Podcasts about Menelaus

Dcn. Garlick, Dr. Frank Grabowski, and Thomas Lackey are reunited to discuss the first part of Agamemnon, the first play in Aeschylus' Oresteia. Check out thegreatbookspodcast.com for more information.From our written guide available to our supporters:The first play of the Oresteia tells of the homecoming of Agamemnon and is predominately animated by revenge. Aeschylus presents us with questions concerning the legitimacy of the Trojan war, how Argos has suffered without its king, and why Clytemnestra has plotted to murder her husband. Though chronologically Odysseus has not return home yet, one should compare this text to the Odyssey and Odysseus' own homecoming – written almost three hundred years prior by Homer. Aeschylus draws heavily from Homer but changes small but significant details, which creates a narrative that presents a profound lesson on the weaknesses of lex talionis as enacted by the blood avenger model. Throughout Agamemnon and into Libation Bearers, we are invited to consider whether a new model of justice is needed.I. The Opening: Unease and Gender Inversions (1)The play begins with an invocation to the gods, as will the following two plays. Through the watchman, Aeschylus communicates the time and setting to his audience in a manner typical of Greek drama. The watchman's opening monologue conveys a disquieting mood of fear and quiet dread. As observed, Lackey describes the opening as “a little eerie and a little bit off.” Notably, the watchman yearns for the return of Agamemnon, his king, and we note the king's absence has left the kingdom, Argos, in suffering (24, 37). One thinks here of the suffering of Ithaca without Odysseus in the Odyssey. The opening passages invites us to ask: “What has life been like in Argos over the past decade during the king's absence?” and “What is the effect of the empty throne of Argos upon its people?” From the outset, Aeschylus will play with gender roles and descriptions. Notice Clytemnestra, Agamemnon's wife, “maneuvers like a man” (13), while Agamemnon himself will be presented as effeminate. This thematic inversion invites readers to examine Aeschylus' pedagogical purpose for such language. As Dr. Grabowski observes, the toying with gender traits parallels Shakespeare's Macbeth, wherein Lady Macbeth similarly exhibits masculine qualities of ambition and dominance. As the play progresses, readers gain insight into life in Argos during Agamemnon's ten-year absence. The people long for an end to their suffering, for “an end to their pain” (23). Notably, Aeschylus allows us to see how Argos viewed the Trojan war (44), which is largely presented, at first, as a just war in which Agamemnon was the “great avenger” of Zeus punishing Troy for its violation of guest-friendship (45), i.e., Prince Paris absconding with Menelaus' wife, Helen. The reader should note whether Agamemnon's return starts to adjust this narrative....Check out our whole guide on the Oresteia.

Content warning: the title should tell you everything you need to know here. The descendants of Tantalus are violent, and they don't mess about. Tantalus is usually known for being the originator of the word tantalising. But how bad can his story really be? In this episode, Vince tells a progressively more horrified Cassie about the messed-up lives of his descendants- including Agamemnon and Menelaus... Sources for this episode: TBA

Dcn. Harrison Garlick is joined by Dr. Jared Zimmerer to discuss Book 17 of the Odyssey: The Stranger at the Gates. Dr. Jared Zimmerer is the Content Marketing Director and Great Books adjunct professor for Benedictine College in Atchison, Kansas. The former Senior Director of the Word on Fire Institute and the Dean of Pastoral Fellows. He holds a PhD in Humanities from Faulkner University and a master's degree in Theology from Holy Apostles College. He and his wife Jessica live in Atchison, Kansas, with their six children.Check out more resources at thegreatbookspodcast.com. From the guide:86. What happens in book seventeen?Telemachus returns home and presents himself to his mother (17.36). He tells of his journey to Pylos and Sparta, and how Menelaus told him that Odysseus was being held captive on the island of Calypso (17.45). The prophet, Theoclymenus, declares that Odysseus is already on Ithaca (17.168). Meanwhile, the Swineherd and Odysseus—in the guise of a beggar—start to make their way to the palace and are mocked by the goatherd, Melanthius (17.231). As they approached the palace, Odyssey sees the dog he trained as a puppy, Argo, “invested with ticks, half dead from neglect” laying on a pile of dung (17.319). Argo recognizes his master and Odysseus hides his tears (17.330). As Odysseus enters his home, “the dark shadow of death closed down on Argo's eyes” (17.359).Odysseus, as the beggar, tests the suitors by asking each one for a scrap to eat (17.398). The suitor Antinous mocks him and throws a stool at Odysseus (17.492). Odysseus is “unstaggered” by the blow, silent, “his mind churning with thoughts of bloody work” (17.513). The book ends with Penelope inviting Odysseus the beggar to come and tell her his story face to face (17.588). 87. How does the theme of guest-friendship (xenia) inform book seventeen? The predominant theme in book seventeen is that Odysseus returns home and does so as a guest in his own house. Homer is arguably drawing a parallel between Odysseus' return home and cyclops narrative. As Odysseus raided the cyclops' cave and intended to pervert guest-friendship to receive gifts, so too does he now find guests in his own home devouring his goods. Moreover, as the cyclops consumed his ill-intentioned guests, so too will Odysseus consume his. The two narratives are linked explicitly by the curse the cyclops asks of Poseidon after Odysseus escapes and reveals his name.Other aspects of xenia to observe include the prophet, Theoclymenus, making an oath according to the table of hospitality (17.169). Moreover, we see that xenia is not only something upon which an oath may be made but also a standard of judgment—as it is for the suitors and their treatment of Odysseus the beggar (17.397). We also see guest-friendship expose the irony that the suitors—who are devouring the house of their host—mock Odysseus the beggar as bleeding the house dry (17.425, 492). Notably, the suitors are aware, in part, of Antinous' violation of guest-friendship, as they condemn him hitting Odysseus the beggar with the stool (17.531).Much more in our written guide!

Dcn. Harrison Garlick and Adam Minihan continue the YEAR WITH HOMER by discussing Book 15 of the Odyssey: The Prince Sets Sail for Home. Check out our guide at thegreatbookspodcast.com.80. What happens in book fifteen?Athena goes to Sparta and inspires the young Telemachus to return home quickly (15.10) and advises him on how to avoid the ambush set by the suitors (15.31). Menelaus gives Telemachus kingly gifts and sends him and Nestor's son back to Pylos (15.112). Telemachus asks Nestor's son to leave him at his ship and not take him back to Nestor's house—as to be able to return home quickly and not be hosted again by the old king (15.222). As Telemachus is praying to Athena before launching his ship (15.246), a stranger approaches and asks to sail with him (15.286). Telemachus agrees, and the prophet Theoclymenus joins him on his journey back to Ithaca (15.312).Meanwhile, Odysseus the beggar tells the Swineherd he plans to go beg from the suitors (15.351). The Swineherd tells Odysseus the beggar his own story—and we discover that the Swineherd comes from a royal line (15.463). He was a toddler kidnapped, sold into slavery, purchased by Laertes, Odysseus' father, and raised by Odysseus' mother (15.540). The book ends with Telemachus returning to Ithaca and heading to the home of the Swineherd (15.618).81. What is notable about the story of the Swineherd?The story of the Swineherd reveals him to be royalty (15.437). To wit, he was kidnapped by a female servant who was subsequently killed by Artemis (15.534), and he ended up being purchased by Laertes, Odysseus' father (15.540). The noble soul of the Swineherd now has a fitting backstory. Note also the contrast between the unworthy servant who kidnapped him and the noble servant he has become. The piety or gratitude the Swineherd shows Odysseus' family is remarkable given the opportunities he has for bitterness. One may argue that the Swineherd shows the arete or excellence of a simple life—the excellence of a servant, as Penelope shows the excellence of a wife. One should return to the Swineherd's epithet, the “foreman of men,” and discern whether Homer has placed here a second meaning: a man who is the best of men.[1][1] We are thankful to Alec Bianco for raising many of these questions and exploring the richness of the Swineherd. Be sure to check out the podcast on Book 15 for further discussions.

Let's check in on how Odysseus' other buddies from Troy are dong. *Briefly scans news report from Proteus* Yeah so uh it's a dumpster fire. Today Telemachus arrives at Troy, where he hears from Menelaus about his own fraught journey home, including his encounter with an immortal seal dad (real) which led to the first news of Odysseus in years. It won't bring him home but it will bring his son hope, which might be just what he needs to fill the void that has opened up since Odysseus left. SIGNUPS OPEN: Register for Spring courses at The Ancient Language Institute https://ancientlanguage.com/youngheretics/ I Maked This: "If--," Then (And Now) https://rejoiceevermore.substack.com/p/if-then-and-now Pre-order my new book, Light of the Mind, Light of the World: https://a.co/d/2QccOfM Subscribe to my joint Substack with Andrew Klavan (no relation): https://thenewjerusalem.substack.com Subscribe to be in the mailbag: https://rejoiceevermore.substack.com

A full-cast reading of The Odyssey by Homer, ⁠translated by Ian Johnston⁠. Edited by ⁠Rambling_Company⁠. Music: The Wine Dark Sea, and Menelaus' Palace, composed by ⁠Nuitarie⁠. Sound Effects from ⁠BBC Sound Effects⁠ For details about the work and cast for each chapter, and to leave kudos and comments, please visit the corresponding post on archiveofourown: ⁠https://archiveofourown.org/works/57114529⁠!

This week Adam Minihan returns to discuss Book Four of the Odyssey with Father Bonaventure, OP - a Dominican Friar of the Province of St. Joseph. The out our website for a 50+ page guide to the Odyssey.23. What happens in book four?Telemachus arrives in Sparta to find King Menelaus hosting a “double-wedding feast;” as Menelaus' daughter is marrying the son of Achilles, and Menelaus' son is marrying a girl from Sparta (4.04). Telemachus and Nestor's son, Pisistratus, are received warmly (4.68). Though a gracious host, Menelaus still mourns for his brother, Agamemnon (4.103), and for all the men lost in the Trojan war, especially Odysseus (4.120). Menelaus and Helen recognize Telemachus by his likeness to his father (4.131, 158).The next day, Menelaus tells Telemachus of his journey home from Troy (4.391). He and his men were stuck on the island of Pharos (4.396). After wrestling Proteus, the Old Man of the Sea, he is told he failed to offer sacrifices to the deathless gods before leaving Troy (4.530); and now for penance, he must return to Egypt and make a “splendid sacrifice” (4.535). Menelaus asks about the fate of his comrades, and Proteus tells him the stories of little Ajax, Agamemnon, and Odysseus—the last of which is held captive by the sea nymph Calypso (4.627). Menelaus did as the Old Man of the Sea said, and he then returned home to Sparta (4.657). The narrative shifts to Queen Penelope in Ithaca (4.703). The suitors, led by Antinous, discover Telemachus has taken a ship to Pylos (4.711), and they elect to send out their own ship to ambush him (4.753). Penelope is told Telemachus is gone and that the suitors plan to murder him (4.784). Eurycleia, the old nurse, tells Penelope she helped Telemachus prepare for his departure, and advises the queen to pray to Athena (4.836). Penelope prays to Athena, and Athena sends a phantom of Penelope's sister to reassure the queen Telemachus is safe (4.930). The book ends with the suitors setting sail to ambush Telemachus (4.947). 24. What do we observe about the character of Menelaus?Notice that Menelaus agrees to welcome Telemachus and Pisistratus by first recalling all the hospitality he received on his journey home (4.38). He displays a certain gratitude and dare we say humility in passing on what he has received. A similar disposition is found in his piety of not wanting to be compared to Zeus (4.87). The pious but somber Menelaus declares: “So I rule all this wealth with no great joy,” as he recalls the death of his brother, Agamemnon (4.103). Moreover, he seems to lament the entire Trojan war, stating he would have rather stayed home with the wealth he had and the friends he lost at Troy—note, however, the implications of this statement regarding his wife, Helen (4.108).Check out the rest of the guide at thegreatbookspodcast.com.

Dcn. Harrison Garlick, Dr. Frank Grabowski, and Mr. Thomas Lackey discuss Book Three of the Odyssey: KING NESTOR REMEMBERS. The lovable old man from the Iliad returns to help set Telemachus on his way. More on Telemachus' coming of age storyWhat power comes to rest on Telemachus?How did Great Ajax die?! (ignobly...)What caused the Achaeans to suffer the wrath of Athena?Check out Dcn. Garlick's 50+ page guide to the Odyssey.What happens in book three?Telemachus arrives in Pylos to find King Nestor sacrificing eighty-one bulls to Poseidon and hosting a feast for forty-five hundred people (3.06). Athena, under the guise of Mentor, encourages Telemachus to speak to Nestor (3.16). Telemachus and Athena are welcomed warmly by Nestor's son (3.40), and, after their meal, Nestor asks them who they are (3.77). Telemachus asks Nestor for news of his father, Odysseus (3.91), and Nestor recalls the “living hell” of Troy (3.113). Nestor tells Telemachus of the disaster that was the Achaean army returning home from Troy (3.147). Telemachus tells Nestor of the plight of the suitors (3.228), and Nestor tells Telemachus of Athena's favor for his father, Odysseus—as Athena sits there in the guise of Mentor (3.247). Telemachus asks Nestor to tell the story of how Agamemnon died (3.282), and Nestor tells of how Agamemnon was betrayed by his wife and murdered (3.345).As the conversation turned to returning to Nestor's halls, Athena, disguised as Mentor, transformed into an eagle and flew away (3.415). Nestor explains to Telemachus what favor he must have with the goddess (3.420) and prepares a splendid sacrifice to Athena in her honor (3.429). He has the heifer's horns sheathed in gold (3.488), and Athena returns pleased with this sacrifice (3.485). The book ends with them obeying Athena's orders by preparing a chariot to take Telemachus to Menelaus in Sparta (3.335).Join us as we read the Odyssey in this YEAR OF HOMER.

Thaao Penghlis is a legendary actor who appeared on "Days Of Our Lives", "General Hospital", "Mission Impossible", and more. Yet he is also an intellectually curious person, and put together a mini-series on the archaeology of Homer's Greece. In ArtiFact 62, writer and filmmaker Alex Sheremet speaks with Thaao about Homer's "Iliad", the nature of cultural memory, and controversies surrounding Greek archaeology. You can also watch this discussion on our YouTube channel: https://www.youtube.com/watch?v=AnNGWHmNrBg Listen to Thaao Penghlis's "Lost Treasures" on Apple Podcasts: https://podcasts.apple.com/us/podcast/thaao-penghliss-the-lost-treasures/id1705933001 If you found this video useful, support us on Patreon and get patron-only content: https://www.patreon.com/automachination Learn about and contribute to our first film, "From There To There: Bruce Ario, the Minneapolis Poet": https://www.gofundme.com/f/new-film-the-minneapolis-poet-bruce-ario Subscribe to the ArtiFact podcast on Spotify: https://spoti.fi/3xw2M4D Apple Podcasts: https://apple.co/3wLpqEV Google Podcasts: https://bit.ly/3dSQXxJ Amazon Music: https://amzn.to/2SVJIxB Podbean: https://bit.ly/3yzLuUo iHeartRadio: https://ihr.fm/3AK942L Read more from the automachination universe: https://automachination.com Read Alex Sheremet's (archived) essays: https://alexsheremet.com Follow us on Twitter: https://twitter.com/automachination Timestamps: 1:24 – introducing Thaao Penghlis's “Lost Treasures” podcast; Thaao's boyish desire to be an archaeologist; cultures which “don't steal”; the spoken word & pre-literate cultures; human memory & the Trojan War; Heinrich Schliemann 8:28 – how time levels what is least important; the longevity of Homer, the Iliad, and the Odyssey; why Thaao Penghlis was drawn to Homer & Homeric archaeology; Thaao: a country without a culture dies; when Thaao found ancient treasure in a tomb; Homer as the beating heart of Greek culture; the Greek respect for what's ancient 15:48 – Alex: Homer was probably a writer, not illiterate; Thaao: Homer delivered a point of view; the nature of theater & theatrics; Ithaca as metaphor; the relevance of Homer's blindness; Thaao's on Barack Obama's oratory; superficial distractions; why Thaao Penghlis stopped doing Days of Our Lives 23:38 – Alex: Greek mythology has been simplified for a pop audience; why Aphrodite is not the goddess of love; the Iliad does not give one much backstory; Helen was stolen by Paris as well as by her former husband, Menelaus; the amorality of ancient Greece; Hector's wife, Andromache, describes ancient ethics; the child-like depiction of Achilles; the startling lack of heroes & heroics in Homer's Iliad 32:27 – Homer's indirect storytelling; Thaao: the Greeks did not go to war over a woman, but the development of steel; America's War in Iraq vs. the Trojan War; intellect in Odysseus; why women as property might still explain war in an anarchic system 38:27 – Achilles and the death of his male lover, Patroclus; Athens vs. Mycenaean Greece; Heinrich Schliemann & the Mycenaean tombs 42:30 – Thaao Penghlis: when I touched Schliemann's documents and palace, it finally felt real; Homer's Greece and the Italian Renaissance 47:55 – was Heinrich Schliemann merely an impressive conman; Schliemann's romantic entanglements; Schliemann as Pygmalion; Thaao: every rich businessperson (and politician) deals with fraud; Schliemann's Orientalism in neglecting Turkish history in favor of “Greek” relics; Germans stole Greek relics, then Russians stole them back 56:00 – how Russia and Iran take war booty; why transitioning away from Putin won't help Russia; Alex's thoughts on Thaao's podcast; taking the difficult path in the arts and art education; Hollywood's bastardization of Greek mythos; Thaao on superficiality in the showbiz world; “Lawrence of Arabia” is “too slow” for the young; how Woody Allen taught Alex about avoiding relationship mistakes Tags: #tv #literature #greece #poetry #ancient #epic

