a boy, was wounded and killed in hunting by a boar through the anger of Artemis."  You can read more on Kinyras here:

Bear with me. This is a long (but important!) episode description. Cyprus is mentioned only once in The Iliad. Kinyras, The King of Cyprus, gifts Agamemnon a breastplate as he prepares for war against Troy: "First [Agamemnon] strapped the splendid greaves around his shins, fitted with silver bindings around his ankles; Next he girt about his chest a breastplate, which in time before, Kinyras gave him to be a guest friend, for the great rumor had been heard in Cyprus that the Achaeans were about to sail out in their ships to Troy; for this reason Kinyras gave it to him, seeking favor with the king." -The Iliad 11:15-21 However, Cyprus is more intertwined in the Homeric Epics than that sole reference would seem to suggest. According to the ancient scholar and historian, Apollodorus, Kinyras was a legendary King of Cyprus and Priest of Aphrodite who was known for his beauty and musical skill. Apollodorus describes Kinyras as the father of several notable figures in Greek mythology, including the handsome Adonis. In his most famous work, The Library and Epitome (Bibliotheca), Apollodorus informs the reader that in the prelude to the Trojan War, Menelaus and Odysseus visited Kinyras to solicit him for ships to send to Troy. However, the King of Cyprus, being the Priest of Aphrodite, deceived them. Though he promised to send 50 ships, Kinyras provided only one for Agamemnon's cause -- and the rest were made of clay: "Menelaus went with Odysseus and Talthybius to Kinyras in Cyprus and tried to persuade him to join the battle. But he [Kinyras] made a gift of a breastplate for Agamemnon, who was not present; and vowing to send fifty ships, he sent one, which [name lost] the son of Mygdalion commanded. And molding the rest out of clay, he launched them into the sea." -Apollodorus 3.9 Kinyras technically fulfilled his obligation but drew the ire of Agamemnon. In later fragments and references, we learn that Agamemnon had, in fact, cursed the King of Cyprus, and drove him from his lands with his Achaean fleet (which some have said corresponds to the so-called Mycenaean Colonization that took place after the Trojan War). Kinyras would ultimately find refuge in Amathus -- the last "indigenous" city on Cyprus.* And then there is The Cypria -- one of the lost Epics that make up the Trojan Cycle.** It is possible that Apollodorus' story is referenced in its fragments but unfortunately, we know very little about The Cypria. The poem is thought to have covered the events leading up to the Trojan War, including the infamous Judgment of Paris and the Rape of Helen. It is believed to have been authored not by Homer, but by one Stasinus...of Cyprus. Next month I welcome John Franklin from University of Vermont to discuss the very Cypriot connections to this important lost Trojan Tale! --------------------------------------------------------------------- * For more on Amathus' "indigeneity," see episode 2, "The Linguistic History of Cyprus with Pippa Steele" and "Amathus with Thierry Petit" on Patreon! ** The Trojan Cycle (often referred to as the Epic Cycle) was a collection of the epic poems related to the Trojan War. Most readers are familiar with The Iliad and the Odyssey simply because they are the only works to have survived. Unlike the Homeric epics, these other poems exist only in fragmented pieces and summaries. There are, in fact, six other poems that made up the Epic Cycle. The order is as follows: The Cypria, The Iliad, Aethiopis, Little Iliad, Iliou Persis, Nostoi, the Odyssey and the Telegony.

In this episode of the Ultraculture podcast, Jason Louv is joined by P. D. Newman, an expert in the fields of alchemy, Hermeticism, and theurgy, with over two decades of immersion in these esoteric traditions. Newman shares insights from his latest work, a profound exploration into the ancient practice of theurgy, tracing its origins beyond the commonly acknowledged timeframe back to the era of Homer. He highlights how theurgy, a magical practice aimed at divinizing the soul for mystical union with the divine, shares roots with shamanic soul flight practices and was articulated in the epic meter of Homeric Greek. Newman delves into the theurgic themes present in the Odyssey and the Iliad, such as Odysseus's journey to Hades and the funeral pyre of Patroclus, showcasing the interconnectedness of Greek shamanic practices and theurgical rites. He also discusses the significant contributions of Neoplatonists like Porphyry and Proclus, who described theurgy using Homeric terms and linked it to broader philosophical and ritual contexts. Through a detailed analysis of telestikē, the theurgic technique of statue animation, and the divinization of the soul, Newman illustrates the ancient and complex nature of these practices, connecting them to Egyptian and Greek traditions. His study not only sheds light on the philosophical underpinnings of theurgy but also provides a rare glimpse into the actual ritual practices of ancient theurgists. This is an EXCELLENT and very unexpected show that goes on some very, very, very interesting tangents. You're going to love it. Show Notes P. D. Newman: Theurgy: Theory and Practice Magick.Me's latest longform YouTube: Top Three Tricks Every Magick Practitioner MUST Know. Like and subscribe, we want to release YouTubes as often as podcasts! Magick.Me

