Classical Wisdom Weekly

A Short History of Wine

Wed, 21 Oct 2020 10:14:16 GMT

Written by Lydia Serrant, Contributing Writer, Classical Wisdom

What is believed to be the first winery in the world was recently found in a cave in Vayots Dzor, Armenia, and dates back to around 6100 BC. It currently holds the title as the oldest-known winery (also, fun fact, it is home of the world’s oldest leather shoe).

It is believed that the Armenians were the first to use the barefoot method of winemaking, but there is evidence of wine production in China as far back as 7000 BC. Wherever it started, there is no doubt that the love affair between humans and wine is a long one. Wine has a very complex and interesting history with nations, consumers, and individuals who pioneered the spread of wine and wine cultivation.

[caption id="attachment_28547" align="aligncenter" width="550"] Baccus by Caravaggio (1596-97)[/caption]

The Rise of Wine

Along with the Armenian discovery, wine is also strongly associated with Ancient Egyptian society, but they did not start their wine production until 3100 BC when they began making a wine-like substance that was used in religious ceremonies due to its resemblance to blood.

Visiting Phoenicians took a liking to Egyptian wine and stored some to take back home. It was the Phoenician traders that began to spread its popularity to the rest of the world, taking wine to the Mediterranean, Middle East, and North Africa. Between 1200 – 539 they came in contact with Jews who also began using wine in religious ceremonies, as they do to this day.

In 800 BC the Greeks began to perfect the art of wine-making. It became a popular symbol of trade and health, with Dionysus becoming the God of Wine.

As the Greeks expanded their empire and conquered territories around the Mediterranean, they brought wine along with them. Sicily in Southern Italy became one of the first Greek colonies on the Mediterranean to begin making its own wine, and the beverage soon traveled north, to Rome.

[caption id="attachment_28548" align="aligncenter" width="550"] Giuseppe Maria Crispi ‘The Sacraments: Holy Communion’[/caption]

The Romans quickly adopted wine and in 146 BC they began honoring Bacchus, Roman God of Wine. The Romans further develop the art of wine-making and the territory becomes home to some of the most famous vintages. As the Roman Empire expanded, so did their wineries, with grapevines appearing in France, Germany, Italy, Spain, and Portugal.

Some even associate Christian monks with a love of wine. They certainly became the pioneers of western winemaking technology when Rome adopted Christianity, as pressure was put on the monasteries to produce holy wine for use in Catholic sacrament. Christian monks became the master vintners of Europe, and the Church brought wine to the masses (literally, through mass).

Wine in the Americas

Bought by the Spanish conquistadors during their conquests and exploration of the Americas between 1492 – 1600, European wine entered South America and became popular in Mexico and Brazil.

The French eventually traveled further had north to Canada, where it is believed that the Norsemen, under the command of Leif Erikson, cultivated wild grapes 500 years prior. The French claimed Canada as their official territory and establish settlements in 1608. The Jesuits arrived shortly thereafter and began using the local grapes to make wine.

North America finally began cultivating its own wine from grapes imported from Europe in 1619. The first grapevines were planted in Virginia, and from there made their way up the Eastern Seaboard. Due to the region's puritanical culture, it took a while for wine to become publicly accepted and widely consumed.

In 1769 it is once again the Catholic church that is responsible for the widespread adoption of wine. When Spanish missionary Junipero Serra traveled to California, he brought the gospel and a passion for wine. He opened a missionary in San Diego and planted grapevines, giving the region its first local wine from a variety of the vitis grape. The beverage became hugely popular across California.

[caption id="attachment_28551" align="aligncenter" width="550"] Junípero Serra[/caption]

Wine Across Australian, South Africa, and New Zealand

Back in Europe, the Dutch began expeditions to South Africa in 1659 and the Dutch East India Trading Company stored wine aboard their ships to supply their sailors on their long journeys. Thus wine arrived to South Africa and the sailors began planting grapevines there to supply their return voyages back to Europe. The Cape Province became one of the best-known regions for wine-making and remains so to this day.

In 1788 British fleets traveling from the UK to Australia made a pit stop in South Africa and brought wine aboard for their onward journey. Grape cuttings from the South African vineyards were planted in Australia, and Australian wine production began.

[caption id="attachment_28554" align="aligncenter" width="550"] Photo by Sparky Marquis (Mollydooker Wines)[/caption]

James Busby, a British resident in Australia, was appointed as a Jurist in New Zealand. James was a wine enthusiast and considered the father of Australian wine. He brought grape cuttings from Australia to New Zealand and began wine production there in 1832.

Over the next century, as the world became more open to international trade, wine became a popular household drink and a valuable commodity. The years 1830 – 1870 saw the return of wine to the lands of Algeria, where thousands of years before the Phoenicians had planted vast vineyards. After centuries of Islamic rule that prohibited wine, the French occupied Algeria in 1830. Native Algerians adopted the French method of winemaking, and the production of French wine in Algeria hit a high in 1970, eight years after the French ceded control of the country.

