Reading classical works aloud in Sarasota, and talking about them.
The tentative discovery at CERN’s Large Hadron Collider of the Higgs boson -- among the key missing links in our fundamental theories of matter -- again shows the surprising power of mathematics to illuminate nature’s secrets. But the discovery also points to the value of scientific metaphor, of guessing that things we know nothing about might turn out to be surprisingly similar to things we’re familiar with. Indeed, the theory behind the Higgs boson owes as much to what’s already known about mundane things like iron magnets and metals as it does to exotic mathematics.
"A demolition squad, a safe place for poor people who have no other safe place, the giver of the biggest dinner party you ever heard of, the powerful sea monster he will swallow up death forever, a gentle nursemaid who will wipe away every tear from all faces."
To determine the size of the Roman economy and the distribution of income, historians Walter Schiedel and Steven Friesen pored over papyri ledgers, previous scholarly estimates, imperial edicts, and Biblical passages. Their target was the state of the economy when the empire was at its population zenith, around 150 C.E. Schiedel and Friesen estimate that the top 1 percent of Roman society controlled 16 percent of the wealth, less than half of what America’s top 1 percent control.
. . . They point out that the majority of extant Roman ruins resulted from the economic activities of the top 10 percent. “Yet the disproportionate visibility of this ‘fortunate decile’ must not let us forget the vast but—to us—inconspicuous majority that failed even to begin to share in the moderate amount of economic growth associated with large-scale formation in the ancient Mediterranean and its hinterlands.”
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Steiner argues that Tragedy is an Artform unique to the Western world. In his opening pages he makes the claim that for the Judaic sensibility there is no tragedy as it is "vehement in its conviction that the order of the universe and of man's estate is accessible to reason." pp.4 For Steiner tragedy arises out of a contrary view"necessity is blind and man's encounter with it shall rob him of his eyes, whether in Thebes or in Gaza." pp.5 For Steiner this is a Greek assertion.Steiner makes a learned survey of Western Literature showing the points at where tragic genius has flourished, and the many more where it has been attempted and failed. Close to the end of the work he makes this observation "..tragedy is that form of art which requires the intolerable burden of God's presence. It is now dead because His shadow no longer falls upon us as it fell on Agamemnon or Macbeth or Athalie. " Steiner then goes on to talk briefly about the possibility of renewal of tragedy under different circumstances. This work is a stellar piece of literary criticism- whether one takes issue with Steiner and believes Job on the one hand , and Willy Loman in another way , are tragic characters after all.Without having read the book, it's impossible to be sure, but from our readings of the Greco-Roman classics, and from the Old Testament, I have a feeling that I'd be in major and lively disagreement with Steiner's basic premises.
Emily Dickinson is all over Tucson, Ariz. Reading, lectures, classroom lessons — it's all part of the Big Read Project, a National Endowment for the Arts project devoted to "inspiring people across the country to pick up a good book." In Tucson, people aren't just picking up Dickinson's poetry books — they're celebrating her in reading, dance and even desserts.
"You don't want to put somebody up on a pedestal and pay homage ... that's not very interesting," says Lisa Bowden with a laugh. Bowden is a publisher and poet, and the organizer of Big Read Tucson.
One of her ideas was to hold open recording sessions for anyone to read Dickinson's poetry and letters. Restaurants and coffee houses then play those recordings to stimulate conversation and creativity.
WHAT I OWE TO THE ANCIENTS
1 In conclusion, a word about that world to which I sought interpretations, for which I have perhaps found a new interpretation — the ancient world. My taste, which may be the opposite of a tolerant taste, is in this case very far from saying Yes indiscriminately: it does not like to say Yes; better to say No, but best of all to say nothing. That applies to whole cultures, it applies to books — also to places and landscapes. In the end there are very few ancient books that count in my life: the most famous are not among them. My sense of style, of the epigram as a style, was awakened almost instantly when I came into contact with Sallust. Compact, severe, with as much substance as possible, a cold sarcasm toward "beautiful words" and "beautiful sentiments" — here I found myself. And even in my Zarathustra one will recognize my very serious effort to achieve a Roman style, for the aere perennius [more enduring than bronze] in style.
Nor was my experience any different in my first contact with Horace. To this day, no other poet has given me the same artistic delight that a Horatian ode gave me from the first. In certain languages that which Horace has achieved could not even be attempted. This mosaic of words, in which every word — as sound, as place, as concept — pours out its strength right and left and over the whole, this minimum in the extent and number of the signs, and the maximum thereby attained in the energy of the signs — all that is Roman and, if you will believe me, noble par excellence. All the rest of poetry becomes, in contrast, something too popular — mere sentimental blather.
Ms. Zornberg: Ah, what's happening there. I mean, everything is happening. I think whatever you can read in the text is happening. What I'm interested in is the issue of language and silence, a kind of defensive silence, and the basis for this apparently very modern theme actually is in the Zohar, in the source of Kabbalah.
