The Great War
Published on 22 Sep 2018Chair of Wisdom Time!
September 24, 2018
Drafting – Poetry – Georg von Trapp I OUT OF THE TRENCHES
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September 11, 2018
May 13, 2018
QotD: The lost works of Epicurus
[Most of the original writings of Epicurus have been lost.] There are the elaborate refutations of Epicureanism by Cicero and Plutarch. These inevitably outline and sometimes even quote what they are attacking. There are hundreds of other references to Epicurus in the surviving literature of the ancient world. Some of these are useful sources of information. Some are our only sources of information on certain points of the philosophy.
During the past few centuries, scholars have been trying to read the charred papyrus rolls from a library in Herculaneum buried by the eruption of Vesuvius in 79 AD. Some of these contain works by Philodemus of Gadara, an Epicurean philosopher of the 1st century BC. Much of this library remains unexcavated, and most of the rolls recovered have not really been examined. There are hopes that a complete work by Epicurus will one day be found here.
Above all else, though, is the De Rerum Natura of Lucretius. He was a Roman poet who died around the year 70 BC. His epic, in which he claims to restate the physical doctrines of Epicurus, was unfinished at the time of his death, and it is believed that Cicero himself edited the six completed books and published the text roughly as it has come down to us. This is one of the greatest poems ever written, and perhaps the strangest of all the great poems. It is also the longest explanation in a friendly source of the physical theories of Epicurus.
Therefore, if anyone tries to say in any detail what Epicurus believed, he will not be arguing from strong authority. If we compare the writings of any extant philosopher with the summaries and commentaries, we can see selective readings and exaggerations and plain misunderstandings. How much of what Karl Marx really said can be reliably known from the Marxist and anti-Marxist scholars of the 20th century? Even David Hume, who wrote very clearly in a very clear language, seems to have been consistently misunderstood by his 19th century critics. For Epicurus, we may have reliable information about the main points of his ethics and his physics. We have almost no discussions of his epistemology or his philosophy of mind. Anyone who tries writing on these is largely guessing.
All this being said, enough has survived to make a general account of the philosophy possible. Epicurus appears to have been a consistent thinker. Though it may only ever be a guess — unless the archaeologists in Herculaneum find the literary equivalent of Tutankhamen’s tomb — we can with some confidence proceed from what Epicurus did say to what he might have said. Certainly, we can give a general account of the philosophy.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
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April 11, 2018
The Aesir-Vanir War – Extra Mythology
Extra Credits
Published on 9 Apr 2018Sponsored by God of War! http://bit.ly/2FBqVPH
One day, a mysterious visitor appeared among the Aesir, one of two races of Nordic gods. An epic and long war began, and yet despite the bloodshed, their war eventually gave poetry to the world.
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March 28, 2018
Samuel HaNagid – A Prince of Jews – Extra History
Extra Credits
Published on 11 Jun 2016Forced to flee from his home in Cordoba, Samuel HaNagid made a new name for himself in the kingdom of Granada. He picked his allies carefully and rose to the position of vizier, an unheard of honor for a Jew in a Muslim kingdom. His fame as a poet, a leader, and a patron of Judaic studies spread across the Mediterranean.
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March 13, 2018
The Queen of Lesbos – Poetess Sappho l THE HISTORY OF SEX
IT’S HISTORY
Published on 16 Sep 2015The Greek poetess Sappho from the Isle of Lesbos is the most important female lyricist of the classical age. She worshipped women and often addressed her work to beautiful ladies. Although her definite sexuality will remain a mystery, it is almost as widely discussed as her work itself. The constant myth that Sappho was gay remains which is why the term “lesbian” dates back to Sappho’s erotic poetry. Learn all about the great Sappho and what the term “doing it like the ladies of Lesbos” actually means, on IT’S HISTORY.