[caption id="attachment_28555" align="aligncenter" width="550"] Cultivation of grapes and wine making in China during Ming Dynasty (1368- 1644)[/caption]

Wine Culture in China and Japan

St Francis Xavier, a Spanish Catholic Priest, brought gifts of wine to Japanese lords during the Spanish missionary visits in 1543. As the Portuguese begin converting Japanese people to Catholicism, they also began trading in Spanish wine. Japan was reunified 1587 and Christianity was banned, along with any associating factors, such as wine. The country had to wait a further 300 years before the first grapevines were planted and the Japanese people began to adopt the beverage once again.

Under the leadership of Deng Xiaoping, The Peoples Republic of China opened itself up to international trade and western culture in the 1980s. French wine was one of the first imports to arrive on Chinese shores and became hugely popular.

The timing could not have been better. After years of political upheaval, the Chinese Republic saw a population boom and the middle and upper classes expanded. More families began purchasing luxuries such as wine. Since then, the Chinese have had a long love affair with wine. Today, the nation is one of the largest consumers of French wine and other European products.

From ancient Armenia to modern-day China, humanity’s love of wine has stood the test of time and slowly but surely conquered the world. From kings to emperors, politicians to bureaucrats, what was originally a symbol of religious sacrament has found its way into public events, the pages of history books, and a place at the dinner table.

Do we NEED to hear Opinions we don’t like?

Mon, 19 Oct 2020 15:15:20 GMT

I’m going to start off today’s mailbag with a Dare. Whatever side of the political spectrum you happen to find yourself...next time you are watching the News, I dare you to watch your opposing side’s channel for at least 5 minutes. If you get your current events from CNN or MSNBC, for example, switch on Fox News or click on the New York Post. If you read the Washington Times, then check out the Washington Post. Apply this to whatever local outlet in whichever country you find yourself! That doesn’t sound too tricky, I hear you say... but there’s a catch... You need to 1: Not shout furiously at the screen. And 2: Practice a bit of healthy Skepticism (the ancient kind) and suspend judgement. One of the more recent Media charts by Ad fontes Media (NB: Ad Fontes is a Latin expression which means "[back] to the sources" (lit. "to the sources") That means you have to watch and actually take it seriously. This is important - you need to try to understand the best version of your opponent's argument. This is called 'Steelmaning' their position (as opposed to 'strawmanning', which is attacking the weakest version of their point. This will help strengthen your own understanding of the issue). You might already do this! As a Classics lover you probably are already predisposed to finding the nuance in this messy political climate... Perhaps, indeed, this missive would be best forwarded to friends and family still learning the Skeptic ropes... A bit of ancient wisdom for modern minds wouldn’t go amiss these days! And in preparation for the inevitable questions to this little dare - or should I say philosophical exercise - we come to today’s mailbag question...: Do we NEED to hear Opinions we don’t like? What is the Importance of Differing Views? And why should we try to be objective in the first place? As always you can comment below or write me directly at Anya@classicalwisdom.com. I’ll be particularly interested in your comments, because its a topic I’ve had to discuss a lot recently when explaining our upcoming Symposium (taking place THIS Saturday). You see, I’ve tried hard to ensure we have a diversity of ideas represented. Indeed, one of the speakers is from the Ayn Rand institute, which sometimes provokes a bit of a response. For those wanting a recap, the Russian “Atlas Shrugged” author Ayn Rand (the philosopher behind the philosophy of Objectivism), was heavily influenced by the Classics, in particular by Aristotle. Nowadays she is sometimes dismissed as a darling of the right, a controversial character... but I feel this does Rand an injustice. Watching her speak you can tell her mind is working on another plane from the rest of us... Being a genius doesn’t necessarily make Ayn right (think of the many philosophies proposed over the centuries!), but it does mean that you will certainly learn something by considering her ideas because she has a completely different perspective on things. They might reinforce some of your opinions or contradict them, but either way it is you, the reader, who will benefit from the experience. Take, for example, her book on Capitalism... The foundations of capitalism are being battered by a flood of altruism, which is the cause of the modern world's collapse....or so says Ayn Rand, a view so radically opposed to prevailing attitudes that it constitutes a major philosophic revolution. In this series of essays, Ayn Rand presents her stand on the persecution of big business, the causes of war, the default of conservatism, and the evils of altruism. It is considered a challenging new look at modern society by one of the most provocative intellectuals on the American scene. Classical Wisdom Symposium attendees will have the pleasure of hearing Aaron Smith of the Ayn Rand Institute speak on Sunday on Morality and Political Power. Smith, who has a PhD in philosophy from John Hopkins and was an assistant professor of Philosophy at the University of Maryland before joining the Ayn Rand Institute, will discuss the need to interrogate and sometimes radically rethink our conception of morality.... if we want a political system that exercises power only in ways that are moral. If you wish to see Aaron speak and ask him yourself any questions, then make sure to get you tickets for the Symposium HERE.