Hycean planets were thought to be covered by oceans of water, but a new study suggests it could be magma instead. And, author Rafi Kohan explains the psychological and physiological responses to trash talk, ahead of Super Bowl Sunday.Faraway Planets Could Have Oceans Of MagmaFar beyond our solar system are hycean planets—planets that have hydrogen-rich atmospheres and are covered in giant oceans. Scientists have long believed that those oceans were made of water, but a new study throws a wrench in that idea, suggesting that they could actually be oceans of magma.SciFri's John Dankosky talks with Sophie Bushwick, senior news editor at New Scientist based in NYC, about this and other science news of the week, including a new type of thunderstorm, how droughts are affecting the Panama Canal, inhalable nanoparticles that could carry antibiotics, which dog breeds live longest, and a fern whose dying leaves can sprout roots.The Art And Science Of Trash TalkAs frivolous as it may sound, the use of trash talk has a long, hilarious history that dates back to the Bible and the Homeric poems. Fundamentally, this insult-slinging is the presentation of a challenge, and it's found its way into sports, politics, and even cutthroat family board game nights.But there's a science to trash talk that explains why it's stuck around all these millennia, the psychology behind it, and how it can either rev up or fluster an opponent.Just in time for the 2024 Super Bowl, guest host John Dankosky talks with Rafi Kohan, author of Trash Talk: The Only Book About Destroying Your Rivals That Isn't Total Garbage.Read an excerpt from Trash Talk at sciencefriday.com.Transcripts for each segment will be available after the show airs on sciencefriday.com. To stay updated on all things science, sign up for Science Friday's newsletters.

What awaits you on this episode? GLORY! TAKE IT! ITS YOURS! Yes, we are paraphrasing the awful dialogue delivered haplessly by Brad Pitt in the 2004 Wolfgang Petersen epic, Troy. Loosely (very loosely) based on the Homeric poem, the Iliad, the movie explores the legendary Trojan War, a conflict sparked by the love affair between... The post Troy (2004) | The Rage of Achilles (1175 BCE) first appeared on Shows What You Know.

  We had an extremely interesting discussion with author PD Newman pertaining to theurgic history, theory and practice spanning topics such as the pre-Socratics, the Homeric epics, Hermetism, Alchemy, Chaldean Hekate, Gnosticism, and much more. https://www.innertraditions.com/author/p-d-newman https://www.simonandschuster.com/books/Theurgy-Theory-and-Practice/P-D-Newman/9781644118368   Outro by LOLOMIS  

Deacon Harrison Garlick and Adam Minihan take a slow read of Book 2 of The Iliad. Adam is not sure about this book, but by the end of the discussion, Deacon Garlick has talked Adam off the ledge.Book TwoThe Great Gathering of ArmiesThe rage of kings is strong—they're nursed by the gods, their honor comes from Zeus—they're dear to Zeus, the god who rules the world.Odysseus (2.226)14. What happens in the second book of the Iliad?Having accepted the petition of Thetis, Zeus sends a “murderous dream” to Agamemnon imploring him to muster his army and attack Troy (2.07). It is notable that “Dream” is personified, as is the “Dawn,” as a goddess (2.57), and Rumor, as “Zeus' crier” (2.109). Agamemnon receives the dream and shares it with his war council (2.63). The high king or chieftain of the Greeks then elects to test his men (2.86) and tells the army Zeus commands them to return to “Argos in disgrace” (2.129). The men rush to the ships to leave (2.174), but Hera sends Athena to intervene (2.183). Athena inspires Odysseus who in turn rouses the men to stay—reminding them of Calchas' prophecy they would conquer Troy in the tenth year (2.386). Nestor, the oldest of the Achaean war lords, encourages the men to stay as well (2.398), and, notably, Agamemnon only thanks Nestor afterward (2.439). There is then a roll call of the Achaean kings (2.573). The book ends with a similar roll call for the Trojans, which serves to introduce Prince Hector, commander of the Trojans and son of Priam, King of Troy (2.927). 15. What is the relation between Zeus and the kings of men?Odysseus declares, “The rage of kings is strong, they're nursed by the gods, their honor comes from Zeus—they're dear to Zeus, the god who rules the world” (2.226). Zeus' governance of the world is, at least in part, mediated through the kings of men. Homer provides such an example by Zeus working his will by influencing the actions of Agamemnon via the dream (2.07). The episode sheds further light on the relation between the will of Zeus and the free will of man. Note also, however, that the dream is a deceit. The gods are not united and Troy is not prime to be destroyed (2.16). The Dream also takes on the voice of Nestor (2.24). It is common for the gods to present their messages through faces familiar to the recipient. In response to the dream, Agamemnon tests his men and tells them Zeus has “plotted brutal treachery” and now commands they return home (2.134). The levels of irony and of deceit are notable. As Zeus lied to Agamemnon, Agamemnon now lies to his men. Moreover, Agamemnon's lie to his men about Zeus' treachery is more true than Agamemnon realizes. 16. Why is the dream repeated three times?It is a common characteristic for messages to repeated in full within the Homeric epics. Outside the benefit this would have for a bard, it also permits Homer a subtle literary device. Though the reader may be tempted to a certain inattention by all the repetition, Homer often has retellings change, add, or omit something. These small changes can have significant plot effects. A moderate example of this exercise can be seen in the fact that Zeus does not state that he pities Agamemnon. Such a statement is a gloss provided by Dream. To the extent such a statement could be true, it is certainly not true in the way Agamemnon believes.