Dcn. Harrison Garlick and Adam Minihan discuss Book 23 of the Iliad: The Funeral Games. Check out this section of our guide to the Iliad!Sleeping, Achilles? You've forgotten me, my friend. You never neglected me in life, only now in death. Bury me, quickly—let me pass the Gates of Hades. Patroclus (23.81) 100. What happened in book twenty-three?Now back at the Achaean camp, Achilles leads his Myrmidons in mourning around the body of Patroclus (23.13). That night, as Achilles lay by the shoreline, the ghost of Patroclus appears to him (23.76). Patroclus states: “Sleeping Achilles? You've forgotten me, my friend… bury me, quickly—let me pass the gates of Hades” (23.81). For as Patroclus further explains, he is not permitted to cross the river Styx until he has received his funeral rites (23.86).[1] Finally, Patroclus requests that his bones and the bones of Achilles be placed in a single urn and buried together (23.100). The next morning, Achilles has a pyre built for Patroclus (23.188). Achilles slaughters sheep, cattle, stallions, and two of Patroclus' dogs and places them all on the pyre with Patroclus (23.190). He then slaughters a dozen young Trojans, as sacrifices to lay alongside Patroclus on his pyre (23.200). The pyre is lit and, after praying to two of the gods of the winds, it burns well (23.221). Meanwhile, Homer tells us that Apollo and Aphrodite are protecting the body of Hector from harm and decay (23.212).Achilles tends to the pyre all night until “sleep overwhelms him” (23.265). Achilles awakes and tells the Achaeans to gather the bones of Patroclus and place them into a golden urn; then, the urn will be placed in a small barrow until Achilles dies, then a large barrow will be built for the two of them (23.281). Achilles then announces there will be “funeral games” (23.298), which will consist of a chariot race, boxing, wrestling, a footrace, a duel in battle gear, shot put, archery, and spear throwing. The culture of competition demonstrated in these funeral games would eventually give rise to the Olympics.[2] 101. Who won the funeral games?The winners of the chariot race were in order: Diomedes, Antilochus, Menelaus, Meriones, and Eumelus (23.572). Eumelus received a consolation prize from Achilles (23.621). Menelaus accuses Antilochus of a foul, Antilochus concedes to him; yet Menelaus' anger relents, and the Spartan king gives the second prize, the mare, back to Antilochus (23.680). Achilles gives the original fifth place prize to Nestor as a reminder of Patroclus (23.689). Epeus defeats Euryalus in a boxing match (23.769). Giant Ajax and Odysseus wrestle to a stalemate (23.818). Odysseus, with the help of Athena, wins the footrace (23.864). In the duel in battle gear, Giant Ajax goes against Diomedes, but the friends of Giant Ajax call for it to stop (23.913). Achilles then awards a sword to Diomedes as the winner (23.915). In shot put, Polypoetes takes the prize (23.939). Meriones, with the blessing of Apollo, defeats Teucer in archery (23.977). Lastly, Agamemnon wins the spear throwing contest by default due to his station as the high king (23.989). 102. What else should we observe in book twenty-three? The apparition of Patroclus reveals the religious understanding that a body denied its funeral rites...

THE FACE THAT LAUNCHED A THOUSAND SHIPS!! Save Money & Cancel Unwanted Subscriptions By Going To https://rocketmoney.com/rejects  Troy Full Movie Reaction Watch Along:  https://www.patreon.com/thereelrejects Tuesday means it's time for another Historical Drama with a hearty dose of Ancient Greek Mythology as Tara Erickson & Aaron Alexander give their First Time Reaction, Commentary, Breakdown, & Spoiler Review for the Epic Tale directed by Wolfgang Petersen (Das Boot, The NeverEnding Story, Air Force One, Poseidon) based on Homer's Iliad as well as Posthomerica by Quintus Smyrnaeus. Troy stars Brad Pitt (Fight Club, Mr. & Mrs. Smith, Once Upon a Time In Hollywood) as the demigod Achilles, Eric Bana (Hulk, Star Trek, Black Hawk Down) as Hector, Orlando Bloom (Pirates of the caribbean, The Lord of the Rings) as Paris, Diane Kruger (Inglourious Basterds, National Treasure) as Helen of Troy, Brian Cox (Succession, Adaptation, X2 X-Men United) as King Agamemnon, Brendan Gleeson (In Bruges, The Banshees on Inisherin, Paddington 2) as Menelaus, & Sean Bean (Goldeneye, Equilibrium, The Fellowship of the Ring) as Odysseus, along with Peter O'Toole (Lawrence of Arabia), Julie Christie (Doctor Zhivago), Rose Byrne (Insidious, Neighbors, Bridesmaids), Saffron Burrows (Deep Blue Sea, Agents of S.H.I.E.L.D.), Nathan Jones (Mad Max: Fury Road), Garrett Hedlund (Tron: Legacy), & MORE! Tara & Aaron react to all the Best Scenes & Most Epic Battles including the Trojan Horse, Achilles' Revenge, (Achilles vs. Boagrius), Hector vs. Achilles, Is There No One Else? , Hector vs. Ajax, Hector Saves Paris, Hector Kills Achilles? , Achilles saves Briseis, the Ending Scene, & Beyond! Follow Tara Erickson: Youtube: https://www.youtube.com/@TaraErickson Instagram:  https://www.instagram.com/taraerickson/ Twitter:  https://twitter.com/thetaraerickson Follow Aaron On Instagram: https://www.instagram.com/therealaaronalexander/?hl=en Support The Channel By Getting Some REEL REJECTS Apparel! https://www.rejectnationshop.com/ Music Used In Manscaped Ad:  Hat the Jazz by Twin Musicom is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/ POWERED BY @GFUEL Visit https://gfuel.ly/3wD5Ygo and use code REJECTNATION for 20% off select tubs!! Head Editor: https://www.instagram.com/praperhq/?hl=en Co-Editor: Greg Alba Co-Editor: John Humphrey Music In Video: Airport Lounge - Disco Ultralounge by Kevin MacLeod is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/ Ask Us A QUESTION On CAMEO: https://www.cameo.com/thereelrejects Follow TheReelRejects On FACEBOOK, TWITTER, & INSTAGRAM:  FB:  https://www.facebook.com/TheReelRejects/ INSTAGRAM:  https://www.instagram.com/reelrejects/ TWITTER:  https://twitter.com/thereelrejects Follow GREG ON INSTAGRAM & TWITTER: INSTAGRAM:  https://www.instagram.com/thegregalba/ TWITTER:  https://twitter.com/thegregalba Learn more about your ad choices. Visit megaphone.fm/adchoices

Dcn. Harrison Garlick and Adam Minihan discuss Book 17 of the Iliad: Menelaus' Finest Hour. Summary of Book 17What is the "dark heart" of Hector?Can human agency affect fate?What about the horses of Achilles?Check out our 115 Question & Answer Guide on the Iliad. But grief bore down on Hector, packing his dark heart.Homer (17.92) 75. What happens in books seventeen?The body of Patroclus still lays on the plains outside of Troy. Menelaus, the Spartan king, slays Euphorbus, the Trojan who had speared Patroclus (17.51). Apollo spurs Hector to fight for the body of Patroclus (17.84), and Hector is able to remove Patroclus' gear—but Ajax returns and stops him from decapitating the corpse (17.146). Glaucus, friend of the dead Sarpedon, chastises Hector for retreating from Ajax and implies that if Hector was more like Ajax, they could have saved the body of their comrade, Sarpedon (17.172). Hector retorts he is no coward, but the will of Zeus forces cowardice upon him (17.201). Hector then puts on the armor of Achilles, stripped from Patroclus, and Zeus, taking pity on Hector, grants him power and makes the armor fit well—but also states Hector will never return home again (17.230).Hector leads the Trojans in battle for the body of Patroclus (17.263), and the Achaeans, led by giant Ajax and Menelaus, mount a defense (17.290). The Achaeans take the advantage, and Apollo spurs Aeneas to rally the Trojans (17.379), but Ajax and the Achaeans remains stalwart in their defense (17.420). Zeus shifts his favor to the Achaeans and sends Athena to rouse their fighting spirits (17.623). Apollo chastises Hector, and as Hector charges to the frontlines, Zeus releases a bolt of lightning to show he now favors the Achaeans (17.670). Giant Ajax laments: “Dear god, enough! Any idiot boy could see how Father Zeus himself supports these Trojans” (17.707). Zeus pities Ajax and thus removes his storm clouds from the battlefield and “the whole war swung into view” (17.729). Menelaus, at the suggestion of Ajax, sends Antilochus, son of Nestor and “a favorite of Achilles,” to go tell Achilles what has happened (17.776).[1] The Achaeans grab the body of Patroclus and bear him back to their ships, as the two great Aeantes hold off the Trojans (17.823, 843); until Hector and Aeneas come leading the Trojans “like a crowd of crows… screaming murder,” and the Achaeans break and flee for the ships (17.846). 76. What should we make of the “dark heart” of Hector?In book seventeen, we are introduced to the “dark heart” of Hector (17.92). The “dark heart” is presented within the juxtaposition of Apollo spurring Hector to fight (17.84), and Hector surveying the reality of the battlefield (17.93).[2] It is a moment of “grief” for the Trojan Prince (17.92). Hector does charge the front line “loosing a savage cry, and flaring on like fire, like the god of fire” (17.96). Such a reaction to the spurring of a god seems normative in the Iliad, but what seems abnormal is the moment of grief in between. Moreover, the pattern occurs again later in which Apollo again spurs Hector, Hector bears a “black cloud of grief,” and then charges the frontlines (17.660, 670).The “dark heart” of Hector gives further credence to his role as the tragic, tortured hero

Welcome to the Instant Trivia podcast episode 1158, where we ask the best trivia on the Internet. Round 1. Category: Numeric Words And Phrases 1: The Lakers won championships in 1987 and '88, so before the next season, Pat Riley trademarked this. a three-peat. 2: You're too old for the single-piece type of underwear that Gerber trademarked under this name. a onesie. 3: Hyphenated term for a contest that's really no contest. one-sided. 4: "Take Me Out To The Ball Game" is traditionally sung in this break. the seventh-inning stretch. 5: Alliterative term for a married person having an affair. a two-timer. Round 2. Category: Bulfinch'S Mythology 1: These part-leonine beasts built their nests from gold; Merv might be interested. griffins. 2: Pliny said this mythical beast had "a single black horn... standing out in the middle of its forehead". a unicorn. 3: As the porter of Heaven, he opened the year, so our first month is named for him. Janus. 4: She left Menelaus for Paris—the man, not the city. Helen (of Troy). 5: Camilla and this Roman goddess of the hunt got along famously, unlike the British women who bear their names today. Diana. Round 3. Category: Drew Barrymore Loves Music 1: (Drew Barrymore delivers the clue one last time.) Bernie Taupin was a teenager when he answered an ad looking for songwriters, this future partner of his did the same, and the rest is rock and roll history. Elton John. 2: (Drew Barrymore gives the clue again.) The music and lyrics of these famous brothers posed the "fever"ish question "How Deep Is Your Love". the Bee Gees. 3: (Drew Barrymore gives the clue once more.) The ever-popular "Evergreen" has lyrics by Paul Williams and music by this singer who introduced it in "A Star Is Born". Barbra Streisand. 4: (Drew Barrymore gives the clue again.) "It Don't Mean A Thing (If It Ain't Got That Swing)" swings with the lyrics of Irving Mills and the music of this jazzman. (Duke) Ellington. 5: (Drew Barrymore gives the clue.) Some of the most romantic songs of all time, including "Embraceable You", were written by these brothers. George and Ira Gershwin. Round 4. Category: Place Your Bet. With Bet in quotation marks 1: Your present spouse is your this 2-word phrase. better half. 2: Your future spouse is your this word. betrothed. 3: To hurt someone who trusts you. betrayal. 4: It designates any constellation's second-brightest star. beta. 5: Pair it with "between" to mean in an awkward middle position. betwixt. Round 5. Category: Silent K Words 1: Sir Francis Bacon wrote, "ipsa scientia potestas est", often translated to this phrase. knowledge is power. 2: It's a type of backpack. a knapsack. 3: In a Chumbawamba song, this happens, "but I get up again". (I get) knocked down. 4: In an epic takedown in "King Lear", Oswald is called a this, "a rascal... filthy, worsted-stocking" this (again). knave. 5: This aptly named brand calls itself a "wedding marketplace that connects couples with local wedding professionals". the Knot. Thanks for listening! Come back tomorrow for more exciting trivia!Special thanks to https://blog.feedspot.com/trivia_podcasts/ AI Voices used

Deacon Harrison Garlick and Adam Minihan welcome Thomas Lackey back to the podcast to discuss Book 13 of The Iliad, Battling for the ShipsIn this episode we will discuss:What happens in book thirteen?How does the story of Asius end?Why Adam is frustrated with this book and why it's Dcn. Garlick's least favorite so far.What else should be noted in book thirteen?Want our whole guide to The Iliad? Download it for free.Zeus, Father Zeus, they say you excel all others… all men and gods, in wisdom clear and call—but all this brutal carnage comes from you. - King Menelaus (13.727)64. What happens in book thirteen?Father Zeus, believing that the deathless gods will not violate his strict decree to not interfere with the Trojan war, turns his attention “a world away to the land of the Thracian horsemen” (13.06). Poseidon seizes this opportunity to help the Achaeans. He blesses the Aeantes (13.74) and whips up the fighting strength of the whole Argive army (13.112). Battalions are formed around the Aeantes, and they war against Hector and his Trojans (13.149). Meanwhile, the two Achaeans, Idomeneus and Meriones, rush to the left flank where the Argives are suffering the most (13.363, 80). Poseidon continues to secretly war against the will of Zeus by spurring on the Achaeans against the Trojans (13.408). Idomeneus, the Achaean, crushes the Trojan Asius (13.452) and Alcathous (13.512) on the left flank. In return, Aeneas, the son of Aphrodite, arrives to bolster the Trojans and both sides clash around the corpse of the Trojan Alcathous (13.575). Menelaus, the Spartan King, squares off with Helenus, the Trojan prophet (13.672). Helenus' arrow bounces off the Achaean war-lord's breastplate (13.679), but Menelaus' spear goes through Helenus' first (13.686)—and his Trojan campions drag him away from the battlefield for care (13.687). While the Argives hold the left flank, Hector, favored by Zeus, continues to collide against the Achaeans, blessed by Poseidon, back where Hector smashed the gate (13.785). Polydamas advises Hector to regroup, warning Hector that he has been blessed to fighting power but not necessarily in tactics (13.841). Hector listens, and he goes to recall his warlords (13.873). Hector finds Paris and the carnage that the Trojans suffered on the left flank (13.884). The two princes rejoin the main force at the broken gate, but the Achaeans are immovable under the leadership of giant Ajax (13.935). Ajax taunts Hector that the Trojans will be forced to retreat soon, and a bird-omen appears to confirm his words (13.948). Hector returns the taunt, and both sides prepare for another Trojan charge (13.951). 65. How does the story of Asius end?We met Asius charging his chariot into the Achaean wall and—as the attempt fails—calling Zeus a liar (Question 60). In book thirteen, Idomeneus spears Asius in the throat with the tip “ripping” through the nape of his neck (13.450). Later, Asius' son, Adamas, is speared by Meriones “between the genitals and the naval—[a] hideous wound, the worst the god of battles deals to wretched men” (13.657). Homer describes him as “hugging the shaft he writhed, gasping, shuddering (13.660). Given the manner of their deaths, one is left inclined that Asius has brought the doom of Zeus upon himself by his own words. 66. What else should be noted in book thirteen?Despite his prowess on the battlefield, it is notable that giant Ajax does not immediately recognize Poseidon in the...