Do Philosopher Queens Exist?

Sat, 17 Oct 2020 15:12:19 GMT

You know how it goes... all ancient men hated women. Right? And Socrates... well, he was a terrible husband. So surely that means he wouldn’t have anything nice to say about the ‘fairer’ sex. And then, there is the Woman Question... It’s a scene in Plato’s Republic.... The debate between Glaucon and Socrates is over what women’s nature, role, and political position in the human community is or ought to be. The solution is notoriously unsatisfying. [caption id="attachment_5540" align="aligncenter" width="524"] Aspasia and Socrates[/caption] Indeed, most readers across time and space have found reasons to quarrel with it, whether by attempting to explain that Plato did not mean women to study philosophy after all, or by considering that the caveat of women’s relative weakness undermines the whole of the text’s treatment of women. But what if.... Socrates (aka Plato) actually wished to educate women? Perhaps even... gasp... with the goal of creating a Philosopher Queen? It is this point that one of our Classical Wisdom Symposium speakers - the Assistant Professor at St. John's University, Department of Philosophy, Mary Townsend - addresses in her excellent book The Women Question in Plato’s Republic. It’s a book that may make you rethink your views on the Republic... and indeed Plato himself! In the words of Emily Wilson, Professor in the Humanities at the University of Pennsylvania and British Classicist famous for her Odyssey translation:

“Townsend’s book should be required reading not only for classicists and ancient philosophy scholars but also for political theorists and people interested in gender studies more broadly.”

You can get your own copy here. Listen to Mary speak live on... Pleonexia. What is Pleonexia?? First, let me ask - why are we humans almost never satisfied with what they have? Even after major successes, why do we continue to find new avenues of desire? The examples of this are endless... but we know in our hearts of hearts that we are all guilty of this. Well, fortunately for us, Plato wrote many works that explore aspects of our desire for more, always more, the kind of wanting that was known as “pleonexia” in ancient Greek. In fact, Plato shows us a way to transform our Pleonexia into a pursuit for the highest possible version of what we want: the Good Itself. Make sure to sign up for our upcoming Symposium (One Week Away!) to learn all about Pleonexia and our desire for more... NB: Our wine option has closed, but that doesn't mean you have to miss out! In fact, you can get either the One Day or Two Day Pass HERE (now discounted!) IMMERSE Yourself in the Ancient World... For a Weekend of Wit & Wisdom

Five Surprisingly Ancient Inventions from Greece and Rome

Fri, 16 Oct 2020 08:33:46 GMT

Written by Lydia Serrant, Contributing Writer, Classical Wisdom

Robots, computers, showers and vending machines? Believe it or not, this article does indeed belong on Classical Wisdom instead of a publication like Modern Magazine! Here’s why…

Ever since the world’s first known analogue computer, the famous Antikythera mechanism, emerged from an ancient Greek shipwreck in 1901, historians have been trying to come to terms with the fact that ancient technological knowledge was far more advanced than previously thought.

The mechanism was first believed to be nothing more than a lump of rock. In 2012, it was revealed to be a complex system of cogs that could perform more calculations than a Swiss watch.

The discovery led to an increased interest in ancient technologies. Researchers have been re-examining old discoveries and making new ones, and the results have been enlightening.

So, without further delay we present five technological discoveries from Greece and Rome that are surprisingly ancient.

The automatic servant of Philon (3^rd Century BC), by Philo of Byzantium

[caption id="attachment_28466" align="aligncenter" width="550"] The automatic servant of Philon from the 3rd century BC, is seen at Kotsanas Museum of Ancient Greek Technology in Athens, Greece February 13, 2020. PHOTO: REUTERS[/caption]

Invented by Philo of Byzantium in the third century BC, the automatic servant of Philon is currently recognized as the world’s first robot. It is a human-shaped automaton that dispenses wine when a cup is placed in its hands.

The Greeks were known for diluting their wine with water, and the automaton is designed to do just that. Once the cup is placed in the empty hand, wine is poured followed by water. The liquids are dispensed in turn using a series of pipes hidden within the robot that lead from the robot’s arm to a central chamber in the torso. The pipes are controlled by air valves that open when the arm lowers with the weight of the cup, and close again once the cup is removed.

A series of vending machines that dispensed holy water were built by Hero of Alexandria using a similar mechanism. Valves were activated when a coin was dispensed. These machines were common at the entrance of holy places.

Aeolipile (The First Steam Engine)

[caption id="attachment_28467" align="aligncenter" width="550"] An illustration of Hero's aeolipile[/caption]

Also known as a ‘Hero’s Engine,’ the Aeolipile is the first world’s first-known steam engine. It featured a simple yet innovative system that relied on a radical steam turbine powered by a central water container.