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October 7, 2017
The Trojan War – A tale of Passion and Bloodshed! l HISTORY OF SEX
IT’S HISTORY
Published on 23 Sep 2015The Trojan War is one of the most epic and passionate legends set in Greek Mythology. Legend has it, that Prince Paris fell in love with the beautiful Helena, wife of King Menelaos of Sparta. He took her to Troy, which sent all of the rest of Greece, including the famous warrior Achilles after the city. We’ll explain which incidents on the battles are actually proven and how sex, powerplay and love is interpreted to have led to blood shed more than once during Antiquity. Join Indy for our new episode of BATTLEFIELDS!
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September 30, 2017
Area poet exposes big-name poet for plagiarism
Bancroft is a quiet place (queue the joke about spending a week there one afternoon), and hardly the kind of place that you’d expect to be in the news for the investigative activity of a local poet:
A local Bancroft area poet has garnered international attention after inadvertently discovering and reporting alleged plagiarism by Canada’s former parliamentary poet laureate and Governor General Award-winning poet Pierre DesRuisseaux, now deceased.
“I was looking at Canada’s national poet laureate website, and I saw that some of the former poet laureate [DesRuisseaux’s] material was listed there,” Kathy Figueroa told Bancroft This Week. “I read the translation from the French for the poem J’Avance, and I was completely astounded … it was derived from Maya Angelou’s poem Still I Rise … I recognized it immediately. I was shocked … dismayed … incredulous.”
Figueroa then contacted the Office of the Poet Laureate to report her discovery. She noticed the poem was pulled immediately from the website. She also reported the information to Plagiarism Alert where a British investigator and poet Ira Lightman subsequently determined that other poems attributed to DesRuisseaux had plagiarized well-known poets such as Dylan Thomas and Tupac Shakur, according to CBC News. He reported his findings to the British Guardian newspaper, giving Figueroa credit for her critical part in the discovery.
As a poet herself, plagiarism is not something new. In fact, Figueroa has suffered from theft of her work on several occasions in the past.
“This is not trivial,” she said. “It is very dismaying when your work has been taken by someone else … and especially if that person has a respected name. There is a feeling of helplessness, and it impacts negatively on the person’s creativity. It can leave you disenchanted … you don’t feel like writing anymore.”
H/T to Colby Cosh for the link.
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September 19, 2017
In praise of ancient Greece
In the latest Libertarian Enterprise, Sean Gabb explains why we owe so much today to ancient and classical Greek culture:
The Greeks gave us virtually all our philosophy, and the foundation of all our sciences. Their historians were the finest. Their poetry was second only to that of Homer – and it was they who put together all that we have of Homer, and Homer was himself an early Greek. They gave us ideals of beauty, the fading of which has always been a warning sign of decadence; and they gave us the technical means of recording that beauty. They had no examples to imitate. They did everything entirely by themselves. In a world that had always been at the midnight point of barbarism and superstition, they went off like a flashbulb; and everything good in our own world is part of their afterglow. Every renaissance and enlightenment we have had since then has begun with a rediscovery of the Ancient Greeks.
For the avoidance of doubt, I will not say that the Greeks were perfect. Though remarkable human beings – though the most remarkable human beings – they were still human beings, with all the vices and other failings that come with this. But, if you commit your life to staring into that flood of intense light that was Greece, you will not have lived in vain. And, though I do not despise translations, and would never discourage someone from approaching the Greeks only through translation, I will add that the light is most intense when seen directly, through the medium in which the Greeks themselves thought and spoke and wrote.
There are many reasons for learning Greek. A full discussion of them would amount to an advertisement for my services, and would take longer than I have available for this speech. But I will mention three.
The first is that Greek is inherently a beautiful language, and worth studying for itself alone. There is certainly a thrill to speaking it. Take this line from Homer:
τὸν δ’ ἀπαμειβόμενος προσέφη πολύμητις Ὀδυσσεύς
To him in answer spake the ever-resourceful OdysseusFor any number of reasons, my pronunciation is corrupt, and no Greek, ancient or modern, would think me other than a barbarian. But say these words, and you are making sounds that were first made when our own ancestors were tattooing their faces and smearing butter into their hair, before perhaps the building of Stonehenge, and when even Rome was no more than a collection of huts not far removed from the stone age.