Deacon Harrison Garlick and Adam Minihan sit down to talk about Book 10 of the Iliad, Marauding Through the Night.In this episode we will discuss:What happens in Book 10?Hector calls for a spy.Diomedes goes on a rampageWhat else should be observed in book 10?Want our whole guide to The Iliad? Download it for free.53. What happens in book ten?Agamemnon cannot sleep (9.04). He is tormented by the thousand fires of the Trojans camped around his black ships (10.14), and he tears “his hair out by the roots” (10.18). He dresses for war and leaves his tent—only to run into his brother, Menelaus, who is also unsettled (10.30). Menelaus gives Agamemnon the idea of sending out spies against the Trojans (10.45). After waking the other Achaean warlords, Agamemnon holds a war council in which Nestor proposes someone should infiltrate the Trojans (10.241). Diomedes volunteers and selects Odysseus to go with him (10.284). Meanwhile, amongst the Trojans, Hector also calls for a spy, and the warrior Dolon, an ugly but fast fellow (10.369), agrees to go (10.366). In the black of night and out in the no man's land between the armies, Odysseus sees Dolan running, and Odysseus and Diomedes hide amongst the corpses as Dolan goes past at a “dead run” (10.409). The two Achaeans capture Dolon who, in turn, blurts out every detail he knows about the Trojan encampment (10.478, 493) under the assumption he will be taken captive (10.511). Diomedes then decapitates Dolon and his “shrieking head went tumbling in the dust” (10.327). Odysseus and Diomedes elect to attack an outpost described by Dolon, a group of Thracian warriors in league with Troy (10.501, 535). Athena blesses Diomedes (10.557), and he slaughters thirteen Thracians in their sleep—including their king (10.571). Apollo wakes a Thracian who sounds the alarm, and Odysseus and Diomedes ride the slain king's magnificent horses back to the Achaean camp (10.631). The book ends with Odysseus and Diomedes, now bathed and seated for a meal, pouring out a libation to Athena, the goddess who watches over them (10.670).54. What else should be observed in book ten?Agamemnon believes he and Menelaus should do the work of waking up the lesser warlords themselves (10.80); and, similarly, Diomedes notes that it is Nestor, not some younger solider, that has awakened him (10.195). One may interpret this to show the gravity of the situation and the ownership the higher Achaean warlords are exhibiting in this moment. Notice that Nestor unfairly critiques Menelaus for sleeping (10.134), and Agamemnon corrects Nestor but not without stating that Menelaus does tend toward inaction (10.139). Agamemnon's critique of his brother seems contrary to the pattern we have observed of Menelaus being quick to volunteer for some danger and Agamemnon drawing him back. Given the role of archers in the Iliad, it is notable that Homer reveals that Odysseus carries a bow (10.304). In book ten (and eleven), Homer will utilize a great deal of animal similes and imagery. One may note that many of the characters in book ten bear an animal hide, e.g., Agamemnon's lion hide (10.27), Menelaus' leopard hide (10.34), Diomedes' lion hide (10.209), and Dolon's wolf pelt and weasel cap (10.390). One is left to discern what lesson, if any, Homer intends here. Finally, book ten shows a certain comradery between Diomedes and Odysseus who are both cared for by Athena. One could assert that the two Achaean reflect the two general traits of Athena: her military tactics in Odysseus and her raw martial prowess in Diomedes. It should be noted, however, that Odysseus

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.

Deacon Harrison Garlick and Adam Minihan sit down to talk about the duel between Ajax and Hector in Book 7.In this episode we will discuss:What happens in book 7?What does Nestor, the old Achaean war chief, say to Hector?The duel between Ajax and Hector.How the end of book seven introduces the reader to the importance of burying the dead.What happens in book seven?Hector and Paris lead the “rampaging Trojans” on a counteroffensive against the Achaeans (7.19). Athena goes to intervene, but Apollo convinces her to “halt the war and the heat of combat now” to presumably save the Trojans from Athena's wrath (7.34). To do this, Athena inspires Helenus, one of the fifty sons of Priam, that the gods have commanded that Hector challenge the bravest Achaean to single combat (7.58). Hector makes the challenge, and it should be noted that the victor can retain the war gear of the deceased—but the body of the loser will be given back to his people for full burial rites (7.92). Homer says a “hushed silence went through the Achaean ranks, ashamed to refuse, afraid to take his challenges” (7.106). Menelaus stands to take the challenge, but his brother, Agamemnon, talks him down—one may once again ponder whether Agamemnon cares more for his brother or cares more that Menelaus' death might demotivate the Achaeans and end the Trojan war. Nestor, the old Achaean war chief, gives an oration on how if he was younger he would best Hector and taunts his “spineless” comrades (7.183). Nine Achaeans respond to the challenge and enter a lottery to see who fate selects (7.202). Giant Ajax is selected and his heart is filled with joy (7.220). Ajax and Hector duel, and Ajax arguably has the better of Hector who must be assisted by Apollo—but the duel ends at a draw due to nightfall (7.322). Both sides then separately come to the decision that the next day should have a break in the fighting in order that the dead may be given their ritual burials (7.380, 432). The parties make an oath to this effect (7.476) and bury their dead.42. What else should we observe in book seven?We continue to track the theme of fate. Apollo speaks of the “fixed doom of Troy” (7.35), and Hector, when speaking to the Achaeans, says Zeus could give the victory to either side (7.80). It is interesting that Ajax at first wants his comrades to pray but not out loud (7.224)—presumably so their prayers are not construed as him or the Achaeans being afraid (7.226). Attention should be given to the Trojan Antenor who both declares that Troy, having broken the truce, “fight as outlaws,” and recommends they give back Helen and all her treasures (7.400). His statement on the truce to his fellow Trojans is much more direct than Hector's statement to the Achaeans blaming Zeus (7.80). Paris refuses to offer Helen but agrees to offer the treasure—it is notable that Priam, who agrees not to offer Helen, blames Paris “who caused our long hard campaign” (7.430). Compare his statement to when he told Helen it was the fault of the gods (Question 23). We should ponder to what degree these statements are contradictory to each other. Remember when messengers repeat lines, Homer uses these opportunities to add a gloss (or an omission). Here, the Trojan messenger for Priam to the Achaeans adds that he wishes Paris would have drowned (7.450) and that Helen is the “lawful wife” of Menelaus (7.452). Another insight into the Trojan view of Paris.The end of book seven should be seen as introducing the reader to the importance of burying the dead—a theme that will take on central significance in the Iliad....

Deacon Harrison Garlick and Adam Minihan sit down to talk about Hector returning to Troy.In this episode we will discuss:What happens in book six?What should be noted in the duel between Glaucus and Diomedes?What may be noted in Helen's lament to Prince Hector?What lesson does Homer provide by Hector returning to Troy?Is Homer presenting Hector as a virtuous character?Book SixHector Returns to TroyAlways be the best, my boy, the bravest, and hold your head up high above the others. Never disgrace the generation of your fathers.Hippolochus to Glaucus, his son (6.247)35. What happens in book six of the Iliad?Pressed against an Achaean advance led by Ajax and Diomedes, Hector and Aeneas receive word of an omen from Helenus, son of Priam, the seer (6.88). The Trojan army is to hold the line, while Hector is to return to Troy and direct his mother, the queen of Troy, to arrange a sacrifice to Athena—a sacrifice to entice the goddess of wisdom to pity Troy and hold back Diomedes (6.102). Hector obeys and returns to the palace of Priam—a magnificent structure that houses the fifty sons and twelve daughters of King Priam (6.291). Hector tells Hecuba, his mother and queen of Troy, to perform the sacrifice (6.318). It is notable that she is to lay before Athena the robe she personally prizes the most, which illuminates the personal sacrifice being ask of her (6.323). Hecuba obeys, but Athena refuses to listen to the Trojan prayers (6.366). It is not unremarkable that Homer immediately follows Athena's rejection with the introduction of Paris into the narrative (6.368). Hector chastises Paris—who has remained in his bedroom since his duel with Menelaus—and exhorts him to return to the war (6.383). Before returning to the war, Hector visits his wife, Andromache, and his son Scamandrius, who the Trojans affectionately call the “Lord of the City” (6.477). Hector then rendezvouses with his brother, Paris, and returns to fight the Achaeans (6.601).36. What should be noted in the duel between Glaucus and Diomedes?After we see Hector begins his return to Troy, we are introduced to the duel between Glaucus, the Trojan, and Diomedes, the Achaean (6.138). Diomedes, whom Homer gives the epithet usually reserved for Menelaus—“the lord of the war cry”—taunts his opponent but notably gives the caveat he will not fight a deathless god in disguise (6.148). He is still obedient to Athena's command to not fight the gods—save Aphrodite (5.142). At first, Glaucus provides a somewhat nihilistic response, stating, in part, “like the generations of leaves, the lives of mortal men” (6.171). He then, however, begins his lineage with Sisyphus, “the wiliest man alive,” who is a prominent figure in Greek mythology (6.180). To wit, Sisyphus had a habit of wanting to outsmart the gods, and this resulted in him being damned to Hades to roll a stone up a hill (only to have it roll back down) for all eternity. His son, Glaucus (the great-grandfather of the Glaucus dueling Diomedes) decided to habituate his horses to eating “human flesh to make them fierce in battle.” For this horrific act, the gods ensured Glaucus was tossed from his chariot and devoured by his own horses. His son Bellerophon, who may have been sired by Poseidon instead, is a classic hero in Greek mythology. The narrative of Antea being unable to seduce Bellerophon but then blaming him for lusting after her (6.188) bears many similarities with the Hebrew story of Joseph and Potiphar's wife (Gen 39:5-20). Bellerophon carries his own death sentence to Antea's father, and the...

Deacon Harrison Garlick and Adam Minihan are joined by Grayson Quay. Grayson Quay Grayson Quay is a writer and News and Opinion Editor for the Daily Caller. He earned his M.A. from Georgetown University in 2019.Book FiveDiomedes Fights the GodsNow take heart, Diomedes, fight it out with the Trojans!Deep in your chest I've put your father's strength.Athena (5.137)30. What happens in book five of the Iliad? Athena grants Diomedes, an Achaean, power to fight the Trojans (5.01) and convinces Ares, who has sided with the Trojans, to refrain from entering the fray (5.33). Diomedes is “smashing the Trojan lines before him” (5.105) when Pandarus, the Trojan who previously broke the truce by shooting Menelaus, shoots Diomedes (5.107). Diomedes is restored by Athena who tells him not to fight any of immortals save Aphrodite and grants him the ability to see the gods (5.142). Diomedes delivers a brutal death to Pandarus (5.321) and gravely wounds Aeneas (5.340). As she did for Paris, Aphrodite now attempts to whisk Aeneas, her son, away from his immanent death, but Diomedes spears the immortal goddess in the wrist (5.380). Apollo, who has to repel Diomedes several times, is able to rescue Aeneas and places a “phantom” Aeneas on the battlefield (5.517). Apollo convinces Ares to return to the fight on behalf of the Trojans (5.523). Sarpedon, son of Zeus, chides his fellow Trojan, prince Hector, for his lack of courage in the face of the onslaught of Diomedes (5.540), and Aeneas, having been tended to by the gods, returns to the battle (5.592). Hector and Ares push the Trojans forward, and Diomedes—who was given the gift to see the gods by Athena—warns his fellow Achaeans of the war god's presence (5.694). Hera and Athena return to the field of battle, and Athena assists Diomedes in spearing the god of war (5.989). A wounded Ares returns to Olympus and, after a tirade against Athena to Zeus, is healed and then sits next to Zeus (5.1050). 31. Is Athena or Ares the actual god of war?The more robust presentation of Athena in book five challenges our preliminary understanding of Athena as the goddess of wisdom and Ares as the god of war. Note she arguably outwits Ares by having him refrain from fighting (5.33) while she continues to intervene (5.136). Zeus seemingly defers to both regarding war, as he tells the wounded Aphrodite that “Athena and blazing Ares will deal with all the bloodshed” (5.494). Athena's role is not reducible to simply influencing warriors, as she has her own war-gear (5.841) and, after seeking Zeus' blessing, Zeus states, “she's the one—his match, a marvel at bringing Ares down in pain” (5.880). Athena outwits Ares and helps Diomedes spear him in the bowels (5.989). In contrast, Ares is a “maniac” and without a “sense of justice” (5.874). He is “born for disaster, double-dealing, lying two-faced god” (5.960). He a “butcher” (5.978). He is called the “war-god” (5.960), and his “lust for slaughter never dies” (5.997). In short, Homer presents Ares as a god of slaughter, violence, and chaos, while Athena retains her rationality in war—a goddess of tactics and strategy. One recalls here her affinity for Odysseus, the great tactician of the Achaeans.At the end of book five, Homer gives a comical juxtaposition of Ares and Athena. The war-god is racked with “self-pity” (5.1006) and “whining” to Zeus about Athena (5.1029). In the mouth of Ares, Homer provides one of the earliest accounts...

For our latest show-within-a-show, we'll revisit Ancient Greece through Emily Wilson's new translation of Homer's The Iliad. We'll be reading it a few books at a time and having a more in-depth chat about it than we do about most books. These two episodes cover Books 1-4.Episode 1: The Iliad drops us right into the middle of the action, where "the middle" is 9 years into a 10 year conflict and "the action" is a couple of easily-affronted guys who instantly get mad at each other. Then we're treated to some maneuvering among the gods, some Odyssean trickery, the Catalog of Ships, and the less-impressive Catalog of Boys. (Books 1-2)Episode 2: Just as the Trojans and Greeks seem on the brink of a giant clash, pretty boy Paris is shamed out of the crowd and cajoled into dueling Paris' former husband Menelaus. Surprise, surprise - the gods intervene! And after a brief interval, the gods spur the two sides into bloody action. (More like Aga-neg'em-on, amirite.) (Books 3-4)Find out more about how to get these episodes monthly at patreon.com/overduepod.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Deacon Harrison Garlick and Adam Minihan discuss Book 4 of the Iliad - The Truce Erupts in WarBook FourThe Truce Erupts in WarThe Iliad is a poem that lives and moves and has its being in war. Bernard Knox26. What happens in the fourth book of the Iliad?Zeus taunts Hera with possibly supporting the truce and ending the war (4.17). Amongst the bickering, Zeus reveals that he esteems Troy (Ilium) more than any other city, and its destruction is given to Hera by Zeus of his own free will (4.50-58). Moreover, Zeus' jest of supporting the truce seems a bit of theatre given his promise to Thetis. Nonetheless, he sends Athena to do two things: first, ensure the Trojans break the truce; and second, that the Trojans “trample the Argives in their triumph” (4.83-84). Athena successfully tempts the Trojan archer Pandarus—who seems unable to perceive the goddess for who she is—into shooting Menelaus (4.145). Athena deflects the arrow into a non-mortal wound, and Agamemnon calls for the healer, Machaon, son of Asclepius, the god of medicine (4.223). With the truce broken by the Trojans with no observable attempt from Hector or anyone else to diffuse the situation, Agamemnon marshals his chieftains for war (4.257). The armies clash and various conflicts are recorded (4.517). The book ends with Apollo encouraging the Trojans, and Athena the Greeks (4.585, 596)—while the edict of Zeus for the Trojans to triumph, at least temporally, remains pending.27. Is the Iliad an accurate depiction of fighting in the Bronze Age?“The Iliad is a poem that lives and moves and has its being in war,” as Knox observes. The material of war is bronze. Iron, a rarity, makes an appearance as a precious gift later in the poem. Book four introduces the actual warfare, and we may observe that it presents as more individualistic than expected. It is less group tactics and strategies and more individual feats of skill and bravado. Moreover, rarely are the soldiers generic. The opponents are named and, later in the poem, entire backgrounds will be orated prior to the toss of a spear. In fact, at times, it will seem as if the entire war stops while opponents share genealogies and family histories before slaying one another. One may recall that Homer's audience is an aristocratic class of Greeks whose ancestors fought in the Trojan war. It is in their interest to hear of the bravery (or cowardice) of their forefathers and their individual exploits. One could also compare these duels to another bronze age duel: David and Goliath. In addition to the duels, Homer will make it clear later in the work that the armies utilized a phalanx—“a disciplined line of overlapping shields” while striking out with spears. Another unique attribute of the warfare is the grasping for loot. The soldiers kill their opponents and then attempt to take the corpse and strip it of its armor and goods. Homer will develop the rationale behind this act, but, in short, to capture your opponent's gear added to your glory (kleos).28. Who is Cronus?As Cronus (i.e., Cronos or Kronos) is referenced several times in book four. Who is he?Homer and the Ancient Greek poets tell us that in the beginning there was the world, Gaia, and the heavens, Uranus. The earth and the heavens came together and gave birth to the great and powerful Titans—and the chief titan, Cronos, waged war against his own father and killed him and ascended in power and ruled over the world.In turn, Cronos had children—the Olympian...