It was invented in the first century AD and described by Hero of Alexandria, who is credited for its invention.

The Aeoliple was believed invented as a demonstration of steam power, and not intended for any practical purpose. Even so, the machine is evidence of the period’s revolutionary scientific experimentation.

There is speculation that this invention did have a predecessor, as a similar device was mentioned by Vitruvius in his treatise De Architectura. However, historians say it could be the same device, which would make the invention slightly older than currently thought.

Astrolabe

[caption id="attachment_28468" align="aligncenter" width="550"] A modern Iranian flat Astrolabe (Tabriz, 2013), by Jacopo Koushan[/caption]

Similar to the Antikythera Device, the Astrolabe was an intricate device used by astronomers and navigators to measure altitude.

The mechanism was designed to be used day and night. The Astrolabe made specific altitudinal calculations based on the horizons of celestial bodies. It was also used to identify stars and planets, and could provide the local latitude data based on a given local time (and vice versa!).

The earliest Astrolabe was invented by Apollonius of Perga somewhere between 220 and 150 BC. The design is an amalgamation of two earlier inventions the planisphere (a device used to calculate stars using two rotating disks) and a dioptra (a tubed device used to measure angles).

The astrolabe is not only a great invention in its own right, it is also evidence of how the ancient scientific community took inspiration from existing discoveries, just like scientists today.

The Lycurgus Cup

[caption id="attachment_28469" align="aligncenter" width="550"] The Lycurgus cup[/caption]

The Lycurgus cup is named after the mythical figure King Lycurgus, who adorns it. The cup changes from red to green depending on the light source. The discovery of this color-changing cup, dated to fourth-century Rome, baffled scientists for decades.

Recent investigations have discovered that the color-changing effect is produced by a painstakingly intricate process whereby minute shards of silver and gold nanoparticles, about 70nm in diameter, are diffused within the glass, causing the light to scatter and create the illusion that it is changing color. To give you an idea of the scale of this operation, 70mn is less than one thousandth the size of a grain of table salt.

What is amazing about this discovery is that the theory of light scattering in relation to nanoparticles wasn’t believed discovered until 1908, and finally proven in practice in 1980.

Scientists and historians are unsure what method the Romans used to create the metallic particles, but they all agree that the ancient Romans were the true pioneers of ‘new’ nanotech!

Showers

[caption id="attachment_28470" align="aligncenter" width="550"] Greek open-air shower baths for men, gouache painting. Credit: Wellcome Collection[/caption]

It may not sound exciting, but the invention of showers possibly changed the lives of Ancient Greek people and beyond.

The first shower was rudimentary - literally a hole in the wall, with a servant pouring water through it from the other side. The invention of lead piping soon revolutionized this method.

Archaeologists stumbled upon evidence of Greek showers in a bathhouse while excavating the ancient Greek city of Pergamon. The site was relatively close to the sea, and a series of underground pipes collected the seawater and dispensed it within the bathhouse for public showering. This evidence corresponds with evidence of lead plumbing found at gymnasiums and fragments of carved shower heads.

There is also evidence via scripture and pottery illustrations that this same plumbing technique was common to Greek homes, not just public bathhouses. It is becoming increasingly accepted that Greek city-states may have added pipes to pre-existing aqueduct systems in order to bring water to showers in private homes as well as public buildings.

Is Aristotle Relevant to Democracy?

Thu, 15 Oct 2020 09:01:04 GMT

It's time to take a philosophical deep dive... We all know Aristotle is one of the great pillars of ancient philosophy... we also know that's he's not particularly easy to read. Nonetheless, his Politics stands as one the seminal works on the topic... but two and half thousands years later, we have to ask: Is Aristotle relevant to modern democracy? Is it time for a revival of Aristotle's Political philosophy and theory? [caption id="attachment_16779" align="aligncenter" width="404"] Bronze statue, University of Freiburg, Germany, 1915[/caption] This is what Adriel M. Trott, Chair and Associate Professor in Philosophy at Wabash College, Indiana and one of our Classical Wisdom Symposium speakers, has set out to prove. While the history of political philosophy is a series of configurations of nature and reason, Aristotle's conceptualization of nature is unique because it is not opposed to or subordinated to reason. Adriel M. Trott, who focuses on ancient, continental and political philosophy, uses Aristotle's definition of nature as an internal source of movement to argue that he viewed community as something that arises from the activity that forms it rather than being a form imposed on individuals. Using these definitions, Trott develops readings of Aristotle's four arguments for the naturalness of the polis, interprets deliberation and the constitution in Politics as the form and final causes of the polis, and reconsiders Aristotle's treatment of slaves and women. And she does this all to show that Aristotle is relevant for contemporary efforts to improve and encourage genuine democratic practices. Something, I think we can all agree, is a very important topic at this time. You can discover for yourself Adriel's insights and Aristotle's relevancy in her latest book: Aristotle on the Nature of Community. Described as, "a fresh, substantial, and engaging contribution to the ongoing Aristotle revival in political philosophy and theory" by Stephen Salkever, Journal of the History of Philosophy - Aristotle on the Nature of Community is a thoughtful and provocative re-reading of Aristotle. You can get your Own Copy Here. But wait! There's More! Adriel M. Trott has written extensively on Aristotle... In her first book, Aristotle on the Matter of Form: A Feminist Metaphysics of Generation, Adriel M. Trott allows us to think anew with Aristotle... not just about form and matter, but also body and soul, male and female, and much else. Informed by and responding to feminist engagements with these issues, Trott challenges binary models of these couplets, often attributed to Aristotle, to show us innovative possibilities for thinking how we come to be and what we might become. All Classical Wisdom Symposium Attendees will get an additional 30% OFF "Aristotle on the Matter of Form" You can also catch Adriel M. Trott LIVE at the Inaugural Classical Wisdom Symposium... Make sure to check out all the details below! (You may have noticed that the option to buy the Wine Included ticket has now closed... but don't worry! You can still enjoy the full two day conference, watch the presentations and panel discussions with our One Day or Two Day pass.)