Ms. Tippett: That's interesting too because we never — when that story is told to children, for example, I think it's mostly children who hear the Flood story — we never reflect on the life in the ark. You get the two by two coming on and then coming out at the end.
[snip]
Ms. Zornberg: Yes, yes.
Ms. Tippett: So how does the Zohar …
Ms. Zornberg: The Zohar and Midrashic sources — first of all, how did they all eat? How did the animals eat? It's a big …
Ms. Tippett: Right [laugh].
Ms. Zornberg: Yes. I mean, all right, maybe they brought on food for the animals, but how did they get at it? So Zohar imagines very beautifully that Noah spends his whole time, morning and night, day and night, feeding the animals. That's an expression of his desire to preserve the world. And he feeds each animal according to its own timing, it's own feeding schedule, so he's really rather fully occupied feeding the world. He doesn't get a wink of sleep, again, in these Midrashic sources. He has no sexual relations with his wife and no one does. There is no sex. Even the animals on the ark, you know, don't have relations.
[snip]
Ms. Zornberg: Absolutely. And on top of that, I think precisely the things that he can't do in the ark or he mustn't do, like sexual relations, sleeping, the way he spends all his time feeding, it occurred to me that these are descriptions of God. God feeds all living beings and God doesn't sleep. He doesn't slumber nor sleep and God, of course, has no partner. So in a sense, there's a kind of omnipotence that Noah is experiencing in this prison, which is, again, very natural that, once you have deprived yourself of life and you see that in some way as an ideal and as an expression of ultimate power because you are not compromised now in any way by the messy world of talk, of communication. So to me, it's a defense mechanism and he refuses to let go of it.
Ms. Zornberg: You know, you don't read; you study. You study the text and that implies that you don't really understand it, first off. You read it and then you read it again and then you notice things and things don't work and things don't make sense and then you're exorcised by it. And that's what I call desire, because something is not. Something that should be there is not there and that's what gets people going. That's what gets people involved and this very intimate connection between the human being and the text, between Jews and this text, is a result of that.
Avivah Gottlieb Zornberg We used to think agriculture gave rise to cities and later to writing, art, and religion. Now the world’s oldest temple suggests the urge to worship sparked civilization.
Known as Göbekli Tepe (pronounced Guh-behk-LEE TEH-peh), the site is vaguely reminiscent of Stonehenge, except that Göbekli Tepe was built much earlier and is made not from roughly hewn blocks but from cleanly carved limestone pillars splashed with bas-reliefs of animals—a cavalcade of gazelles, snakes, foxes, scorpions, and ferocious wild boars. The assemblage was built some 11,600 years ago, seven millennia before the Great Pyramid of Giza. It contains the oldest known temple. Indeed, Göbekli Tepe is the oldest known example of monumental architecture—the first structure human beings put together that was bigger and more complicated than a hut. When these pillars were erected, so far as we know, nothing of comparable scale existed in the world.
In various versions of Homer's nearly 3,000-year-old epic poem "The Iliad," the Trojan warrior Hector is referred to as "glorious," "flashing helmeted," and "man-killing." But he's probably never been described as a "son of a bitch" before.
Stephen Mitchell's take on "The Iliad," the first major new translation in nearly 15 years, is an action-packed, slick and contemporary rendering of the Trojan war saga. Mr. Mitchell took some unusual liberties: He cut about 1,100 lines, modernized the dialogue and left out most of the fusty-seeming descriptors attached to each character (swift-footed Achilles, bright-eyed Athena, crafty Odysseus).
The text is peppered with modern slang. Helen refers to herself at one point as a "bitch" (the Greek original is "dog-eyed one"). Elsewhere, Hector yells a phrase at a soldier that could be literally translated as "Begone, cowardly puppet." Other translators have struggled with the insult, rendering it as "wicked doll," "rag doll" and "glittering little puppet." In Mr. Mitchell's translation, Hector yells, "Go ahead, sissy, run!" And when Achilles rails at Hector, he doesn't call him, "You doer of deeds not forgotten," as the original Greek reads. Instead, Mr. Mitchell has Achilles say, "Don't talk to me of agreements, you son of a bitch."
Mr. Mitchell defends his movie-style dialogue. "If you translate literally, the English may sound stilted or phony," says Mr. Mitchell. Asked if he thought his version would stir controversy, he laughed. "Of course," he said. "That's how scholars earn their living, by disputing things."
Mr. Mitchell, 68, may be the closest thing that the translation world has to a rock star. He brings oblique sayings in ancient languages to the masses, upsetting established scholars and occasionally creating unlikely hits. His 1988 version of the Tao Te Ching sold more than 900,000 copies in the U.S. Several of his other popular translations, which include The Gospel According to Jesus, Gilgamesh and poems by Rainer Maria Rilke, have each sold more than 100,000 copies.