Deacon Harrison Garlick welcomes Dr. Karl Schudt to Ascend to discuss Book 3 of the Iliad - Helen Reviews the ChampionsIn this episode Dcn. Garlick and Dr. Karl Schudt will discuss:What happens in the third book of the Iliad?What is the story of Helen and Paris?What are Trojan politics concerning Helen and Paris?What is guest-friendship?What else should be noted in book 3?Book ThreeHelen Reviews the ChampionsParis' spirit shook, backing into his friendly ranks he cringed from death…dreading Atrides—magnificent, brave Paris.Iliad 3.35, 4121. What happens in the third book of the Iliad?The Achaean and Trojan armies line up against one another, and Paris, son of Priam and brother of Hector, struts out and challenges the best of the Argives (i.e., the Achaeans) to single combat (3.21). Menelaus, King of Sparta, answers the call, and Paris, upon seeing Menelaus, “cringed from death” and hides back amongst the Trojans (3.36). Hector chastises Paris, and Paris then agrees to single combat against Menelaus (3.84). The “challenge of Paris” is issued and accepted with the terms being that Helen and her treasures go to the victor, and friendship will be sealed in blood between the Achaeans and the Trojans (3.105). King Agamemnon and King Priam seal the challenge with an oath and sacrifice to Zeus (3.129). When it is clear that Paris has lost the duel, Aphrodite swoops in and transports Paris to his “bedroom full of scent” (3.439). Aphrodite coerces Helen to go to Paris, and Helen, at the longings of Paris, makes love to him (3.460, 517). Meanwhile, Menelaus, Helen's former (or actual) husband, is outside Troy “like a wild beast,” and his brother, Agamemnon, declares Menelaus the winner (3.527, 536). Helen and her treasures should go to Menelaus and the Achaeans; friendship should be bound in blood between Troy and the ancient Greeks; and the war should be over.22. What is the story of Helen and Paris?Homer continues to unravel slowly the narratives that brought about the Trojan war. As noted above (Question 18), Menelaus was now the king of Sparta and husband to Helen, daughter of Zeus. Paris and a contingency of Trojans visited Sparta and were welcomed warmly by Menelaus. Menelaus left his guests in good care to visit Crete, and in his absence Paris absconded with Helen to Troy. Given the oath secured by King Tyndareus (Question 18), Menelaus turned to all of ancient Greece to help him return Helen to Sparta. Homer presents several references to Helen departing with Paris: Paris “carried off a woman” (3.55); why Menelaus will not trust the oaths of the princes of Troy (3.129); Helen's emotions for Menelaus, her “husband long ago” (3.169); and Paris' own account of sweeping Helen away from the “lovely hills of Lacedaemon,” i.e., ancient Sparta (3.520). Notably, Homer introduces Helen in book three weaving a “growing web, a dark red folding robe” as a clear analogue of the war (3.151).23. What are Trojan politics concerning Helen and Paris? As book one revealed the complexities of Achaean politics, so too does book three reveal the internal politics of the Trojans. In short, almost no one likes Paris. After Paris hides from Menelaus, Hector chastises him saying, among other things, that it be better if Paris had never been born (3.45), he's a “curse” to his father, and a “joy” to the enemies of Troy (3.57-8). Moreover, the people of Troy seem to want to give his new bride, Helen, back the Achaeans (3.191). Helen...

Episode 245 – Archeology and the Bible – Part 1 - Affirmation Welcome to Anchored by Truth brought to you by Crystal Sea Books. In John 14:6, Jesus said, “I am the way, the truth, and the life.” The goal of Anchored by Truth is to encourage everyone to grow in the Christian faith by anchoring themselves to the secure truth found in the inspired, inerrant, and infallible word of God. Script: Goliath … wore a bronze helmet, and [a] bronze coat of mail ... He also wore bronze leg armor, and he carried a bronze javelin on his shoulder. … The shaft of his spear was … heavy and thick … His armor bearer walked ahead of him carrying a shield.” 1 Samuel, Chapter 17, verses 5 through 7, New Living Translation ******** VK: Hello and Happy New Year! I’m Victoria K. Welcome to Anchored by Truth brought to you by Crystal Sea Books. We’re excited to be with you at the start of this New Year and we pray that this year will be a year of joy and blessings to all our listeners. We pray especially that this year will see us all grow in our knowledge and adoration of our Lord Christ Jesus. Today on Anchored by Truth we’re going to start the new year with a new series. As just about everyone knows, the Christian faith in America has been subjected to more challenges in the last decade than probably in the first two centuries of the country’s existence. So, as we open up this New Year we want to revisit a subject that has particular relevance in our day and time –being able to demonstrate that the Christian faith has a firm basis in reason and evidence. RD has entitled this series “Archeology and the Bible.” So, we have RD who is an author and the founder of Crystal Sea Books, in the studio today. RD, why did you decide we need to take a special look at the topic of archeology? RD: Well, I’d also like to say Happy New Year to everyone who is joining us here today. As we begin a new year I wanted to take several episodes of Anchored by Truth focusing on archeology because it seems like in the last few years the number of times I’ve heard the Bible criticized as a book of “myth and fairy tales” has increased dramatically. This is sad but it’s also silly because it is a criticism that is so easily disproved. The Bible is a book that is set in place and time. While the Bible contains a large variety of literary genres, a large part of the Bible is the history of those places and times. As such we can validate the accuracy of the Bible’s reporting through other ancient documents that also contain reports about the same places and times. And we can also affirm much of the Bible’s reporting through the findings of archeology. VK: As Anchored by Truth listeners know at Crystal Sea Books we believe that there are two criteria that would have to be true for any book that claims to be the word of God. First, the book would have to be consistent with what we know about human and natural history. How could you trust a book that claims to be the product of a divine and infinite mind if it contains easily demonstrable errors? Second the book would have to contain evidence of supernatural inspiration. After all, humans write books all the time. And even human beings can produce books that accurately report history and contain meaningful insights about life and society. RD: Yes. There are other criteria that some people might think are appropriate when considering whether a particular book is the word of an almighty, everlasting God but we would submit that those two criteria would have to be true at a minimum. And we would urge that anyone who is trying to decide whether one book or another is God’s word should apply their minds as well as their hearts to the decision. Many people think that faith is believing in something in spite of reason and evidence, but it’s not. Becoming a Christian and embracing faith in Christ Jesus doesn’t require us to suspend the use of our minds. To the contrary, knowing and loving Jesus means we should increase our efforts to grow in knowledge as well as trust. Real faith is far more likely to arrive by placing trust in something or Someone after careful consideration of the truth claims at issue. This includes being able to explain why some truth claims are true but others false. Reason and evidence are an essential part of doing that. VK: So, just to ensure that’s clear, at Anchored by Truth we believe that any book claims to be the word of God must be consistent with what we know about human and natural history and must contain marks of supernatural inspiration. Well, we also believe that are four lines of evidence that demonstrate that the Bible meets those two criteria and is, therefore, the inspired, inerrant, and infallible word of God. First, the Bible is historically reliable. Second, the Bible displays a remarkable unity for a book that was composed by over 3 dozen human authors who wrote over a span of 1,500 years. Third, the Bible gives evidence of supernatural origin, especially through a large body of fulfilled prophecy. And the 4th line of evidence is that the Bible has resulted in an untold number of lives that have been positively changed by its transcendent message. So, what you are saying – and what we are going to be talking about during this series - is that archeology can be a useful to aid to helping affirm the historicity of the Bible. RD: Yes. For those of us who are concerned about helping people understand that the Bible is the inspired word of God archeology can have two roles. First, as we mentioned we started this discussion archeology can help demonstrate that the Bible is not, in fact, filled with myth and fairy tales. Archeology can help us demonstrate that Bible accounts of certain exploits that may seem legendary are historically accurate. VK: Why don’t you give us a quick example of what you’re thinking about? RD: Many people might think that the encounter between David and Goliath is some kind of myth and legend. VK: Because the idea of a short, teenage boy defeating a heavily armed and armored warrior with only a sling and stone does seem improbable doesn’t it? RD: It might but it’s not. And one of the reasons that we can have confidence about what the Bible says about the encounter is the large number of details that the Bible gives us about the fight. For instance, the Bible describes in great detail – as you put it – Goliath’s arms and armor. VK: And among many archeological finds that have confirmed the accuracy of the Bible’s description of Goliath’s equipment is a depiction of Philistine warriors in a temple in Egypt, right? RD: Right. Let’s start by reminding everyone that while the Bible is mostly concerned about the activity of the Philistines in their interactions with ancient Israel, the Philistines came into contact with all of the civilizations of the ancient Mideast including Egypt. The Egyptians fought the Philistines on many occasions. The Egyptians called the Philistines the “Sea Peoples” because the Philistines had come to Palestine from Mycenae which was located in modern day Greece. This means they would have arrived on the coast of Palestine by way of ships crossing the sea. VK: So, the Egyptians were very familiar with Philistine warriors like Goliath. RD: Yes. According to an article in Biblical Archeology Society website one of the most vivid depictions of the Philistine warriors is in a “mortuary temple at Medinet Habu in Thebes. The battle scenes depicted on the walls of this temple are our most precious and most graphic representation of the Sea Peoples’ dress, weaponry, chariotry, naval equipment, and battle tactics. The Philistine infantry is shown fighting in small phalanges of four men each; three men are each armed with a long, straight sword and a pair of spears, the fourth with only a sword.” Notice that the Egyptian drawings show the Philistine infantry armed with a pair of spears exactly like Goliath – although the Bible is more precise and notes that the second spear is a javelin which was used for throwing. The spear that Goliath carried in his hands was actually more like a long club. It was used for smashing and bashing … VK: Smashing and bashing … really? RD: Really. Every infantryman knows that one of the keys to victory is break through the enemy lines. And the David encounter notwithstanding, that’s what Goliath’s job was – to create holes in the enemy’s front lines that the soldiers behind him could exploit. Homer referred to such soldiers as “first men.” VK: That explains why the Bible tells us that Goliath’s spearhead weighed 15 pounds. A 15 pound piece of iron on the end of a heavy and thick spear – the Bible says it was as thick as a weaver’s beam – is to going to be good for, as you said, “smashing and bashing.” And it’s also important to note that in the Biblical description of Goliath’s armor his helmet and coat of mail are said to be made of bronze, as was his javelin. The battle between David and Goliath took place just as the Iron Age was beginning. At that time there would still have been a lot of bronze weapons and armor in use. Bronze had been in common use since about 2500 BC. Iron would later become far more common and the Philistines were very proficient at shaping and forming iron but this battle occurred before that transition was complete. And even at that time bronze was easier to form into weapons. Bronze has a much lower melting point than iron – about 1000 degrees Celsius. Iron’s melting point is closer to 1600 degrees Celsius. So, on first blush, the Bible’s description of the fight between David and Goliath might seem to be legendary but the details that the Bible provides and archeological discoveries show us that it is not. So, what is the second role that archeology plays for those who are interested in the Bible? RD: Archeology can help shed new light on the history the Bible contains and it can also help us understand the Bible text as well. We’ll get more into this as we move through the series, but one quick example of how archeological finds can improve our understanding of the Bible’s texts are clay tablets referred to as the Ugaritic texts. These came from an archeological excavation in Syria. The tablets dated over a thousand years before Jesus and contained cuneiform writing in a variety of languages. Cuneiform writing was a writing form common in ancient Mideast languages and used wedge shaped characters typically impressed into soft clay. The Ugaritic texts were helpful to Bible scholars because some of the tablets were written in an alphabetic script that recorded a northwest Semitic language that overlapped with Biblical Hebrew. The Ugaritic language shared a number of words with Biblical Hebrew so this has helped scholars better understand some words contained in the text of the Bible, especially words that occur only once in the Bible. VK: So, one important role that archeology plays is to help affirm the reliability of the Bible’s historical reports. And a second important role that archeology plays is actually to amplify our understanding of the Bible’s texts as well as increase our understanding of the times, cultures, and places recorded in the Bible This second role is true for those of us who accept the Bible as the inspired word of God as it is as for those who don’t regard the Bible as being inspired. The first role of archeology can be especially important in the Christian work of apologetics which is a defense of the Christian faith. But in this first role you say that it is important for Christians to not say things like, “archeology proves the truth of the Bible.” Why is that? RD: Yes. It is not proper to say that archeology proves the Bible is true because doing so carries the risk of both over claiming and under claiming at the same time. VK: Ok. Over claiming and under claiming at the same time would seem to be a bit of a mystery. Why is saying that “archeology proves the Bible is true” an “over claim?” RD: Archeology, like any human endeavor, has limits in the amount of certainty it can provide. Archeologists are always looking at artifacts from the past and they do their best to derive information from those artifacts. But, the archeologists were not present at the time the artifacts were created. So, their interpretation is exactly that. It’s an interpretation not a history based on first hand observation. And archeologists will differ in their interpretations and it is not at all uncommon for subsequent discoveries to necessitate revising previous opinions. None of this is to suggest that archeology is valuable and can’t be conducted with rigor. It certainly can. But archeology, while it can and does provide important support for the Bible, cannot “prove” the Bible is true. VK: That makes sense. The Miriam Webster online dictionary defines archeology as “the scientific study of material remains (such as tools, pottery, jewelry, stone walls, and monuments) of past human life and activities.” It’s important to note in that definition that archeology is concerned with “past human life and activities.” So, while we can do much to try and determine what actually happened in the past we will always fall short of absolute certainty. Why is saying that “archeology proves the Bible is true” an “under claim?” RD: Well, simply put the Bible is true because it is God’s word. It would be true regardless of whether any human being were to accept as being true or not. Now, I’m well aware that a critic would accuse me of circular reasoning in saying this. The Bible is God’s word and it is true because God is all-knowing and all-powerful. But it is the Bible that tells us that God is all-knowing and all-powerful. But that is not what I am saying. Anything that is true – that is that it corresponds to reality – is true regardless of agreement or acceptance of the truth. The man who decides he doesn’t like having cancer and rejects the doctor’s report will still have cancer regardless of whether he accepts the report. The Bible is or is not the inspired, revealed word of God regardless of whether we accept it as such. So, when we say that archeology “proves” the Bible we are, in effect, turning the truth of the Bible over to archeological judgment. Again, I’m not saying that archeology cannot be a valid and important venue for obtaining evidence that helps us understand the Bible but we don’t need archeology to establish the Bible’s truth. VK: I think I see the point you’re making. Some theologians will refer to the Bible as being self-authenticating. The Bible’s truth will pierce through all the fog and distractions of the world and the inward witness of the Holy Spirit will confirm its truth to us. Sometimes people will say, “most of the time we judge books, but the Bible is a book that judges us.” You’re not disagreeing with this position are you? RD: I’m not disagreeing with this position but I am trying to look at the question from all angles. One of the reasons I believe God will be able to hold all people accountable because He has given sufficient witness of Himself through His creation and His superintendence of history. The Bible tells us this explicitly in Psalm 19, verses 1 through 4 and in Romans, chapter 1, verse 20. God has given all humanity ample witness of His existence and attributes. Well, I believe something similar is true about the Bible. We can use reason and evidence to evaluate whether the Bible can be legitimately considered the word of God. We laid out our criteria and lines of evidence for doing so at the start of today’s episode. In considering those lines of evidence, especially whether the Bible contains reliable history, archeology can be an important source of information and support. But this role of archeology is ministerial not magisterial. If we made our opinion about whether the Bible is true based on the findings of archeology, that would make archeology magisterial not ministerial. VK: What you’re saying is that the Bible is true and was true before archeology ever entered the scientific dialogue. Like all science, when properly used and properly understood, archeology sheds important light on questions of truth. And there are literally thousands, or maybe tens of thousands of archeological findings, that confirm the accuracy of the Bible text and the history recorded in the Bible. So, saying archeology “proves the Bible is true” is an under claim because it suggests the Bible’s truth was uncertain until archeology came along. RD: Right. As we’ve said archeology can play two very important roles in our study of the Bible and that’s why we’re doing this series. Archeology can help skeptics see that the Bible is not, in fact, a book of “myth and fairy tale.” It is a book firmly set in place and time and its reports of those places and times are trustworthy. Archeology can also help us expand our understanding of the places and times of the Bible and of the people, societies, and cultures that the Bible describes. This helps us understand the Bible’s messages more clearly. VK: Regardless of how old anyone living is, the reality is that the Bible’s text was completed two thousand years before they were born. And the Bible was written in and to cultures and countries that are much different from those with which we are familiar. Archeological findings help us understand the people that the Bible was written to and about so we can get closer to standing in their shoes, seeing the sights they saw, and thereby know exactly what the Bible writers meant to communicate. RD: Yes. So, before we close, let’s go back to our David and Goliath example for just a second to amplify how archeology increases our confidence that this incident is accurate historically. One simple fact that has been confirmed by archeology is that Goliath’s home city of Gath was a real city. Gath was one of the 5 major cities of the Philistines. Its existence has been confirmed by Egyptian inscriptions. It is thought to be located at Tel Zafit (in Hebrew) which is located inside Tel Zafit National Park in modern day Israel. So, this is a finding of archeology that is consistent with the Bible. Another detail of the story that has been confirmed is the Bible’s description of Goliath’s armor. The Bible tells us that Goliath wore a coat of scale armor. The fact that Philistine warriors wore such armor coats has been confirmed by an archeological find. In 2006, bronze scale armor was discovered in a Mycenaean palace on the island of Salamis. Remember that the Philistines were thought to have originated in Mycenae. VK: This finding was especially relevant because some scholars who were critical of the Bible’s account of the fight between David and Goliath alleged that the story was just a fictional account probably made around the 6th or 7th century BC. Their assertion was that the story was concocted to make the Hebrews have a greater sense of national pride. The Hebrew pride supposedly needed a boost at that time because the Hebrews were either still captives in Babylon or had only recently returned to Israel. Part of the reason critics made that assertion was because the shirt of scale armor the Bible reports that Goliath wore was not thought to be typical of Mycenaean soldiers. Mycenaean soldiers were often armored by wide bronze bands connected by hinges. It was thought that scale armor had gone out of use before the Mycenaean heyday, around 1400 B.C.E. So, the critics alleged, that the Bible’s description of Goliath’s armor was inaccurate. But archeologists finding a coat of scale armor in a Mycenaean palace shows that their soldiers did use scale armor at least part of the time. RD: Yep. The Bible reported that Goliath wore a type of armored coat that had not been commonly associated with the Philistines. This was a detail that the Bible writer knew that would have been unknown to a writer who wrote three or four hundred years later. Writers in the 7th or 6th century would have had little to no idea how Philistine warriors had been armored in the earlier Bronze Age. So, this is another discovery from archeology that supports the Bible’s account of David and Goliath. And let’s mention just a couple of more items to complete our discussion. We now have prolific evidence that the kind of “contest between champions” was common in combat between Bronze Age armies. Single combat to determine the outcome of battles spared bloody casualties. The armies of the Bronze Age were willing to do this because wars were thought to actually be contests between the gods of the respective armies. The armies believed that each side’s god would fight on their behalf to determine the outcome that would have resulted anyway. Archeologists have unearthed texts from this time that provide numerous examples of this belief. Examples include the Egyptian account of Sinuhe, the Babylonian Epic Enuma Elish, and the famous duel between Paris and Menelaus in Homer´s Iliad. VK: And the Bible even records this detail in its account. In 1 Samuel, chapter 17, verse 43 the Bible says, “And the Philistine cursed David by his gods.” Then in verses 45 and 46 The Bible tells us that David said to the Philistine, “You come against me with sword and spear and javelin, but I come against you in the name of the Lord Almighty, the God of the armies of Israel, whom you have defied. This day the Lord will deliver you into my hands, and I’ll strike you down.” RD: Yep. So, the big idea that we wanted to introduce today is that archeological finds can be a valuable source of support for the accuracy of the history that the Bible reports. Actually, for decades the relationship between the Bible and archeology has been mutually supportive. Many scholars, including ones who weren’t Christian, used the Bible as a source document when planning or conducting their excavations. The Bible was and is widely regarded as an important source of information about ancient peoples and cultures. This symbiotic relationship was well known. The trend to dismiss the Bible’s accuracy in matters of dates and places in the Mideast has become popular among skeptics but it is completely out of sync with how the Bible was viewed among professionals. The Bible’s history has been shown to be accurate even when doubted and we’ll get more into that in later episodes in this series. VK: Well, sounds like we’re in for quite a thought-provoking journey. Hopefully, listeners will let others know about this series. It really can be a valuable resource to the skeptic and the believer alike. This sounds like a great time to pray. Today let’s listen to a prayer of praise of Adoration for the Creator God who set the cosmos into motion and established a home on the earth for His people as He prepares them for an eternity with Him in heaven. ---- PRAYER OF ADORATION FOR THE CREATOR VK: We’d like to remind our audience that a lot of our radio episodes are linked together in series of topics so if they missed any episodes or if they just want to hear one again, all of these episodes are available on your favorite podcast app. To find them just search on “Anchored by Truth by Crystal Sea Books.” If you’d like to hear more, try out crystalseabooks.com where “We’re not perfect but our Boss is!” (Bible Quotes from the New Living Translation) 1 Samuel, Chapter 17, verses 5 through 7, New Living Translation https://www.baslibrary.org/biblical-archaeology-review/8/4/1 https://patternsofevidence.com/2018/10/26/david-battles-goliath/)