Merriam-Webster's Word of the Day for December 21, 2023 is: Kafkaesque • kahf-kuh-ESK • adjective Something described as Kafkaesque has an often nightmarishly complex, bizarre, or illogical quality to it. More broadly, anything relating to or suggestive of the writing of Franz Kafka may be said to be Kafkaesque. // The airline is notorious for its Kafkaesque procedures for changing flights, even in situations where a flight is cancelled due to bad weather. See the entry > Examples: “Two people who had recently navigated the state's maze of housing programs also spoke to lawmakers on Thursday. ... Those living in poverty are expected to complete mountains of complicated paperwork to access aid and can be harshly penalized for any errors. For help, they must rely on overtaxed social workers, who are themselves often stumped by the Kafkaesque bureaucracy their clients face.” — Lola Duffort, VTDigger.org (Montpelier, Vermont), 6 Oct. 2023 Did you know? Franz Kafka (1883-1924) was a Czech-born German-language writer whose surreal fiction vividly expressed the anxiety, alienation, and powerlessness of the individual in the 20th century. The opening sentence of his 1915 story The Metamorphosis has become one of the most famous in Western literature (“As Gregor Samsa awoke one morning from uneasy dreams he found himself transformed in his bed into a gigantic insect”), while in his novel The Trial, published a year after his death, a young man finds himself caught up in the mindless bureaucracy of the law after being charged with a crime that is never named. So deft was Kafka's prose at detailing nightmarish settings in which characters are crushed by nonsensical, blind authority, that writers began using his name as an adjective a mere 16 years after his death. Although many other literary eponyms, from Austenian to Homeric, exist and are common enough, Kafkaesque gets employed more than most and in a wide variety of contexts, leading to occasional charges that the word has been watered down and given a lack of specificity due to overuse.

Marcellus - Rome's Sword Against HannibalParallel - PelopidasImportant PeopleArchimedes (sections 15-17; 19)Important PlacesNola - A small settlement near Naples.Tarentum -The Greek colony that had called Pyrrhus over to help them fight the Romans about eighty years before this Second Punic War. They switch sides several times, but their location on the spur of the calf of Italy makes them strategically important for either side. Naples - Originally a Greek colony, Syracuse - An even wealthier Syracuse than we last saw in the Live of Timoleon and Dion, but one which has a tyrant again. The tyrant, however, seems more humane the the ones we read about in the past. For one, he is friends with and funds a great many of Archimedes's most clever and ingenious engineering devices. Hiero is particularly glad of Archimedes's friendship as the Roman besiege Syracuse to bring it over to their side. Key Vices and VirtuesWar-loving (φιλοπόλεμος) - Some might say virtue, but Plutarch likely wants to make the point that this is a vice. Marcellus is talented in many types of war as well, from sieges to guerilla skirmishes to pitched battles. He loves everything about the troop movement, exercise, motivation, and implementation. Haughty (γαῦρος) - We saw this was a bad thing for Coriolanus, but Marcellus handles it much better. It does cause some strange choices, though, as he will defend himself in person twice against his detractors. Politics is still so very personal in Rome that his personal presence shames his litigious foes both times. ἀγέρωχος - high minded; arrogant (noble or lordly in Homer, later takes on pejorative tone) - It's hard to see if this is a gloss on haughty or a throwback to these older Homeric heroes. His love of one-on-one combat certainly has a Homeric flavor that Plutarch highlights (along with his parallel, Pelopidas), but it's hard to know if a leader should be high-minded or not, particularly because the dictionaries also provide us with definition like arrogant, which is universally bad. The context is key, and so pay close attention to how your translator uses these words. σώφρων - Practically wise. The tension between this virtue, which normally helps him so much against the wiliness of Hannibal, also seems to be temporarily paralyzed when he falls into the trap Hannibal sets for him. In what ways are the prideful sometimes prevented from seeing the best course of action? Philanthropic (φιλάνθρωπος) - Probably better translated as humane, this is Plutarch's highest compliment. Ultimately, anyone who learns this learned it from the Greeks. Plutarch is just fine being ruled by Hellenized Romans, but they must be Hellenized otherwise they'll run to the extremes of someone like Coriolanus. cf. Section 10 - naturally humane - τῷ φύσει φιλανθρώπῳA lover of Greek Education and Thought - (ἐραστής Ἑλληνικῆς παιδείας καὶ λόγων) - a lover of Greek education and wisdomSupport the show