The second main reason for learning Greek is that we know far less about the Greeks than we would like. So much has been carried away by the ravages of time. For the past six hundred years, a continuous line of scholars in Western Europe, and more recently in America, has laboured to gather and understand all that can be found about the Greeks. Every surviving Greek text has been pressed harder than olives for one of the supermarket chains to give up every possible meaning. Archaeology and all the natural sciences have been put to similar uses. In every century since the fourteenth, we have been able to say at its end that we knew more than at the beginning. But our knowledge remains imperfect. We look on the Greeks as we might on a landscape covered in mist. Here and there, the mist is absent or thinner, and we can be astonished by what we see; and we can hope to extrapolate from what we see to what remains covered.
If you come to the Greeks through translations, it is as if you are looking at that misty landscape though a sheet of coloured glass. Our word translate in Latin, and by extension in French, is traduco. This can mean translate. It can also mean dishonour, degrade or betray. Most translations, whether deliberately or by accident, do all these things to their original. Until very recently, English translators of the classics would labour to conceal the sexual tastes of the Ancients. Many translators labour still, though now to conceal the ancient taste for mood-altering substances. Even otherwise, a translation will not carry over the whole of the original meaning, but will impose on a reader the translator’s view of its meaning. Compare, if you like, my translation of Thucydides with other translations. The basic idea is the same: the choice of words and the balance and even the structure of the statement are different.
This brings me to my third main reason – and here I turn to Latin. If you take individual stories from Homer and put them into translation, they can sometimes work almost as well as they do in Greek. The story of Odysseus in the Cave of Polyphemus is wonderful in itself. So too the story of how Achilles tied the dead body of Hector to his chariot and dragged it about the walls of Troy, and how Priam came out to buy back the body. These stories thrilled me as a child, or moved me to tears. So they can in in any good retelling.
If we turn, however, to Vergil, any translation seems to involve a perceptible loss of impact. Last Easter, I taught some revision courses for A Level Classical Civilisation. One of the modules I covered was Vergil’s The Aeneid in several good English translations. Except for John Dryden’s version, this was my first experience of Vergil in translation. I have said that the translations used were good. They were made by men whose Latin was far better than mine. Compared with the original, however, they were disappointingly flat. Again and again, I would skim the text, looking for the equivalent of some line or phrase that had stamped itself into my memory. Again and again, I was disappointed by the mediocrity of what I made the students read aloud to me.
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June 21, 2016
QotD: The nature of poetry
A year or two ago, in common with others, I received from America a request that I would define poetry. (America is the source of much irritation of this kind, to be sure.) I replied that I could no more define poetry than a terrier can define a rat, but that I thought we both recognised the object by the symptoms which it provoked in us. One of those symptoms was described in connexion with another object by Eliphaz the Temanite: “A spirit passed before my face: the hair of my flesh stood up.” Experience has taught me, when I am shaving of a morning, to keep watch over my thoughts, because, if a line of poetry strays into my memory, my skin bristles so that the razor ceases to act. This particular symptom is accompanied by a shiver down the spine; there is another which consists in a constriction of the throat and a precipitation of water to the eyes; and there is a third which I can only describe by borrowing a phrase from one of Keats’s last letters, where he says, speaking of Fanny Brawne, “everything that reminds me of her goes through me like a spear.” The seat of this sensation is the pit of the stomach.
A.E. Housman, “The Name and Nature of Poetry”, 1933.
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April 21, 2016
QotD: The amazing (ancient) Greeks
I discovered the Greeks when I was eight, and I came across a copy of Roger Lancelyn-Green’s retelling of The Iliad. I was smitten at once. There was something so wonderfully grand, yet exotic, about the stories. I didn’t get very far with it, but I found a copy of Teach Yourself Greek in the local library and spent weeks puzzling over it. Over the next few years, I read my way through the whole of Greek and Roman mythology, and was drawn into the history of the whole ancient world.