How can a war book be considered a family book? Why is Aphrodite the only character who loves Paris? Why does Paris' cowardice make for band husbandhood? Why does Helen, Paris' illegitimate wife, repent of her harlotry here in Book 3, and what does she truly desire? And who really wins the duel between Menelaus and Paris after Aphrodite intervenes? Devin and Colton attempt to answer (or perhaps simply refine) these questions in Episode 4, Iliad Book 3.  #paris #aphrodite #homer #iliad #genealogies #scripture #oldtestament #podcast --- Send in a voice message: https://podcasters.spotify.com/pod/show/glossahouse/message

In this episode of Christ & Classics, Devin and Colton ask why rage takes the center stage in the Iliad. Menelaus rages against Paris. Apollo rages against the Greeks. Agamemnon rages against Achilles. Achilles (especially) rages against Agamemnon. The gods are even angry with one another! What role does anger play within Homer's epic, and what does it have to do with Zeus's overarching will seen in the prologue? --- Send in a voice message: https://podcasters.spotify.com/pod/show/glossahouse/message

In this bedtime story, I tell you about Greek Mythology around the Trojan War, including the Iliad by Homer. We explore its storylines and numerous characters, from gods like Zeus, Athena, Apollo, Aphrodite and Hera to heroes and other mortals: Menelaus, Agamemnon, Odysseus, Achilles, Ajax, Patroclus, Hector, Priam, Paris, Aeneas, Helen of Troy, and many more. Discover how the feud between gods for Eris' golden apple spilled over to the world of men, and everything that ensued. I also tell you about the Trojan Horse, various other myths, and archaeology: when and how did Greek mythology take shape? Was Troy real? Where is the line between legend and history? Listen on Youtube: ⁠⁠https://www.youtube.com/@LightsOutLibraryov⁠⁠ ¿Quieres escuchar en Español? Echa un vistazo a La Biblioteca de los Sueños! En Spotify: ⁠⁠https://open.spotify.com/show/1t522alsv5RxFsAf9AmYfg⁠⁠ En Apple Podcasts: ⁠⁠https://podcasts.apple.com/us/podcast/la-biblioteca-de-los-sue%C3%B1os-documentarios-para-dormir/id1715193755⁠⁠ En Youtube: ⁠⁠https://www.youtube.com/@LaBibliotecadelosSuenosov⁠

Welcome to our full cast audio adaptation of Iphigenia - recorded as a test live stream for our patrons in April, this is the mixed down version. Many thanks to everyone who helped get this show on the road, and to our wonderful patrons who voted for it. The Tragedy of Iphigenia by Jane, Lady Lumley, as translated from the play by Euripides The Chorus / Lady Lumley was played by Sarah Blake, Agamemnon by Aliki Chapple, Senex by Liza Graham, Menelaus by Valentina Vinci, Clytemnestra by Alexandra Kataigida, Iphigenia by Minna Pang, Achilles by Emma Kemp, and Nuncius by Melissa Shirley. The play was directed by Sarah Blake, and recorded by Robert Crighton, with special thanks to Liza Graham and Helen Good. CW: Themes of infanticide, murder, war, and misogyny throughout. Our patrons received the initial live stream of this play in April 2023 - approx 7 months ago. They then received this edit of the episode in October 2023 - approx. 1 and a bit months early. And the gap between patron early access and final release is increasing! Sooooooo... The Beyond Shakespeare Podcast is supported by its patrons – become a patron and you get to choose the plays we work on next. Go to www.patreon.com/beyondshakespeare - or if you'd like to buy us a coffee at ko-fi https://ko-fi.com/beyondshakespeare - or if you want to give us some feedback, email us at admin@beyondshakespeare.org, follow us on Twitter, Facebook & Instagram @BeyondShakes or go to our website: https://beyondshakespeare.org You can also subscribe to our YouTube channel where (most of) our exploring sessions live - https://www.youtube.com/channel/UCLa4pXxGZFwTX4QSaB5XNdQ The Beyond Shakespeare Podcast is hosted and produced by Robert Crighton.

It's a brand new !Spoilers! episode for The Tragedy of Iphigenia as translated from Euripides by Jane, Lady Lumley around 1553. This episode works through the action, but there isn't the plain text audio at the end - largely because we don't plan to cut the final version. As ever, the text as recorded may contain minor errors and is a bit rough round the edges. In The Tragedy of Iphigenia by Jane, Lady Lumley, as translated from the play by Euripides The chorus was played by Sarah Blake, Agamemnon by Aliki Chapple, Senex by Liza Graham, Menelaus by Valentina Vinci, Clytemnestra by Alexandra Kataigida, Iphigenia by Minna Pang, Achilles by Emma Kemp, and Nuncius by Melissa Shirley. The play was directed by Sarah Blake, and recorded by Robert Crighton, with special thanks to Liza Graham and Helen Good. The host was Robert Crighton. Our exploring sessions on the play are also available here - https://www.youtube.com/playlist?list=PLflmEwgdfKoLCbWNAHshgw0ZzNM6OseRP The Second Look is also available audio only on the podcast - https://audioboom.com/posts/8025903-exploring-the-tragedy-of-iphigeneia-translated-by-lady-lumley Our patrons received this episode in September 2023 - approx. 2 months early. The Beyond Shakespeare Podcast is supported by its patrons – become a patron and you get to choose the plays we work on next. Go to www.patreon.com/beyondshakespeare - or if you'd like to buy us a coffee at ko-fi https://ko-fi.com/beyondshakespeare - or if you want to give us some feedback, email us at admin@beyondshakespeare.org, follow us on Twitter, Facebook & Instagram @BeyondShakes or go to our website: https://beyondshakespeare.org You can also subscribe to our YouTube channel where (most of) our exploring sessions live - https://www.youtube.com/channel/UCLa4pXxGZFwTX4QSaB5XNdQ The Beyond Shakespeare Podcast is hosted and produced by Robert Crighton.

Oh Muses! We tell some tales you already know -- of Helen, Menelaus, Odysseus, and Agamemnon -- but with secrets revealed! We encounter Herodotus, beach wrestling, cloud women, another water entity that changes shape, and lots of confusion. --- You can listen to Greeking Out early and ad free on Wondery+! But wait, parents! The creators of THIS amazing podcast have written a New York Times bestselling tie-in book Greeking Out, featuring many tales you haven't heard. It's every bit as hilarious, harrowing, heartwarming, and Hellenistic as its namesake. Buy it here: https://bit.ly/greekoutbook

Relax and find comfort in this ancient history story of King Agamemnon and his brother Menelaus. Follow their lives from childhood in the Greek countryside to his quest to reunite his brother with the beautiful Helen of Troy during the epic Trojan War. 

Auditions are hard! Shakespeare auditions are even harder, if you're unsure where to start. Welcome to the series where I go through a play and chat through audition monologue options best suited for each type of character. Sections: 2:30-7:22 - Play Summary 7:22-9:52 Character Summary 9:52-11:10Character Groupings 1-3 Monologues for each character grouping 11:10-16:58 (The Lovers: Troilus, Paris, Patroclus) 16:58-20:46 (The Clever Lovers: Cressida, Helen, Andromache) 20:46-24:03 (Fun Uncle: Pandarus) 24:03-25:17 (Fool: Thersites) 25:17-26:29 (Seer: Cassandra) 26:29-30:10 (Talkers: Priam, Agamemnon, Ulysses, Nestor, Menelaus, Calchas) 30:10-30:43 (Fighty Braggy Boys: Achilles, Ajax, Hector, Aeneas, Diomedes, Helenus) Still working on the best format for this so please get in touch @p2mpod on instagram, Twitter, and TikTok, and check out our patreon where you can get access to the slides referenced in this episode!

Euripides' Orestes continues, Orestes pleads his case to Menelaus and Tyndareus, and we meet his beloved bestie, Pylades. Help keep LTAMB going by subscribing to Liv's Patreon for bonus content! 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: Euripides' Orestes, translations by Anne Carson (main reference and short quotes throughout); EP Coleridge (long quotes and intro quote); Euripides by Isabelle Torrance. Re: that misspoken line by Hegelochus, Wikipedia's description and the scholia itself. 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.

The episode where Menelaus delivers a low blow against his bro. Are people with eyepatches evil, cool, or both? On this podcast, we sincerely salute Hector's witty way with words! This episode was recorded on 17 December 2022. Follow us on Twitter at @DoctorWatcher. Email us at thedoctorswatcher@gmail.com. Check out Circuit 23's music at http://soundcloud.com/circuit23 and email him at circuit.23@gmail.com. Listen to his new album “Mens Vermis” at https://circuit23.bandcamp.com/album/mens-vermis.