The History of the Symposium in the Ancient World

Wed, 14 Oct 2020 08:43:50 GMT

Written by Titus, Contributing Writer, Classical Wisdom

Today, symposia are rather overlooked, considered something strictly limited to serious business or academic activities. In the ancient world, they were an important part of everyday life. The word symposium is derived from the Greek word "symposio" that translates as "drinking together."

The symposium was often a part of the larger feast and took place after the meal. Ancient symposia involved both leisure and debate, as well as music and dancing.

Although no less scholarly, symposiums in the modern sense of the world are not nearly as fun as they were in the ancient world. Maybe this one of those (many) instances in which we can learn something from ancient history.

[caption id="attachment_25467" align="aligncenter" width="550"] Symposium scene, from the interior of a sarcophagus found in the Tomb of the Diver at Paestum, ca 480 BC. (National Archaeological Museum of Paestum, Italy)[/caption]

Ancient symposia were held quite often. Whenever there was a great victory in battles, a decisive court case, or public debates, there was a huge feast honoring it.

This was not unique to Greek culture — many other civilizations, including the Romans, held regular symposia. Given that ancient societies were highly patriarchal, it was a male-centric gathering in ancient Greece.

A symposium didn't require a special setting, being held in any household with a large room. Pillowed couches were arrayed along all four walls of the room and men would then engage in lengthy discussions over drinks. The room was left with wide-open space between those couches which was used by dancers, singers, and other entertainers.

[caption id="attachment_28247" align="aligncenter" width="550"] A modern rendition of Plato’s Symposium, by Anselm Feuerbach[/caption]

Senior, respected men were given preference in the seating arrangements. Young men would stand and observe if there was no extra space. Considering the architecture of ancient Greek and Roman houses, a symposium would have probably accommodated between 14 to 27 men.

Drinking was an important part of the symposium. In Greece, the symposium was strictly held after the meal. The Roman symposium was slightly different. In Rome, women were also allowed and it was held before, during, or after meals.

Games were also sometimes also played. Drinking, although important, was not a free-for-all — there was often one glass of wine that was passed on to men one at a time. Slaves, high-class women entertainers, and poets were also hired for the event. From serious philosophical discussions to lighthearted fun, the symposium was multi-faceted ancient tradition.

[caption id="attachment_5702" align="aligncenter" width="550"] Vase painting of a Symposium[/caption]

There were different types of symposia that served different purposes. The kinds of symposia that individuals such as Socrates attended, for example, were fundamentally different from the kind of symposia that were held for the general public purely for entertainment.

Ancient symposia surely seem a lot more interesting than the modern ones. Boring conference rooms with straight faces have replaced heart-to-heart conversations and philosophical debates under the influence of wine. These days, music and dancing are considered ill-mannered in modern symposiums.

Perhaps this is why it was the ancient world that produced Socrates, Plato, and Xenophon. Ancient symposia were absolutely epic. In that environment, we all would have been encouraged to become great philosophers and debaters.

[caption id="attachment_28372" align="aligncenter" width="550"] Marble anaglyph of ancient symposium. A couple in love time. Archaeological Museum of Nikopolis, Nikopoli, Preveza, Greece[/caption]

But it is also understandable that the modern symposia aim to keep the attention limited to the subject at hand.

With the rapid advances in technology, there comes the opportunity to revive this ancient tradition. Digital symposia can be more engaging and interesting, featuring content and discussions that will be of vital interest to its attendants. In this way they can imitate the ancient symposia, which had the interest of common person in mind instead of a scholarly agenda.