When I was twelve, my classical leanings took me in a new, if wholly predictable, direction. The sexual revolution of the 70s hardly touched most South London schoolboys. The one sex education lesson I had was a joke. Porn was whatever I could see without my glasses in the swimming pool. So I taught myself Latin well enough to read the untranslated naughty bits in the Loeb editions of the classics. The librarians in Lewisham were very particular in those days about what they allowed on their shelves. They never questioned the prestige of the classics, or thought about what I was getting them to order in from other libraries. With help from Martial and Suetonius and Ausonius, among others, I’d soon worked out the mechanics of all penetrative sex, and flagellation and depilation and erotic dances; and I had a large enough fund of anecdotes and whole stories to keep my imagination at full burn all though puberty.
Then, as I grew older, I realised something else about the Greeks — something I’d always known without putting it into words. There’s no doubt that European civilisation, at least since the Renaissance, has outclassed every other. No one ever gathered facts like we do. No one reasoned from them more profoundly or with greater focus. No one approached us in exposing the forces of nature, and in turning them to human advantage. We are now four or five centuries into a curve of progress that keeps turning more steeply upwards. Yet our first steps were guided by others — the Greek, the Romans, the Arabs, and so forth. If we see further than they do, we stand on the backs of giants.
The Greeks had no one to guide them. Unless you want to make exaggerated claims about the Egyptians and Phoenicians, they began from nothing. Between about 600 and 300 BC, the Greeks of Athens and some of the cities of what is now the Turkish coast were easily the most remarkable people who ever lived. They gave us virtually all our philosophy, and the foundation of all our sciences. Their historians were the finest. Their poetry was second only to that of Homer — and it was they who put together all that we have of Homer. They gave us ideals of beauty, the fading of which has always been a warning sign of decadence; and they gave us the technical means of recording that beauty. Again, they had no examples to imitate. They did everything entirely by themselves. In a world that had always been at the midnight point of barbarism and superstition, they went off like a flashbulb; and everything good in our own world is part of their afterglow. Every renaissance and enlightenment we have had since then has begun with a rediscovery of the ancient Greeks. Modern chauvinists may argue whether England or France or Germany has given more to the world. In truth, none of us is fit to kiss the dust on which the ancient Greeks walked.
How can you stumble into their world, and not eventually be astonished by what the Greeks achieved? From the time I was eight, into early manhood, I felt wave after wave of adoration wash over me, each one more powerful than the last.
Richard Blake, “Interview with Richard Blake”, 2014-03-14.
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September 3, 2015
QotD: The lingering malady of poetry
For no man, of course, ever quite gets over poetry. He may seem to have recovered from it, just as he may seem to have recovered from the measles of his school-days, but exact observation teaches us that no such recovery is ever quite perfect; there always remains a scar, a weakness and a memory.
Now, there is reason for maintaining that the taste for poetry, in the process of human development, marks a stage measurably later than the stage of religion. Savages so little cultured that they know no more of poetry than a cow have elaborate and often very ingenious theologies. If this be true, then it follows that the individual, as he rehearses the life of the species, is apt to carry his taste for poetry further along than he carries his religion — that if his development is arrested at any stage before complete intellectual maturity that arrest is far more likely to leave hallucinations.
H.L. Mencken, “The Nature of Faith”, Prejudices, Fourth Series, 1924.
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August 25, 2015
QotD: Poetry
Many years ago, when I was more reckless intellectually than I am today, I proposed the application of Haeckel’s biogenetic law — to wit, that the history of the individual rehearses the history of the species to the domain of ideas. So applied, it leads to some superficially startling but probably quite sound conclusions, for example, that an adult poet is simply an individual in a state of arrested development — in brief, a sort of moron. Just as all of us, in utero, pass through a stage in which we are tadpoles, and almost indistinguishable from the tadpoles which afterward become frogs, so all of us pass through a stage, in our nonage, when we are poets. A youth of seventeen who is not a poet is simply a donkey: his development has been arrested even anterior to that of the tadpole. But a man of fifty who still writes poetry is either an unfortunate who has never developed, intellectually, beyond his teens, or a conscious buffoon who pretends to be something that he isn’t — something far younger and juicier than he actually is […] Something else, of course, may enter into it. The buffoonery may be partly conscious and deliberate, and partly Freudian. Many an aging man keeps on writing poetry simply because it gives him the illusion that he is still young. For the same reason, perhaps, he plays tennis, wears green cravats, and tries to convince himself that he is in love.