Sirius, the brightest star in the night sky, arcs across the south tonight. And if you live in the far southern latitudes of the United States — south of about Phoenix or Atlanta — the second-brightest star sneaks into view as well. Canopus rises about 10 p.m., and stands due south an hour or two later. It's just a few degrees above the horizon. It's so bright, though, that you shouldn't have much trouble spotting it. Canopus is the brightest star of Carina, the keel. The constellation represents the bulk of the Argo, the ship that carried Jason and the Argonauts on their adventures. Canopus may be named for a sailor from another vessel from mythology. According to the story, Canopus was the helmsman for Menelaus, the king of Sparta. Canopus piloted the boat on an expedition to retrieve the king's wife, Helen of Troy. On the way back, a storm blew the boat off course, and it landed in Egypt. When Canopus went ashore, he was bitten by a cobra and died. Helen and Menelaus buried him, and Menelaus established a town there. He named both the town and a bright star that was in the sky then in the helmsman's honor. That star looks only about half as bright as Sirius. But that's only because of its greater distance — it's more than 300 light-years away, compared to nine light-years for Sirius. If you lined them up at the same distance, Canopus would shine more than 500 times brighter. Script by Damond Benningfield Support McDonald Observatory

Bonus Episode: The Heroes of the Trojan War Connor-El is joined by Rebecca in the new installment of the mythological heroes sub series to discuss the Heroes of the Trojan War via the film Troy and the classic text of the Iliad. SHOW NOTES: The Iliad Troy (Film) The Epic of Gilgamesh Library of Alexandria The Fury of Achilles Cleopatra (Film) Sea Peoples Shrine to Menelaus and Helen Jason and the Argonauts The music for this episode contains excerpts from various songs and is copyrighted by Styzmask. The music used on Last Sons of Krypton - A Superman Podcast is licensed under an Attribution License;

Two great ancient tales today. The first: Orpheus and Eurydice- (Retold by V.C. Turnbull)- In Greek mythology Orpheus was said to be the son of Calliope, the muse of epic song. He was the most ancient of poets, living long before Homer, The story of his devotion to his wife Eurydice is one of the most famous of the classical myths. It was a love story for the ages.. Proteus-This is a great story to share when giving a "pep talk" to someone who needs to hold on against the odds. This tale comes from Homer's 'The Odyssey' and takes place on the island of Pharos near Egypt. Menelaus was the king of Sparta. ANDROID USERS- 1001 Radio Crime Solvers- Coming Soon 1001's Best of Jack London- https://podcasts.google.com/feed/aHR0cHM6Ly9mZWVkcy5tZWdhcGhvbmUuZm0vQURMMzA0OTMyMjE1Mg/episode/ZGZjY2U4ZmUtNzMzYi0xMWVkLWE3NzUtMmY1MGNmNGFiNDVh?hl=en&ved=2ahUKEwifjrqi8-L7AhViM1kFHQ1nA_EQjrkEegQICRAI&ep=6 1001 Radio Days right here at Google Podcasts FREE: https://podcasts.google.com/search/1001%20radio%20days 1001 Classic Short Stories & Tales at Google Podcasts https://podcasts.google.com/feed/aHR0cHM6Ly9mZWVkcy5tZWdhcGhvbmUuZm0vQURMNzU3MzM0Mjg0NQ== 1001 Heroes, Legends, Histories & Mysteries at Google Podcasts: https://podcasts.google.com/search/1001%20heroes 1001 Sherlock Holmes Stories (& Tales from Arthur Conan Doyle) https://podcasts.google.com/search/1001%20sherlock%20holmes 1001 Ghost Stories & Tales of the Macabre on Spotify: https://podcasts.google.com/search/1001%20ghost%20stories 1001 Stories for the Road on Google Podcasts https://podcasts.google.com/search/1001%20stories%20for%20the%20road Enjoy 1001 Greatest Love Stories on Google Podcasts https://podcasts.google.com/search/1001%20greatest%20love%20stories 1001 History's Best Storytellers: (author interviews) on Stitcher https://www.stitcher.com/show/1001-historys-best-storytellers APPLE USERS Catch 1001's Best of Jack London- Coming Soon Catch 1001 Radio Crime Solvers- https://podcasts.google.com/feed/aHR0cHM6Ly9mZWVkcy5tZWdhcGhvbmUuZm0vQURMMzA0OTMyMjE1Mg/episode/ZGZjY2U4ZmUtNzMzYi0xMWVkLWE3NzUtMmY1MGNmNGFiNDVh?hl=en&ved=2ahUKEwifjrqi8-L7AhViM1kFHQ1nA_EQjrkEegQICRAI&ep=6 Catch 1001 Heroes on any Apple Device here (Free): https://podcasts.apple.com/us/podcast/1001-heroes-legends-histories-mysteries-podcast/id956154836?mt=2  Catch 1001 CLASSIC SHORT STORIES at Apple Podcast App Now: https://podcasts.apple.com/us/podcast/1001-classic-short-stories-tales/id1078098622 Catch 1001 Stories for the Road at Apple Podcast now:  https://podcasts.apple.com/us/podcast/1001-stories-for-the-road/id1227478901 NEW Enjoy 1001 Greatest Love Stories on Apple Devices here: https://podcasts.apple.com/us/podcast/1001-greatest-love-stories/id1485751552 Catch 1001 RADIO DAYS now at Apple iTunes!  https://itunes.apple.com/us/podcast/1001-radio-days/id1405045413?mt=2 NEW 1001 Ghost Stories & Tales of the Macabre is now playing at Apple Podcasts! https://podcasts.apple.com/us/podcast/1001-ghost-stories-tales-of-the-macabre/id1516332327 NEW Enjoy 1001 History's Best Storytellers (Interviews) on Apple Devices here: https://podcasts.apple.com/us/podcast/1001-historys-best-storytellers/id1483649026 NEW Enjoy 1001 Sherlock Holmes Stories and The Best of Arthur Conan Doyle https://podcasts.apple.com/us/podcast/1001-sherlock-holmes-stories-best-sir-arthur-conan/id1534427618 Get all of our shows at one website: https://.1001storiespodcast.com REVIEWS NEEDED . My email works as well for comments: 1001storiespodcast@gmail.com SUPPORT OUR SHOW BY BECOMING A PATRON! https://.patreon.com/1001storiesnetwork. Its time I started asking for support! Thank you. Its a few dollars a month OR a one time. (Any amount is appreciated). YOUR REVIEWS ARE NEEDED AND APPRECIATED! Learn more about your ad choices. Visit podcastchoices.com/adchoices

The Trojans have pushed the Greeks all the way back to their ship. Night falls, and a panicked Agamemnon and Menelaus need a plan. They decide to send an embassy to Achilles, to beg him to rejoin the fighting. And (spoiler alert) the embassy fails -- but interestingly. It looks like Achilles' position softens; but if so, why doesn't Odysseus report this to the rest of the Greeks? Does Achilles have a moment of philosophic insight about the superiority of the contemplative life? Or is he just a prisoner on the beach, like Odysseus and the rest of the heroes? How does Achilles want to be remembered? You can find our back episodes at combatandclassics.org and follow us on social @combatandclassics. And if you like what we do, you should also definitely check out Vydol, a close-reading app and online philosophical community. Take a look at vydol.com, or join directly using our affiliate link here. --- Support this podcast: https://anchor.fm/brian-wilson5/support

Jason gives you a quick overview of Heinrich Schliemann.Read the essay here: https://historywiththeszilagyis.org/hwts135 See the video here: Find us on Twitter:The Network: @BQNPodcasts The Show: @HistorySzilagyi. Chrissie: @TheGoddessLivia. Jason: @JasonDarkElf.Send topic suggestions via Twitter or on our Facebook page History with the Szilagyis.History with the Szilagyis is supported by our patrons: Susan Capuzzi-De ClerckEd ChinevereLaura DullKris HillJoin these wonderful supporters by visiting patreon.com/historywiththeszilagyis. The BQN Podcast Collective is brought to you by our listeners. Special thanks to these patrons on Patreon whose generous contributions help to produce this podcast and the many others on our network! You can join this illustrious list by becoming a patron here: https://www.patreon.com/BQN