Many individual ancient symposia are now considered important historical events. Philosophers such as Socrates, Plato, and Xenophon all have made famous speeches at a symposium. The Socratic dialogues, for example, were a collection of speeches that took place at those symposia.

Indeed, many works that came out of the symposia of the ancient world are now considered key philosophical texts fundamental to the development of Western civilization.

Should We Learn "Outdated” History?

Mon, 12 Oct 2020 15:06:33 GMT

It seems like most holidays start with a bit of throat clearing nowadays... Followed by a few caveats... and the inevitable, “well... actually...”. I’m acutely aware of this because I’m regularly tasked with the job of explaining American holidays and their corresponding customs both to my five year old and local friends down here in Argentina. Thanksgiving is always a... long story. Demonstrating all the pagan vestigial elements of Easter, Halloween and Christmas seem to confuse rather than illuminate. And why exactly again does everyone celebrate Cinco de Mayo when it’s not even a thing in Mexico? [caption id="attachment_28357" align="aligncenter" width="646"] The American holiday, Cinco De Mayo[/caption] Today’s holiday, whatever you wish to call it, conjures up a whole other level of difficulty. Whenever asked, I immediately begin the spiel I was taught in school many decades ago... and then I stop. As a lover of history, I feel compelled to get to the truth of any event - but now as our own histories get more and more updated, I wonder, is there any value in learning ‘outdated’ history? Will Christopher ever again just simply sail the ocean blue in 1492? Now, if 15th century Italian explorers aren’t really your cup of tea - perhaps the topic is too controversial or just not sufficiently classical (fair enough!)- then consider the beloved bare breasted Minoan snake goddess... [caption id="attachment_28358" align="aligncenter" width="500"] Minoan Statuette at the Walters Art Museum[/caption] Ancient Greek buffs might recognize the figurine as the quintessential statue from the Aegean Bronze age civilization. Discovered by the always controversial archeologist Sir Arthur Evans in Knossos, Crete, the Snake Goddess may not be what she seems. In the most recent Classical Wisdom Speaks Podcast, the associate Curator of the Walters Art Museum and one of our Classical Wisdom Symposium Speakers, Lisa Anderson Zhu drops some truth bombs on the subject. Let’s just say, I WAS SHOCKED. If these statues are all fakes, then... should we even care about them anymore? There’s enough stuff to learn in history that perhaps the history of history is simply too niche for most people. So, I’ll ask again for this week’s mailbag question: Should we learn “outdated” history? Is there any value in it? Or should we cross it out and move along? As always, you can write me at: Anya@classicalwisdom.com or comment below.

Symposium Spotlight: Walters Art Museum I'd like to introduce... the Baltimore Painter. The artist of this vase is known as the Baltimore Painter, taking his name from the location this piece, his most prominent work. More than 1,500 vases are attributed to this artist, who worked in what is modern-day Apulia, Italy. Covered with figures and ornament, the centerpiece of this volute krater is the god Hermes–identified by his hat, caduceus and winged boots–who stands in a colonnaded structure before a seated woman, perhaps Persephone. The identities of the figures gathered around the outside of the structure are unclear, but perhaps they are dead souls in the Underworld. The Walters Art Museum The Walters' outstanding collection of ancient Greek art illustrates the history and culture of Greece from the Cycladic to the Hellenistic period (ca. 3rd millennium–1st century BC). It ranges from engraved gemstones to exceptional vases and marble statues. Among the dazzling jewelry in the ancient treasury are the extraordinary Olbia bracelets, which are encrusted with multicolored gemstones. The Walters Art Museum is ALWAYS Free... and now open! You Can Explore their Ancient Greek collection online HERE. Listen LIVE at the Symposium Associate Curator of ancient Mediterranean art, Lisa Anderson Zhu, will be discussing Power and Politics in Art at Classical Wisdom's Inaugural Symposium, taking place October 24 - 25. ***NB: The Wine Option of the Symposium Ticket Ends TUESDAY MIDNIGHT. Make sure to reserve your winebox here.

Plato’s Symposium: Love and Philosophy

Fri, 09 Oct 2020 09:43:32 GMT

Written by Ed Whalen, Contributing Writer, Classical Wisdom

Plato is regarded by many as the world’s greatest philosopher. In his dialogues, he examined everything from the nature of reality, to ethics, to beauty, to the state. The Symposium, which you can read in full here, is the summation of Plato’s ideas on love, and have proven very influential.

The main character in the dialogues is the great philosopher Socrates, who inspired Plato. Scholars have been trying to understand for centuries which of the ideas expressed in the Platonic dialogues are Plato’s and which are Socrates’.

[caption id="attachment_28247" align="aligncenter" width="550"] A modern rendition of Plato’s Symposium, by Anselm Feuerbach[/caption]

The Symposium

The Symposium was named after the cultural and social practice of the same name, which was a post-banquet gathering in which men would drink, listen to music, and relax. Typically, there was a great deal of conversation and witty talk. Guests would drink too much and would say things they would never say. The events portrayed in the Symposium dialogue took place in 385 BC. In the text, there are seven speakers, all based on historical characters.