H.L. Mencken, “The Nature of Faith”, Prejudices, Fourth Series, 1924.
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May 14, 2015
QotD: The value of poetry
Once, after plowing through sixty or seventy volumes of bad verse, I described myself as a poetry-hater. The epithet was and is absurd. The truth is that I enjoy poetry as much as the next man — when the mood is on me. But what mood? The mood, in a few words, of intellectual and spiritual fatigue, the mood of revolt against the insoluble riddle of existence, the mood of disgust and despair. Poetry, then, is a capital medicine. First its sweet music lulls, and then its artful presentation of the beautifully improbable soothes and gives surcease. It is an escape from life, like religion, like enthusiasm, like glimpsing a pretty girl. And to the mere sensuous joy in it, to the mere low delight in getting away from the world for a bit, there is added, if the poetry be good, something vastly better, something reaching out into the realm of the intelligent, to wit, appreciation of good workmanship. A sound sonnet is almost as pleasing an object as a well-written fugue. A pretty lyric, deftly done, has all the technical charm of a fine carving. I think it is craftsmanship that I admire most in the world. Brahms enchants me because he knew his trade perfectly. I like Richard Strauss because he is full of technical ingenuities, because he is a master-workman. Well, who ever heard of a finer craftsman than William Shakespeare? His music was magnificent, he played superbly upon all the common emotions — and he did it magnificently, he did it with an air. No, I am no poetry-hater. But even Shakespeare I most enjoy, not on brisk mornings when I feel fit for any deviltry, but on dreary evenings when my old wounds are troubling me, and some fickle one has just sent back the autographed set of my first editions, and bills are piled up on my desk, and I am too sad to work. Then I mix a stiff dram — and read poetry.
H.L. Mencken, “The Poet and His Art”, Prejudices, Third Series, 1922.
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April 9, 2015
QotD: The subconscious mind of the poet
One of the things to remember here (too often it is forgotten, and Dr. Prescott deserves favorable mention for stressing it) is that a man’s conscious desires are not always identical with his subconscious longings; in fact, the two are often directly antithetical. No doubt the real man lies in the depths of the subconscious, like a carp lurking in mud. His conscious personality is largely a product of his environment — the reaction of his subconscious to the prevailing notions of what is meet and seemly.
Here, of course, I wander into platitude, for the news that all men are frauds was already stale in the days of Hammurabi. The ingenious Freud simply translated the fact into pathological terms, added a bedroom scene, and so laid the foundations for his psychoanalysis. Incidentally, it has always seemed to me that Freud made a curious mistake when he brought sex into the foreground of his new magic. He was, of course, quite right when he set up the doctrine that, in civilized societies, sex impulses were more apt to be suppressed than any other natural impulses, and that the subconscious thus tended to be crowded with their ghosts. But in considering sex impulses, he forgot sex imaginings. Digging out, by painful cross-examination in a darkened room, some startling tale of carnality in his patient’s past, he committed the incredible folly of assuming it to be literally true. More often than not, I believe, it was a mere piece of boasting, a materialization of desire — in brief, a poem. It is astonishing that this possibility never occurred to the venerable professor; it is more astonishing that it has never occurred to any of his disciples. He should have psychoanalyzed a few poets instead of wasting all his time upon psychopathic women with sclerotic husbands. He would have dredged amazing things out of their subconsciouses, heroic as well as amorous. Imagine the billions of Boers, Germans, Irishmen and Hindus that Kipling would have confessed to killing!
H.L. Mencken, “The Poet and His Art”, Prejudices, Third Series, 1922.
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