مقدمة:بسم الله الرحمن الرحيم والحمد لله رب العالمين والصلاة والسلام على أشرف الأنبياء والمرسلين سيدنا محمد وعلى آله وصحبه أجمعين. سبحانك اللهم لا علم لنا إلا ما علمتنا أنك انت العليم الحكيم.أي شخص مطلع على الأدب او يلعب ألعاب فيديو أو يقرأ قصص مصورة أو يشاهد أفلام انمي يعلم مدى أثر الأساطير اليونانية على المخرجات الترفيهية. بل أن الأساطير، بالإضافة للأدب اليوناني، أثرت حتى على العلوم الإنسانية مثل الآتي:• علم النفس: مصطلح اضطراب الشخصية النرجسية نسبة لنرجس الأسطورة (Narcissus) • علم النفس والمسرح: عقدة أوديب (Oedipus Complex) التي ذكرها فرويد في كتابه تفسير الأحلام والمبنية على المسرحية اليونانية (أوديب ملكا) للمؤلف المسرحي سوفوكليس (Sophocles) والمذكورين في كتاب الأوديسة لهومر.• علم الجغرافيا: موسوعات الخرائط نسبة لأطلس حامل الأرض (Atlas).• في الطب: المخدر المورفين نسبة لمورفيوس إله تكوين الأحلام. (Morpheus).• قي الرياضة: الألعاب الأولمبية وشعلة النار بروميثيوس (Prometheus)• في تقنية المعلومات: حصان طروادة يطلق على الفيروس المتسلسل والمأخوذ من ملحمة هوميروس الإلياذة (Trojan Horse)• في أنظمة الدفاع "كعب أخيل" (Achilles Heel): والمقصود بها نقطة الضعف في أي نظام دفاعي والمأخوذة من موت أخيل في ملحمة طروادة عن طريق رميه بسهم مسموم في كعبه.• في الفن: "تأثير بيجماليون"، نسبة إلى بجيماليون النحات الكاره للنساء، ونحت تمثال لامرأة من العاج ووقع في حبها. وتعني لمن يقع في حب الشيء الذي يبتكره وبالتالي يصبح استثنائياًوغيرها الكثير من الأمثلة واليوم سوف تكون حلقتنا عن الوجود وقصص ميلاد الآلهة اليونانية وانوه ان لأصدقائنا الذين يستمعون إلينا عبر سحابة أدب بأن مدة الحلقة 45 دقيقة ولذا تجدون التكملة في الجزء التالي من هذه الحلقة.وأود ان أوضح التالي:• أن حلقات هاوس زوفي من الناحية العلمية ليست أكاديمية وهي أقرب للدردشة العلمية والتي ربما نخطئ في معلومة او نكون غير دقيقين في بعضها ورغم ذلك سنبذل جهدنا بإيصال المعلومة الصحيحة مع ذكر مرجعها.• اعتمدت على رسم شجرة الأنساب اليونانية عن طريق المايكروسوفت ورد نظام الهيكل الإداري وهو ليس برنامج فعال لرسم الشجر بصفة عامة وبصفة خاصة لشجرة النسب اليوناني الآلهي وستعرفون مدى تعقد الأنساب اليونانية في هذه الحلقة. لذا جعلت الذكر باللون الأزرق والأنثى باللون الأخضر افتراضا مني انهم ذكور واناث.في البداية لابد ان نأخذ نبذة مختصرة جدا عن:• أهم الكتب التراثية وبعض المراجع الحديثة.• أنساب الشعب اليوناني وارتباطها بنسب الآلهة.• طبيعة وجغرافية أرض اليونان.أهم الكتب اليونانيةبالنسبة لأهم الكتب لقصص وأساطير الشعب اليوناني:• كتب الأساطير والملاحم:o ميلاد او نسب الآلهة (Theogony) لهيسيود (Hesiod) وهو كتاب صغير لكن عظيم يذكر فيه تزاوج الآلهة والطيتان والكيانات الأولية والوحوش.o الأشغال والأيام (Work and Days) كذلك لهيسيود (Hesiod) كتبه لأخيه بيرسيس (Perses) الذي اغتصب ارضه بالتعاون مع أحد القضاء ويخبره لابد من التعب للحصول على الأرض وهذا كله بسبب الآلهة والمشاكل التي فيما بينها وهو كتاب مهم يوضح فيه قصص واجيال البشر عند الإغريق وكذلك يحكي فيه قصة باندورا وكيف المرأة بلاء على الرجال من زيوس.o كتاب المرأة (Catalogue of woman) او إييا (Ehoiai) لهيسيود (Hesiod) كتاب مفقود لم توجد منه إلا شذرات قليلة رغم ذلك به معلومات مهمة عن نسب اليونانيين وغير انساب اليونانيين.o ملحمة الإلياذة (Iliad) لهوميروس (Homer): قصة حرب الطرواديين (The Trojans) مع الآخيين (Achaean) والتي استمرت 10 سنوات، واختطاف باريس (Paris) الطروادي لهيلين (Helen Troy) زوجة ملك أسبرطة (Sparta) ميلنيوس (Menelaus). وقصص الأبطال: آخيل (Achilles)، باتروكلُس (Patroclus)، هيكتور (Hector)، أوديسيوس (Odysseus) وحصان طروادة الشهير. o ملحمة الأوديسة (Odyssey) لهوميروس (Homer): الملحمة الثانية لهوميروس والتي تأتي أحداثها بعد حرب طروادة (Trojan War) مباشرة. وبطلها أوديسيوس (Odysseus) ملك إيثكا (Ithaca) الذي تاه في البلاد والبحار 10 سنوات بسبب لعنة بسيادون (Poseidon) إله البحر وقصة زوجته بينولبي (Penelope) مع الذين أرادوا الزواج منها للاستيلاء على مُلك أوديسيوس.o ملحمة الأرجونوتيكا ((Argonautica لأبولونيوس الرودسي (Apollonius of Rhodes) التي تحكي قصة جيسون (Jason) مع بحارة الأرجون (The Argo) والصوف الذهبي (Golden Fleece)o أشغال هرقل (The Labors of Heracles): قصة أعمال هرقل الاثنا عشر كلف بها للتكفير عن خطاياه بسبب لعنة هيرا (Hera) زوجة زوس (Zeus) وكل مهمة أصعب من الأخرى وفي كل مرة كان يقتل وحش أسطوري مثل الأسد النيمي (the Nemean lion) والهيدرا (Lernaean Hydra) وأشهر كتاب القصة هو بيسندار (Peisander) وهو اول من ذكر ان هرقل بعد ان قتل الأسد النيمي سلخه وارتدى جلده. وقد عملنا حلقة في بودكاست كارتونيشن عن أعمال هرقل مقارنة بفيلم ديزني (Hercules). • بعض المراجع لمن أراد الاستزادة:o كتاب المكتبة اليونانية Bibliotheca او مكتبة أبولودورس الزائف (Pseudo-Apollodorus) وهذا كتاب مهم جدا فهو يسرد التاريخ اليوناني الأسطوري بطريقة سلسلة جدا وهو أسهل الكتب رغم كتابته بعد القرن الأول للميلاد.o الأدب اليوناني - من سلسلة زدني علما o الميتولوجيا اليونانية -من سلسلة زدني علماo تاريخ الأدب اليوناني – الدكتور علاء صابر -مكتبة لبنان ناشرونo كتاب التحولات أو مسخ الكائنات (The Metamorphoses) لأوفيد (Ovid) وهو شاعر روماني كتبه في القرن الثامن فقد جمع القصص اليونانية والرومانية الشفهية وتوجد ترجمتين:o مسخ الكائنات - نسخة دار المعارف - محمد عكاشةo التحولات – ترجمة أدونيس.o وانا انصح بكتاب باللغة الإنجليزي وهو دليل جيد يجمع لك القصص ومصادرها واهمها واسمه:o A brief guide to the Greek myths by Stephen p. Kershawنسب الشعب اليوناني الأسطورينسب الشعب اليوناني:الشعب اليوناني مصنف اصطلاحياً من الشعب الهندو-أوربي الشعوب التي هاجرت من منقطة بين اسيا وأوربا ولكن يهمنا هنا الفكرة الأسطورية وليس الفكرة الأنثروبولوجيه. فهم يعتقدون ان نسبهم امتداد ومتصل بالآلهة الأولمبية والطيتان فالقصة تحكي ان هناك شخص اسمه دوكيليان (Deucalion) وزوجته بيرا (Pyrra) وهو يمثل نوح في الأخبار التوحيدية فله قصة مشابهة لقصة نوح عليه السلام والطوفان سنذكرها في حينه.• دوكيليان قيل انه بن بروميثيوس خالق البشر ومختلف في امه قيل انها هيسيوني (Hesione) وفقاً لهيسيود.• بيرا هي ابنة ابيمثيوس (Epimetheus)، اخ بروميثيوس، وامها باندورا (Pandora) صاحبة قصة الصندوق وكذلك سنذكرها في حينه.• دوكيليان وبيرا لديهم ثلاثة أبناء يمثلون السلالة والقبائل اليونانية:o هيلين وثيا وباندورا الثانية• هيلين هذا ما يطلقون به اليونانيين أنفسهم حتى اليوم لذا تجد ان اليونان اسمها الجمهورية الهيلينية وتجد في جوازهم الجنسية هيليني. o هيلين لديه ثلاثة أبناء من حورية ماء الـ(nymph)أورسيس (Orseis): أيوليس (Aeolus) اب (الأيوليين)  دوروس (Dorus) اب الدوريين) زاذس (Xuthus) وهذا زاذس لديه ابنين:• أخايس (Achaeus) اب الآخيون.• واخيراً أيونيس (Iones) أب الأيونين وقيل ان العرب اسمتهم اليونانيين بناءاً عليه.• ثيا قيل انها حبلت بواسطة زيوس (Zeus) وانجبت:o ماجنس (magnes)o ومقدون (Macedon) سلالة الإسكندر الأكبر (Alexander the Great) والفيلسوف ارسطو (Aristotle) ولهذا السبب قيل انه لم يرث اكاديمية افلاطون (Plato) لأنه ليس أثينيي (هيليني)• باندورا الثانية حبلت أيضا بواسطة زيوس وأنجب جرايكوس (Gragecus) وأبناء هذا جرايكوس كانوا من اول المهاجرين لبلاد روما (إيطاليا) وبسبب ذلك سمي الشعب اليوناني بالإغريق.o جرايكوس (Gragecus) لديه حسب هيسيود (Hesiod) بن اسمه لاتينوس (Latinus) هل هو أب اللاتينيين؟ هل هو لاتينوس المذكور في الإنيادة (Aeneid) للشاعر الروماني فيرجل (Virgil)؟ هل فيرجل (Virgil) هو المذكور في الكوميديا الإلهية (Divine Comedy) للشاعر الإيطالي دانتي (Dante)؟ دانتي وفيرجل من ديفل ماي كراي (Devil may cry)؟ الله أعلم.o إضافة أخيرة للأنساب: وفقاً لهيسيود في كتاب المرأة هناك شخص اسمه عربوس (Arabus) او عريبيوس (Arabius) هو بن هرميس (Hermes) وثرونيا (Thronia).وهذا نبذة جدا مبسطة لسلالة الشعب اليوناني ودائما ما تجد عند التعمق في السلالات اليونانية حتى بعد الامتداد نجد ان نسباً لأحدى الآلهات او الطيتان بطريقة او بأخرى.الطبيعة الجغرافية والسياسية لليونانالطبيعة الجغرافية: اليونان شبه جزيرة طبيعتها وعرة وكثيرة الجبال وحولها جزر صغيرة كثيرة داخلها جبال ومرتفعات كذلك.  ولهذا كان الاتصال بين المدن شبه صعب بسبب وعارة الطرق وقيل هذا أحد أسباب عدم توحدهم كدولة وحدة الا في عهد الإسكندر.ولكن الملاحة البحرية بين الجزر في بحر ايجة شبه عوضت التواصل ولهذا التجارة الملاحية في كانت مثمرة بينهم وكأن البحر عوض ووحد ما فرقته الجبال والأرض. وقد سكنوا اليونانيين في أجزاء من مصر بالإسكندرية، وكذلك على الساحل الغربي في تركيا وقيل ان هناك حصلت معركة الإلياذة الشهيرة في مدينة طروادة.الطبيعة السياسية:ذكرنا ان صعوبة التواصل بين اليونانيين بسبب الظروف الجغرافية للمنطقة كانت أحد أسباب عدم توحدهم في دولة وحدة لذا كانت المدن والجزر اليونانية عبارة عن دول مستقلة صغيرة (City State) بعضها جزر ومدن ممالك، بعضها جزر ومدن جمهورية، بعضها جزر ومدن عشائر وقبائل.وهكذا نكون انتهينا من مقدمة الحلقة ونبدأ بقصص ميلاد الآلهة.ميلاد الآلهةمصدر القصص والأنسلب لهذا البودكاست:o بالنسبة لميلاد الآلهة سأذكر التي بها قصص واظن انه مهم، معتمداً على كتاب هيسيود ميلاد الآلهة.o الشعب اليوناني كان يتداول هذا القصص بشكل شفهي والكتب التي ذكرناها كتبت لاحقا في أعمال شعرية واعمال ملحمية وأعمال مسرحية.كيف يبدأ هيسيود ميلاد الآلهة: يذكر هيسيود بأنها إلهام من الميوسيس (The Muses)، ربات الفنون التسعة والتي ظهرن في فيلم ديزني هرقل، وأنهن يرقصن وينشدن في جبل هيليكون (Helicon Mount) وقد اهدياه غصن زيتون وسيلة تواصل بينه وبين ربات الفنون ومن خلال ألهم بقصيدة الثيوجني (Theogony).o ذكر هيسيود ان ربات الفنون التسعة، إذا فضلن ملك من الملوك، فبمجرد ميلاده يصببن من ريقهن في فمه فيصبح عذب الكلام.o وهن بنات زيوس من امهم نيموزين، في انمي بهذا الاسم، آلهة الذاكرة وهي أحد بنات اورانوس وجايا.o زيوس تشكل في شكل بشري وواقع نيموزين (Mnemosyne) تسعة ليالي وفي كل يوم كانت تنجب أنثى وهن: كليو ربة التاريخ (Cleo) اوتربي ربة الموسيقى (Euterpe) تالي ربة الكوميديا (Thalia) ملبومين للمأساة او التراجيديا (Melpomene) ترببسيكور للرقص (Terpsichore)  اراتوا للشعر الغنائي او به وصف حسي (Erato) بوليمني للمسرح (Polyhymnia) اوراني للفلك (Urania) كاليوب للشعر الملحمي (Calliope).وقد ذكرت مقدمة هيسيود عن ربات الفنون لأن القارئ للأدب او الملاحم اليونانية دائما ما سيجد أن المؤلف يبدأ بالابتهال لهؤلاء التسعة.قصص الوجود:نجد في قصص الميلاد أو أنساب الآلهة أن الوجود وجد قبل ميلاد الآلهة. والآلهة بعد ذلك أتت لكي تنظم الوجود. وانتهز هذه الفرصة في ذكر أنواع الكائنات عند اليونان:• الكيانات الأولية (Primordial):الكيانات التي ظهرت مع بداية الوجود وتمثل الطبيعة وظواهرها، وظهر منهم أول من حكم العالم.• الجبابرة (Titans):الجبابرة: الجيل الثاني والذي أزاح الكيانات من الحكم وأخذ مكانهم.• الأولمبيين (The Olympians):الجيل الثالث والذي خاض حرب ضد الجبابرة (Titanomachy) وحكم العالم. وأطلق عليهم الأولمبيين لاتخاذهم جبل أوليمبس سكن لهم.• المخلوقات الأسطورية (Mythical Creatures): الوحوش (Monsters)، الحوريات (Nymphs)، القنطور (Centaur)، وغيرهم من ابناء الجبابرة وملعوني الأولمبيين.• أنصاف الآلهة (Demi-God):كائنات نصفها آلهة ونصفها بشر وهؤلاء كثير منهم أبطال وكثير منهم أبناء زوس مثل: بيرسيوس (Perseus)، هيراكليس (Heracles)، آخيل (Achilles) وهؤلاء لديهم الفرصة للترقي ويصبحون آلهة مثل داينوسيس (Dionysus).• البشر:هؤلاء الذين عاصروا وعبدوا الآلهة منذ جيلهم الذهبي (Golden Age) وحتى الجيل الحديدي (Iron Age) وسنذكر قصصهم بالتفصيل ان شاء الله.الكائنات الأولية:• أول الكيانات وجوداً هو كايوس (Chaos) ويمثل الخواء وقد ظهر في لعبة هيديس (Hades Video Game). • ثم ظهرت جايا (Gaia) وهي تمثل الأرض، وظهر تارتورس (Tartarus) ويمثل قاع قاع الأرض وظهر كذلك ايروس (Eros) وهو يمثل الرغبة.o قيل ان هؤلاء الثلاث هم أبناء كايوس وقيل انهم ظهروا مع كايوس.• كايوس لديه أبناء آخرين:o نيكس (Nyx) وتمثل الليل. وظهرت في لعبة هيديسo ايريبس (Erebus) يمثل الظلام.• نيكس واخاها ايريبس قرروا انهم ينجبوا كيانات أخرى وسنرى ان إنجاب الأخ من أخته طبيعي جداً عند الآلهة اليونانية:• هيمرا (Hemera) وهو يمثل النهار.• ايثر (Aether) وهو غطاء السماء التي تتنفسه الكيانات لذا في الألعاب الروائية (Table-top RPG) والعاب الفيديو (RPG Games) نجد ان الذي ينعش نقاط السحر المستخدمة او المفقودة مشروب الإيثر (Ether).وطبيعي جدا ان الكيانات ممكن تقرر الإنجاب بدون أي تواصل جنسي ومن ذاتها بالفيض مثل أبناء نيكس (Nyx):• ثانتوس (Thanatos) وهو مثل ملك الموت وهو ظهر في لعبة هيديس• موروس (Moros) وهو يمثل الهلاك (Doom).• هيبنوس (Hypnos) وهو يمثل النوم وقد ظهر في لعبة هيديس أيضاً.• أونيروس (Oneiros) وهو يمثل الأحلام.• مومس (Momus) ويمثل اللوم السخرية او إله الساتير (Satir) كائن اسطوري.• اوزيس (Oziys) ويمثل الويل.• وعندها كذلك الكيريس (The Keres) هن كائنات بأجنحة يمثلن المصير الموت المفجع ولهن دور مثل الفالكيريس لكن هن لا يأخذن الموتى من المقاتلين للجنة إنما لقاع الجحيم. • والثلاثي الميوري (Moirai) سيدات القدر:o كلوثو التي تغزل وتلف الخيطo ليتشيس التي تمد خيطo أتروبوس التي تقطع الخيط• وكذلك عندها الهيسبريديس (Hesperides) حوريات الغسق (Evening Nymphs)، حارسات التفاح الذهبي وقيل انهن سبع.• نيميسيس (Nemesis) ويمثل القصاص ولهذا يسمى العدو الأكبر للأبطال بالنميسيس • أباتي (Apate) تمثل التضليل (Deception)• جيراس (Geras) ويمثل الشيوخة.• فيلوتيس (Philotes) ويمثل المحبة او الصداقة.• ديسكورد (Discord) نعم ديسكورد أو ايريس (Eris) وتمثل الخلاف.ما ذكرت هذا نموذج لميلاد او تزاوج الآلهة وكتاب هيسيود يذكر عشرات الآلهة المولودة بالتزاوج، محارم او بغير محارم، أو بالفيض. ومن هؤلاء الآلهة كريتوس (Kreatos) ويمثل القوة أو القدرة هو بن الجبار بالاس (Pallas) ونهر الجحيم (Styx) واكتفي بهذا القدر من نموذج ميلاد الآلهة وندخل على أول الملاحم.أولى الدماء بين الآلهةجايا (Gaia) واقعت ابنها أورانوس (Uranus) وأنجبوا الذين يطلق عليهم:• الجبابرة أو التيتان او إذا نقحرت الطيتان (The Titans) وهم اثنا عشر: 1. اوكيانوس (Okeanos) وهذا شيخ كبير واب لكثيرين.2. كويوس ((Coeus.3. كريوس (Crius).4. هايبريون (Hyperion).5. ايابتوس (Iapetus).6. ثيا (Theia).7. ريا (Rhea).8. ثيميس (Themis).9. نيموزين (Mnemosyne) أم ربات الفنون.10. فيبي (Phoebe) وليست فيبي من (Friends).11. تيثس (Tethys).12. كرونوس (Cronus) أصغرهم وله قصة مهمة سنذكرها بعد قليل.• وأنجبوا الثلاثي السايكلوبس (Cyclops) وهم الذين صنعوا الأسلحة لزيوس واخوته وهو دور مشابه للأقزام (Dwarfs) في الأساطير النورسية (Norse Mythology):1. برونتوس (Brontes) ويمثل الرعد.2. ستروبس (Steropes) ويمثل البرق.3. ارجس (Arges) ويمثل الوميض.• ذو المئة اليد (the Hecatoncheires) والذين يجب الا يذكروا حسب هيسيود ولكن يذكرهم:1. كوتاس (Cottus).2. برورياس (Briareus)3. جايجيس (Gyges).أترون كل هؤلاء الأبناء؟ اورانوس كان لا يحبهم ويكرههم، بالذات الثلاثي الأخير، وكان كل ولد من هؤلاء عندما تلده جايا يقوم اورانوس بحبسه في مكان سري داخل جايا وقيل داخل تارتروس (Tartus). طبيعي جدا هذا كان يزعج جايا فقد تمددت وترهلت بسبب هذا الحشي، ولذلك بغضت ابنها اورانوس وقامت بصناعة سلاح أسود مكون من مادة الأدمانتيوم (adamantium) يشبح المنجل (Sickle) أو المحش (Scythe) وأعلنت بعد ذلك لجميع أبنائها من يقوم بالإنتقام من ابيهم ويساعدها؟ فتطوع لذلك إبنها الأصغر كرونوس وأخذ المنجل وانتظر اللحظة الحاسمة؛ فقد كان اورانوس يهبط من السماء دائما على الأرض لجايا وينام. هنا اتى كرونوس (Cronos)بضربة واحدة قام بخصي اباه اورانوس. وهنا تناثرت الدماء وبعض قطرات المني وهبطت على الأرض والبحر:• فقطرات الدماء التي سقطت على جايا الأرض بعدها مباشرة ولدوا:1. الساخطات (The Furies) او الإيرنيس (The Erinyes): اليكتو (Alecto)، تيسفوني (Tisphone)، وميجرا (Megra) وهؤلاء يتنقمن من الذي يحنث قسمه للآلهة او يقسم بالآلهة قسم كاذب.2. العمالقة (Giants)3. حوريات المُران (Ash-tree Nypmhs)• أما قطرات المني فسقطت على البحر وتحولت إلى رغوة فولدت أفروديت (Aphrodite).بعد ذلك قام كرونوس بتحرير أخوته من الجبابرة الأثناعشر، ماعدا السايكلوبس وذو المئة يد! وكأنه يقول المشكلة منكما فعلاً! (it's not you. It is you!). وهذا مجدداً أغضب جايا فهي لم تتكبد هذا العناء لكي يظلوا أبنائهم حبسى.ميلاد الأولمبيينلعنة أورانوس:الكيان أورانوس (Uranus) غضب على ابنه كرونوس (Cronos) وتنبأ بأن من أبنائه من سيأخذ من الحكم بسبب فعلته تلك. ولم يفت من كرونوس أخطار تلك النبوءة، فقد أختار كرونوس اخته ريا (Rhea) زوجة له وأجبت له الأولمبيين. ولكي يتجنب لعنة أباه أورانوس كان كرونوس بمجرد ميلاد أبنائه يبلعهم مباشرة دون ان ينظر إليهم وكان من ابتلعهم كرونوس بالترتيب هم:1. هيستيا (Hestia).2. ديميتر (Dimeter).3. هيرا (Hera).4. هيديس (Hades).5. بوسيدون (Poseidon).ميلاد زوس:هذا أحزن وأغضب زوجة كرونوس، ريا. وقد كانت ريا حامل بجنين أخير ولا تريد له مصير أخوته السابقين. فقامت ريا بالشكوى لصاحبة التجربة جايا. فأشارت جايا على ريا ان تلد مولودها في معبد بجزيرة كريت (Crete) وهو الأبن الأخير لكرونوس، سيد الآلهة، الماجن، المتحول، اب الكثيرين، وزوج وعاشق لكثيرات الآله زوس (Zeus). بعد ولادة زوس أودعته ريا لدى جايا، ثم ذهب جايا لكرونوس معها حجر ملفوف برداء كأنه طفل حديث الولادة، وأعطته كرونوس، والأخير قام مباشرة بابتلاعه دون النظر في الرداء.نشأ زوس جبل آيدا (Mount Ida) في كريت وقام بتربيته شياطين الجبل (The Kouretes)، قد قيل إنهم حوريات لكن اخترت شياطين من باب التنويع وهن من أولاد جايا ولا نعلم من اين أتوا، فجايا ام لكثيرين، وكن يرقصن ويصرخن عندما يبكي او يصرخ زوس. والتي أرضعت زوس هي أميثليا (Amaltheia) ابنة الشمس هيلوس (Helios) وهي كائن أقرب للمعزة للبشر وكانت تحتضنه عندما تريد اخفاؤه عن كرونوس. وعندما بلغ سن الرجولة ذهب زوس لإنقاذ اخوته بالتعاون مع جايا وأمه وبن عمته ميتيس (Metis) ابنة أوكيانوس (Okeanos)، التي صنعت دواء مقيئ، وزعم مني التي قامت بإعطاء كرونوس الدواء هي ريا. وبمجرد شربه استفرغ أولا الحجر، ثم بسايدون، هيديس، هيرا، ديميتر وأخيراً هستيا. لذا تقنيا زوس أصبح الأكبر الآن وهيستيا هي الصغرى، وهنا قامت حرب العشر سنوات، الملحمة التيتانية (Titanomachy).الحرب التيتانيةالحرب:اتخذ زوس جبل أولمبيا مقرا له (Mount Olympus)، واجتمع مع اخوته وبقية الآلهة التيتانية وأخبرهم بأنه سيخوض الحرب ضد أبيه كرونوس ووعد الذين سيشاركون الحرب معه، في حال انتصاره، سيعطيهم مكافآت وسيحافظون على مناصبهم التي نالوها مع الجبابرة.أستجاب بعضهم ورفض بعضهم وأشهر من استجاب لدعوة زوس هو بروميثيوس (Prometheus) ابن الجبار ايابتوس (Iapetus) وكان معنى اسمه بعيد النظر، وحث بقية اخوه ابيمثيوس (Epimetheus) ومعنى اسمه قليل العقل او قصير النظر، وكذلك حث اخوه أطلس (Atlas) واستجاب الأول ورفض الأخير.وبدأت الحرب واستمرت 10 سنوات سجالاً، لا نعلم ماهي حيثيات الحرب ولا المعارك التي حدثت، ولكن نعلم ان زوس استشار جدته جايا كيف ينتصر على ابيه؟ فأخبرته ان عليه تحرير أبنائها الثلاثي سايكلوب وكذلك ذوي المئة يد، وهم سيحققون النصر، وفعلا قام زوس بالهبوط إلى تارتروس وقتل حارسة السجن كامبي (Kampe) وحررهم.طلب زوس بعد ذلك منهم المساعدة، فقام الثلاثي باختراع ثلاث أسلحة: الصواعق لزوس (Thunder Bolts)، خوذة الإخفاء لهيديس (Hades Helmet) والرماح ذي الثلاث شعب لبسايدون (Trident).  وبفضل الأسلحة استطاع زوس أخيرا الانتصار ثم حبس من حاربه من الجبابرة في اقصى قاع الأرض وبذلك أنتصر أخيرا زوس وحكم الأرض.لكن هذا الانتصار ليس نهاية الحروب، لأن جايا الأرض، أزعجها مجدداً حبس أبنائها. فكل ما تريد جايا فقط ان يكون جميع أبنائها أحراراً! قتلوا، نهبوا، استولوا لا يهم! المهم ان يكونوا أحراراً. فبدأت مجددا بحياكة حبكة أخرى تنتقم فيها من زوس في ملحمة أخرى، تسمى الـ(Gigantomachy) وسنعرض تفاصيلها الحلقة القادمة ان شاء الله. 