[caption id="attachment_28248" align="aligncenter" width="512"] Marble bust of Plato, a copy of the portrait made ca. 370 BC for the Academia in Athens[/caption]

Characters in the Symposium

It is important to understand the characters in the dialogue in order to understand the philosophical arguments put forward by Plato.

Phaedrus was an Athenian aristocrat and a friend of Socrates. Pausanias was a legal professional and Eryximachus was a physician. The great comic playwright Aristophanes was also present at the banquet.

The host of the banquet was Agathon, a tragic playwright. Socrates is also present, as is Alcibiades, the notorious Athenian politician and general who played such a prominent role in the Peloponnesian War. They all offer different definitions of Love.

[caption id="attachment_28250" align="aligncenter" width="537"] Detail of Agathon from Feuerbach's "The Symposium of Plato," second version, 1873[/caption]

The speeches

Like all the Platonic dialogues, the work, which is very literary, consists mainly of speeches. Socrates arrives at the party late because he had been lost in contemplation. Agathon invites his guests, to make a speech in praise of love.

Phaedrus goes first. He quotes some poets and argues that Love was the first of the gods and promotes excellence and goodness in people. He argued that there is also a lower sort of love, one based on desire and sexual gratification. Then there is a kind of divine love which involves a lover teaching his beloved virtue and wisdom.

Next spoke the doctor, Eryximachus, who says love is moderation and balance.

Next up is Agathon, who gave an elaborate speech arguing that love is the youngest of the gods. The object of love, according to Agathon, is nothing less than beauty.

[caption id="attachment_28251" align="aligncenter" width="550"] Alcibades being taught by Socrates, François-André Vincent, 1776[/caption]

Socrates then spoke. He disagreed with Agathon, stating that he mistook the object of love with its intrinsic nature. He then told the following story: He once met a wise woman, who called herself Diotima. Love was a spirit, Socrates learned, that helped us to attain what we desired and needed. It is a spirit or daimon and it mediates between the gods and men, reproducing itself either through the birth of new beings or new ideas.

Socrates held that the world of the senses is based on Forms which exist in an eternal realm. Thus, love is the desire or spirit which lifts the human soul to the knowledge of the Forms.

The Forms were the essence of things from which flow what we perceive as reality; they are called ‘ideas’ in some translations. One of the most important Forms was the form of beauty, and Socrates said love can guide a person to its contemplation.

He showed how love can help the human mind ascend to a higher, eternal realm, one beyond the temporal world of the senses.

At this point, the notorious Alcibiades, who is very drunk and rowdy, butted in. He interrupted everyone to tell them how he tried to seduce Socrates.

In Ancient Greece, sexual relationships between males were tolerated, and those between an older man and a younger man were considered praiseworthy. Alcibiades’ story showed that Socrates had no interest in sexual pleasure. The party becomes chaotic and disorderly. Soon everyone passed out, except the philosopher, who left and went about his business.

[caption id="attachment_15115" align="aligncenter" width="440"] Socrates dragging Alcibiades from the Embrace of Sensual Pleasure, by Jean-Baptiste Regnault, 1791[/caption]

Platonic Love

The Symposium is very important in the philosophical tradition. In the work, Plato rejected the idea that love is about desire and sexual gratification. However, many of the speeches make valid points about love, and each one can be seen as taking us nearer the truth.

For Socrates, love was a spirit that helps a person better understand the fundamental nature of reality, or Forms. In the dialogue, Plato, vis-a-vis Socrates, argued the highest love is the philosopher’s love of the truth, contained in the Forms.

This love of the truth is what distinguishes the philosopher. This is what is known as Platonic Love: a love that unites souls by uniting them with the truth.

Conclusion

The Symposium is among the most beautiful of the philosophical dialogues written by Plato, and it is very readable. It is one of the most important texts on love, and it provides insight into Plato’s philosophical system.

Can Marcus Really Help?