Some of his translations aren't, strictly speaking, translations, but adaptations. He knows Greek, Latin, Hebrew, French, German, Italian and Danish, but he's also rewritten works in languages he doesn't know—Chinese, Sanskrit and Babylonian. His interpretations of sacred texts have been criticized by evangelical Christians and "very irate Taoists," says Mr. Mitchell.
There have been plenty of English translations of "The Iliad," including several published in the 20th century. Mr. Mitchell says he felt he could do better. "I've never been able to read 'The Iliad,' actually, until I sat down to do this," he says. "I could never get past book one in any translation. I found the language very dull."
Several years ago, he picked up the original Greek text and began translating the opening lines for fun. He was quickly immersed in the dramatic story. The epic opens 10 years into the war, which the Greeks waged after the Trojan prince Paris kidnapped Helen, the wife of the Greek king Menelaus.
Mr. Mitchell, who was born in Brooklyn and studied comparative literature at Yale, bounced some ideas off Homeric scholars, including Martin West, who wrote a book about how "The Iliad" was composed. Using Mr. West's research as a guideline, Mr. Mitchell cut about 7% of the poem—because he believes those passages were added by later poets. He dropped book 10, which describes a nighttime raid against the Trojans, entirely. He left out most of the stock character descriptions because he felt that while the phrases serve a rhythmic function in Greek, they add nothing in English.
His next project: "The Odyssey."
"Without Adam, the work of Christ makes no sense whatsoever in Paul's description of the Gospel, which is the classic description of the Gospel we have in the New Testament," [Albert] Mohler says.
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"The evolution controversy today is, I think, a Galileo moment," says Karl Giberson, who authored several books trying to reconcile Christianity and evolution, including The Language of Science and Faith, with Francis Collins
.
Introduction: hic sunt dracones
1. The history of truth: recovering ancient wisdom
2. The history of error: exorcizing Paganism
3. The error of history: imagining the Occult
4. The truth of history: entering the Academy
Conclusions: restoring memory.
The medieval is still very much alive and well during this period. People are carrying swords around. Military units have archers. Saracens snatch people from European beaches and carry them off to slavery. There are Alchemists and Cabalists. Great countries are ruled by kings who ride into battle wearing armor. Much of the human landscape--the cities and architecture--are medieval. And yet the modern world is present right next to all of this in the form of calculus, joint-stock companies, international financial systems, etc. This can't but be fascinating to a novelist. Complete interview here.
When James Levine’s tangled halo of white hair was picked up by the spotlight shining down over the orchestra pit at the May 9 performance of Die Walküre, at the Metropolitan Opera in New York, the audience roared with pleasure and relief. With good reason. Levine’s bad back and other health woes had forced him to pull out of multiple events he was scheduled to conduct, including one recent performance of this opera, the second in the Ring cycle. But there were no signs of diminished vigor or control on that evening.
| By ways remote and distant waters sped | ||
| by Gaius Valerius Catullus translated by Aubrey Beardsley | ||
By ways remote and distant waters sped, Brother, to thy sad grave-side am I come, That I may give the last gifts to the dead, And vainly parley with thine ashes dumb: Since she who now bestows and now denies Hath ta'en thee, hapless brother, from mine eyes. But lo! these gifts, the heirlooms of past years, Are made sad things to grace thy coffin shell; Take them, all drenched with a brother's tears, And, brother, for all time, hail and farewell! Found on Poets.org | ||
History’s Best Seller Turns 400A Forum with John Banville, Charles Baxter, Dan Chiasson, Paul Guest,Benjamin Hale, Howard Jacobson, and Marilynne Robinson
“The Anatomy of Influence” is Bloom’s effort — his last, he says — to recalibrate his great theory, only shorn of its “gnomic” obscurities and written in “a subtler language that will construe my earlier commentary for the general reader and reflect changes in my thinking.” One of those changes is that over time his notion of influence has become more orthodox, growing closer, in its sensitivity to echo and allusion, to the approach of the hated New Critics.
In a superb chapter, “Milton’s Hamlet,” Bloom shows how the Satan of “Paradise Lost” is the offspring of Hamlet, each a soliloquist who stands at a remove from the tragedy that engulfs him, puzzling out eloquent conundrums that press toward “depths beneath depths,” limitless self-consciousness. “It does not matter that Satan is an obsessed theist and Hamlet is not,” Bloom writes. “Two angelic intellects inhabit a common abyss: the post-Enlightenment ever-augmenting inner self, of which Hamlet is a precursor, intervening between Luther and Calvin, and later Descartes and Spinoza.”