In this very Euripidean finale, Helen and Menelaus execute their escape from Egypt, and Theoclymenus is visited by unexpectedly divine guests...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: The Greek Plays, edited by Mary Lefkowitz and James Romm: Eurpides; Helen, translated by Emily Wilson. Thanks to Ash Strain for researching the play, as always!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.

Euripides is really here making us all fall for Menelaus and I don't know how to deal with it. Menelaus and Helen are reunited and plan their escape from Egypt.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: The Greek Plays edited by Mary Lefkowitz and James Romm, Euripides' Helen translated by Emily Wilson. Thanks to Ash Strain for researching the play, as always!Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions. See acast.com/privacy for privacy and opt-out information.

Things aren't looking good for Helen in Egypt, but then Menelaus rolls in and... makes things more difficult.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: The Greek Plays edited by Mary Lefkowitz and James Romm, Euripides' Helen translated by Emily Wilson. Thanks to Ash Strain for researching the play, as always!Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions. See acast.com/privacy for privacy and opt-out information.

Athena appears to cause an end to the truce by wounding Menelaus. Brian, Shilo and Jeff look at how "the will of Zeus is fulfilled" through the wrath of Achilles and through Zeus' lying. In Book I we framed the wrath of Achilles in terms of his mortality, and achieving immortal greatness. And we see Zeus, an immortal, using duplicity to continue the conflict so his promise to Thetis is kept. So we ask "why does Zeus lie?" And is there a parallel between Agamemnon's behavior and Zeus'? Is there also a parallel between Hector chastising his brother in front of the troops and what Agamemnon does in Book IV to Odysseus? [Note: we mention in this episode our Xenophon pods, which we were originally recording at the same time as our Iliad pods - but decided to release all the Xenophon pods prior to releasing the Iliad pods. So if you're confused...sorry. You can find all our Xenophon pods in our feed and the next several weeks will be all Iliad pods.] --- Support this podcast: https://anchor.fm/brian-wilson5/support

In this episode, Paris and Menelaus duel over Helen and the fate of Troy. Menelaus wins (yeah, he does) -- so why doesn't the war end here? Brian, Shilo, and Jeff discuss what this book of the Iliad teaches us about the difference between Greeks and Trojans: are the Greeks all about anger, and the Trojans all about sex? Also: who is the better leader: Priam, Agamemnon, or Hector? Who is better at using shame to motivate his followers? You can ask us questions on our pod by emailing us at combatandclassics.org and follow us on social media @combatandclassics. --- Support this podcast: https://anchor.fm/brian-wilson5/support

Back in the early 1990s comedienne Mandy Knight did a show at the Edinburgh Fringe called, “Some of my best friends are ginger”. I always thought it was an inspired title, exposing a double standard that still persists today, and it always stayed with me.Then, a few years back I presented a series for Italian TV about beauty, Senso Della Bellezza - Sense of Beauty - and we did a feature on red heads. I thought it would be a nice piece today to mine that feature and expand on it, explore the history of redheads, and thereby celebrate the unjustly mocked 1% of the global population that carry the MC1R gene.The Book of Genesis is perhaps the first book to have been written down and, in the book of Genesis we have the first celebrity redhead, and a victim of some treachery, Esau. Esau came home hungry one day after a long shift in the fields, and his brother Jacob offered him a bowl of soup, but only in exchange for something: his birthright, his first-born son status. Esau, who seems to have been a bit of short-term thinker, put his stomach first and he accepted. Thus did Jacob inherit, and so did Jacob - and not Esau - go on to become one of the Fathers of the Israelites. All things considered, it was probably better for the Israelites that he did.Esau was born red all over “like a hairy garment”, and one interpretation is that Esau had some recessive Neanderthal gene - the theory is that Neanderthals had red hair, although I do not suggest red heads are any more Neanderthal than the rest of us. The genetic mutation responsible is different to the one that which causes red hair in modern humans.Red hair occurs most commonly in people of Germanic or Celtic origin. Ireland has the most red  heads per capita at around 10%, but the highest density of red heads and thus the red head capital of the world is actually Edinburgh. No wonder Mandy's show did so well there.It's thought that the reason red heads are more commonly found in colder climates is that it is actually an advantage to be pale, where sunlight is sparse. The lighter skin of red heads improves the absorption of sunlight, which is vital for the production of vitamin D by the body. Red hair is also relatively common among Ashkenazi Jews. Many Jews in literature have been portrayed with red hair. Shylock in Shakespeare's Merchant of Venice and Fagin in Dickens' Oliver Twist, being two of the most famous. Judas, the betrayer of Christ, is often portrayed as a redhead.During the Inquisition in Italy and Spain, where red hair is less common, those with red hair were identified as Jews, even if they weren't actually Jewish. Today the commission for Racial Equality do not monitor cases of discrimination and hate crimes against redheadsRedheads were first mentioned in literature by the Greek poet Xenophanes around 500BC describing the Thracians, who it seems were red headed and blue eyed. The Ancient Greeks seemed to be particularly admiring of red heads. In men red hair was associated with honour and courage, while in women red hair was associated with beauty. Homer says the heroes Menelaus and Achilles were both redheads, while Helen of Troy, the most beautiful woman that ever lived, was also a red head.Aphrodite, Goddess of beauty and love was also red headed. (During the Renaissance, Botticelli and, especially, Titian were always painting beautiful women with red hair to the extent that titian now means auburn).The hair of female statues in Ancient Greece was often painted red - the Greeks loved the colour red.Many slaves in ancient Greece and Rome were the northern territories. Red headed slaves would often fetch a higher price, as they were thought to bring good luck. Red wigs were given to actors depicting slaves in Greek and Roman theatre. Indeed one fringe theory to explain modern mocking of redheads is that it stems from the Roman subjugation and persecution of Celts after the Romans arrived in the British Isles.Aristotle was not as keen as other Ancient Greeks is supposed to have said that "Those with tawny coloured hair are brave; witness the lions. But the reddish are of bad character; witness the foxes."Romans seemed just as admiring of red heads as the Greeks, particularly among the fierce Gaulish tribes, who Titus Levy said, “stand first in reputation for war … with their tall bodies, long red hair, huge shields, very long swords, and songs and yells as they go into battle, they terrify their foes.”From the Gauls to the Vikings to the Celts there has always been this connection between martial strength and flame-colored hair. The English warrior queen Boudicca was a red head. Perhaps the greatest warrior of the lot, Ghenghis Khan, was “long-bearded, red-haired, and green-eyed.”Egyptian pharaohs were found to have hair with reddish pigments, among them ‘Rameses the Great', the most powerful of them all, and Cleopatra. Alexander the Great, Richard the Lionheart, the great Ottoman naval commander Hayreddin Barbarossa (Red Beard), Queen Elizabeth I, Mary Queen of Scots, Mary Magdalen - they were all depicted with red hair. Even the gods Bacchus and Hades were.Red-headed men have often been stereotyped as temperamental and quick to violence, while red headed women as loose, libidinal and wild. The Prose Edda is one of the oldest Norse documents. Odin the All-Father, ruler of the gods, is a wise and thoughtful ruler with blonde hair, but his quick-tempered son Thor, God of Thunder, though, is possessed of a full head of red hair and an enormous bushy red beard.In Gullivers Travels, Jonathan Swift said "It is observed that the red-haired of both sexes are more libidinous and mischievous than the rest, whom yet they much exceed in strength and activity."This might even be born out by science. A  German sex researcher found that women with red hair have sex more often, and an English study found that redhead girls have sex an average of three times a week, while blondes and brunettes only twice. As for the temper stereotype, a 2004 study found that redheads feel both pain and cold temperatures more vividly, and they get stung by bees more often. Maybe there's a reason for the anger.A 1486 Treatise on Redheads, Malleus Maleficarum, declared that those whose hair is red, of a certain peculiar shade, are unmistakably vampires. So now you know. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.theflyingfrisby.com/subscribe

Hosts: Jim, Jon & KentWe tackle the Superhero, Steampunk and Historical Fiction genres all at once by leaping into a world in which the Civil War is being fought not only with armies, but with strange technology and stranger heroes. Find it in the wiki here.Recommendations: Jon recommends World War Z by Max Brooks. Jim recommends Matthew Wayne Selznick's World Building series.00:00 Tomfoolery00:22 Mr. Rogers / HAL 900000:55 Introduction01:32 Recommendations / World War Z03:10 Matthew Wayne Selznick04:07 Deciding Genre04:38 DC / Marvel05:09 The New Gods05:16 Green Lantern / Superman / The Flash05:24 Thor / The Incredible Hulk / The Silver Surfer / X-Men06:10 Deciding Superhero Power Level & Geographic Scale07:15 Gambit (Remy LeBeau) / Rogue07:33 The Civil War08:34 Hat with Gears09:27 Confederate Ironclads / Submarines10:34 Washington, D.C. / Richmond, VA11:20 Creating Characters12:44 Kentucky Fried Chicken / Colonel Sanders13:27 Snow Crash13:45 Captain America / Golden Age of Comics14:13 Professor X15:23 Dime Novel15:46 Battle Hymn of the Republic17:16 Batman17:42 D&D / Cavalier / The Cavalier18:25 Colt Dragoon18:55 Sergeant Major20:08 Benjamin Franklin20:19 Q / Futurama21:28 Fu Manchu22:20 Abraham Lincoln / Pinkerton Detective Agency22:41 Allan Pinkerton / Secret Service23:22 Locations23:52 Georgetown, SC24:09 Tuskegee Airmen24:28 Deadlands 31:13 S.H.I.E.L.D.32:28 Tuskegee, AL34:09 Percy Jackson / Ares34:54 Poseidon35:16 Leonidas / Menelaus35:46 Odysseus36:08 Ulysses S. Grant36:20 Captain Nemo38:44 Geomancy39:58 Acadians42:11 Joan of Arc43:30 Catching Up on Names45:05 Gone With the Wind / Scarlett O'Hara / Vivien Leigh46:15 Geomancers46:44 Butte47:32 Ursa Major49:18 Highlander50:18 Conclusion & Outro DOWNLOAD EPISODE 5 - THE CIVIL ENGAGEMENT

Full Show Notes: https://plutarch.life/agesilausImportant PeopleAgis II - The Spartan king and older brother of Agesilaus who led Sparta during most of the latter half of the Peloponnesian War. After his death around 398 BC, the Spartans must decide whether his son, whose father could be Alcibiades, has a legitimate claim to the throne or whether they should grant the kingship to Agesilaus. Lysander - Spartan naval commander who conquered Athens and annexed the old Athenian Empire, enriching his friends along the way. His influence in Sparta is powerful enough to reinterpret an oracle and convince the Spartan people to accept Agesilaus as their king. Xenophon - Personal friend of Agesilaus and Socrates, Xenophon made Agesilaus the protagonist of his Hellenika and then went so far as to write another encomiastic biography of Agesilaus. Plutarch writes this life and the Life of Pelopidas with these works of Xenophon in mind and attempts in part to provide for us a perspective that balances out the pro-Spartan biases of Xenophon with Plutarch's pro-Boeotian leanings. Pharnabazus - Are you a good satrap, or a bad satrap? Pharnabazus is the satrap Agesilaus would love to have as a friend, but will also respect as an enemy; he's a man of his word who honors his commitments and deals fairly with both enemy and friend. Tissaphernes - A perfidious satrap mistrusted by every Greek who interacts with him, particularly Alcibiades. When he meets his end (as detailed in this life), Plutarch can't find a reason to be sad. Antalcidas - The ephor (re-elected many times?) who negotiates in Persia for the King's Peace (387 BC sometimes also called the Peace of Antalcidas)Sphodrias - The Spartan opportunist who attempts to take the Athenian port at the Peiraeus by surprise at night. He fails and is recalled to Sparta for trial, in which he is acquitted because of the influence of his friends and Agesilaus's son. Cleonymus - Sphodrias's son Epaminondas - The Theban general who invades Laconia twice, victorious in the battles of Leuctra (371 BC) and Mantineia (362 BC), his wounds at the latter lead to his early death and the unraveling of Theban hegemony in the Peloponnese. Archidamus III - Agesilaus's sonChabrias - The Athenian naval mercenary who serves first under Tachys and then under Nectabanis in Egypt. Nectabanis or Nectanebo II - The Egyptian leader who revolts from Tachys and convinces Agesilaus to switch sides and join him. Agesilaus's tactical perspective allows Nectabanis to secure his claim to the throne. Nectabanis sends Agesilaus back to Sparta with 230 silver talents. Agamemnon and Menelaus - The two brothers who led the Bronze Age attack against Troy now immortalized in Homer's Iliad and whose homeward journeys are recounted in Homer's Odyssey. Because Agesilaus begins his reign by attacking Persia, Plutarch draws many comparisons with Agamemnon in this life (5.4; 6.4.; 6.5; 9.4). Since Agesilaus dies near where Menelaus was shipwrecked on his way home (cf. Odyssey Book 4), Agesilaus can be compared with both leaders of this legendary expedition. 

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The Trojan War: just an Ancient Greek Avengers? Join us as we look at the stories surrounding the city of Troy, including the judgement of Paris, all the events leading up to the Trojan War, and the war itself, which is really a lot of miniature battles in one big battle. We also talk about the Latin language, the nature of warfare, and how the Siege of Gondor relates to the Trojan War. We also have a new t-shirt giveaway for Season 2! Listen to the end for info on how to tweet @UlmtdOpinions to win a free t-shirt!

Liv reads Book IV of Homer's Odyssey, translated into prose by Samuel Butler. Telemachus visits Sparta for news from Menelaus.This is not a standard narrative story episode, it's simply a bonus reading of Homer. For regular episodes look for any that don't have "Liv Reads..." in the title!For a list of Roman/Latin names and who they were in the Greek, visit: mythsbaby.com/names Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions. See acast.com/privacy for privacy and opt-out information.