Dr. Brent Vine, a professor emeritus of Classics and Indo-European Studies at UCLA, joins Lexie to discuss how linguists divide their field into subfields and periods, the development and importance of meter to both Homeric poetry and other forms of Greek poetry, and whether the Greeks had an ancient equivalent to Shakespearean English. So tuck in your togas and hop aboard Trireme Transit for this week's exciting odyssey! Don't forget to follow us on social media @The Ozymandias Project or visit our website www.theozymandiasproject.com!   Learn more about Dr. Vine: https://classics.ucla.edu/person/brent-vine/Check out Dr.Vine's publications on Academia: https://ucla.academia.edu/BrentVine Support us on Patreon: https://www.patreon.com/TheOzymandiasProject Custom music by Brent Arehart of Arehart Sounds and edited by Kevin Walker.  Get exclusive bonus content (ad free episodes, early releases, and experimental content) on Patreon! Hosted on Acast. See acast.com/privacy for more information.

How do you take a story everyone thinks they know, and look at it through a new lens? What role – if any – does the identity of the translator play in the retelling of a story? And what is it like telling your own story after spending much of your career interpreting – and being interpreted by – others?  This week, Audie chats with Emily Wilson. Wilson is the translator of Homeric epics like “The Odyssey.” She is a professor of Classical Studies at the University of Pennsylvania, and a frequent subject of headlines and stories herself. Her translation of The Iliad came out September 26. To learn more about how CNN protects listener privacy, visit cnn.com/privacy

How do you take a story everyone thinks they know, and look at it through a new lens? What role – if any – does the identity of the translator play in the retelling of a story? And what is it like telling your own story after spending much of your career interpreting – and being interpreted by – others?  This week, Audie chats with Emily Wilson. Wilson is the translator of Homeric epics like “The Odyssey.” She is a professor of Classical Studies at the University of Pennsylvania, and a frequent subject of headlines and stories herself. Her translation of The Iliad came out September 26.  To learn more about how CNN protects listener privacy, visit cnn.com/privacy Learn more about your ad choices. Visit megaphone.fm/adchoices

Throughout each day, all of us make little shifts in our roles and responsibilities; we take off one hat and put on another. Sometimes these shifts are physical, as when we commute from home to the office. Other times, the shifts are mental, as when we finish working on an administrative task and start working on a creative one.My guest calls these little shifts “microtransitions” and says that mastering them is a significant key in living a happy, fulfilled, and successful life. His name is Dr. Adam Fraser and he's a peak performance researcher and the author of The Third Space. As Adam explains, in each microtransition, there are three spaces: the first space which is the task, role, or place you're leaving behind, the second space, which is the task, role, or place you're transitioning to, and the third space which is the in-between transition itself. To make an ideal microtransition, you break that third space into three phases, and Adam walks us through how to execute each one so you can show up as your best self in the second space. We talk about how to make microtransitions between different work roles, and spend a lot of our conversation on how to improve the microtransiton between work and home — even if you work from home — so you can arrive ready to engage with your partner or family.Resources Related to the PodcastSunday Firesides: Your Routine Needs Rites of PassageAoM article on how to use a “Homeric bath” as a transitional “homecoming” ritualAoM article on how Alexander Graham Bell used “locational prompts” to be more productiveAoM article on doing different kinds of work in different placesSunday Firesides: Give Them the CreamConnect With Adam FraserAdam's Website