PHILYRE (or Philyra) was an Okeanid nymph of Mount Pelion in Thessalia loved by the Titan Kronos. When his wife Rhea came upon their rendevous, he quickly transformed himself into a horse to escape detection. As a result, Philyre birthed a half-horse, half-man hybrid, the kentauros (centaur) Kheiron. To ease her shame, Kronos transformed the girl into a linden tree (philyra in Greek.)Here's Milton's poem:
Learn to submit to the laws of destiny, and lift your suppliant hands to the Fate, O children of Iapetus who inhabit the pendulous orb of the earth. If Death, the doleful wanderer from Taenarus, shall but once call you, alas! vain is it to attempt wiles and delay, for all must pass through the shades of Styx. Were the right hand strong to repel destined death, fierce Hercules had not lain dead on Aemathian Oeta, poisoned by the blood of Nessus; nor had Ilium seen Hector slain by the base guile of envious Pallas; nor Sarpedon whom the phantom Achilles slew with Locrian sword, whilst Jove wept. If Hecatean words could put to flight sad fate, the infamous mother of Telegonus had yet lived, and the sister of Aegialeus, who used the powerful wand. If mysterious herbs and the art of the physicians could thwart the triple goddesses, Machaon with his skill in simples had not fallen by the spear of Eurypylus; and the arrow smeared with the serpent's blood had done you no injury, O Philyreius; nor had the arms and bolts of your grandsire harmed you, O son, who were cut from your mother's womb. And you, too, Gostlin, greater than your tutor, Apollo, you to whom was given the rule of the gowned flock, had not died, whom now leafy Cyrrha mourns, and Helicon amid its springs. You would still live, happy and honored to have shepherded the flock of Pallas. You would not have gone in Charon's skiff to the horrible recesses of the abyss. But Persephone broke the thread of life, angered when she saw how many souls you snatched from the black jaws of Death by your arts and your potent juices. Revered Chancellor, I pray that your body may rest in peace beneath the soft turf, and that from your grave may spring roses, and marigolds, and the hyacinth with blushing face. May the judgment of Aeacus rest mildly on you, and may Sicilian Proserpina grant you a smile, and in the Elysian fields among the blest may you walk for ever.Cross-posted @ the Ovid Blog.
with wandering steps and slow.Whatever the second half of Paradise Lost is, it is not a circle.
The Man on the throne represents God, who is controlling everything that goes on in the world, and how all of the archetypes He set up should interact. The Man on the throne, however, can only drive when the four angels connect their wings. This means that God will not be revealed to us by us looking at all four elements (for instance) as separate and independent entities. However, when one looks at the way that earth, wind, fire and water (for instance) which all oppose each other are able to work together and coexist in complete harmony in the world, this shows that there is really a higher power (God) telling these elements how to act.
the Daughters of Memory shall become the Daughters of Inspiration.On the cusp of the metamorphosis of the Enlightenment into the Early Romantic Age, Blake assumes a strong, uncompromising position on the relative merits of the two great traditions. Who needs Homer or Ovid, he asks:
The Stolen & Perverted Writings of Homer & Ovid; of Plato & Cicero. which all Men ought to contemn: are set up by artifice against the Sublime of the Bible. but when the New Age is at leisure to Pronounce; all will be set right: & those Grand Works of the more ancient & consciously & professedly Inspired Men, will hold their proper rank. & the Daughters of Memory shall become the Daughters of Inspiration. Shakespeare & Milton were both curbd by the general malady & infection from the silly Greek & Latin slaves of the Sword[.] Rouze up O Young Men of the New Age! set your foreheads against the ignorant Hirelings! For we have Hirelings in the Camp, the Court, & the University: who would if they could, for ever depress Mental & prolong Corporeal War. Painters! on you I call! Sculptors! Architects! Suffer not the fashonable Fools to depress your powers by the prices they pretend to give for contemptible works or the expensive advertizing boasts that they make of such works; believe Christ & his Apostles that there is a Class of Men whose whole delight is in Destroying. We do not want either Greek or Roman models if we are but just & true to our own imaginations, those Worlds of Eternity in which we shall live forever; in Jesus our Lord.In support of his argument, Blake offers one of his most famous lyrics:
And did those feet in ancient time,Would to God that all the Lords people were Prophets
Walk upon Englands mountains green:
And was the holy Lamb of God,
On Englands pleasant pastures seen!
And did the Countenance Divine,
Shine forth upon our clouded hills?
And was Jerusalem builded here,
Among these dark Satanic Mills?
Bring me my Bow of burning gold;
Bring me my Arrows of desire:
Bring me my Spear: O clouds unfold!
Bring me my Chariot of fire!
I will not cease from Mental Fight,
Nor shall my Sword sleep in my hand:
Till we have built Jerusalem,
In Englands green & pleasant Land
36So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.
37And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19.36-37
First Moloch, horrid King besmear'd with blood