Thu, 08 Oct 2020 20:17:10 GMT

Marcus Aurelius is a pop icon. Well, almost... Don’t get me wrong - I’m definitely a fan of this up and coming trend. I like to think of him as a gateway drug to philosophy and the classics. I’m also not one of ‘those’ classics lovers who only like obscure references and lesser known historical figures. Just because Marcus Aurelius is popular, doesn’t mean he doesn’t have something to contribute. In fact, I think he is enjoying success for the very reason that he is so relevant, despite being basically a king who died over 1800 years ago. I know some ask, how can a Roman emperor be helpful to us in the here and now? What does his life have to do with ours? Well, more than you might first imagine. It’s actually something that cognitive psychotherapist and one of our keynote speakers at Classical Wisdom’s Inaugural Symposium, Donald Robertson, explains eloquently in his widely successful book, How to Think Like a Roman Emperor. As many of you know, Marcus Aurelius was the final famous Stoic philosopher of the ancient world and The Meditations, his personal journal, survives to this day as one of the most loved self-help and spiritual classics of all time. [caption id="attachment_28296" align="aligncenter" width="585"] Modern super realistic depiction of Marcus Aurelius from https://cesaresderoma.com/[/caption] In How to Think Like a Roman Emperor, Donald Robertson weaves the life and philosophy of Marcus Aurelius together seamlessly to provide a compelling modern-day guide to the Stoic wisdom followed by countless individuals throughout the centuries as a path to achieving greater fulfillment and emotional resilience. How to Think Like a Roman Emperor takes readers on a transformative journey along with Marcus, following his progress from a young noble at the court of Hadrian―taken under the wing of some of the finest philosophers of his day―through to his reign as emperor of Rome at the height of its power. An impressive feat, of course... but what does his life have to do with us, you may ask? Robertson does an excellent job in showing just how Marcus used philosophical doctrines and therapeutic practices to build emotional resilience and endure tremendous adversity.... He goes even further to guide readers by applying the same methods to their own lives. Combining remarkable stories from Marcus’s life with insights from modern psychology and the enduring wisdom of his philosophy, How to Think Like a Roman Emperor puts a human face on Stoicism and offers a timeless and essential guide to handling the ethical and psychological challenges we face today. And let’s be honest... we could all use a bit more emotional resilience these days! You can purchase Donald’s excellent and insightful book here. You can also watch Donald speak LIVE at the Classical Wisdom's Online Symposium, taking place October 24-25. Donald Robertson will be speaking LIVE at our Classical Wisdom Symposium both in his own presentation on Politics and Anger in Marcus Aurelius and on the panel discussion: What power does the individual have in Politics? Make sure to check out all the details of our Symposium below!

Wine as pharmakon: Persian drinking in the Histories

Wed, 07 Oct 2020 13:54:50 GMT

Written by Ronan McLaverty-Head, Contributing Writer, Classical Wisdom

Herodotus tells us that the Persians were “very partial to wine,” something he illustrates with the following anecdote:

“If an important decision is to be made, they [the Persians] discuss the question when they are drunk, and the following day the master of the house where the discussion was held submits their decision for reconsideration when they are sober. If they still approve it, it is adopted; if not, it is abandoned. Conversely, any decision they make when they are sober, is reconsidered afterwards when they are drunk” (Histories 1: 133).

Herodotus’s depiction here of a particularly Persian type of in vino veritas is part of a repertoire of stereotypes about Persian wine drinking in the Histories. As usual with Herodotus, the question of “truth” versus “lies” is hard to determine, especially when modern concepts of history do not easily apply to his work.

[caption id="attachment_28223" align="aligncenter" width="550"] A Persian rhyton (drinking vessel). Source: Wikipedia[/caption]

Because the consumption of food and drink is a mostly mundane part of the human experience, its role as a semiotic device makes us likely to miss the socio-cultural meanings it often carries.

A humble family meal, Thanksgiving dinner, fast food, ritual feasting, a trip to the pub, a wine-tasting party, State banquets – these are all settings where food and drink symbolize something more than just simply eating and drinking.

The preparation, presentation, and consumption of food and drink in a social setting can be egalitarian or profoundly hierarchical, fostering both social cohesion and competition.

How something like wine is consumed, for example—and by whom and for what purpose—mattered a great deal to writers across the ancient world.

In the Hebrew Bible, wine also often serves as a proxy for foolishness. In Proverbs 21:17 we are told that, “he who loves wine and oil will not be rich.”

The Bible’s moralistic turn here against wine is similar to Herodotus’s view of Persian opulence symbolized by drinking. Like the writer of the Proverb, Herodotus wants to remind his audience that luxury and lasciviousness are a sign of weakness that will ultimately lead to downfall. The point seems to be that while the Greeks drink wine, they don’t drink it like the Persians.

[caption id="attachment_28161" align="alignnone" width="600"] Pottery showing Dionysus drinking Wine[/caption]

Drinking wine in the undiluted Persian way (the Greeks diluted their wine) is what Herodotus is decrying in the Histories. He is right to note the importance of wine in Persia, but in relaying amusing anecdotes about drunken symposiums, he fully misses its importance in wider Persian society.

For the Achaemenids, luxury was often symbolized by wine and it publicly expressed the power of the kings. In sharing it with others, the kings demonstrated their largesse. In this, the Persians were no different from their Near-Eastern forebears.

The wider Near Eastern culture provides many similar examples of lavish commensality. Among the first are those from ancient Mesopotamia. In the Mesopotamian Early Dynastic period, royal commensality was used to support the elite classes' position in society by emphasizing and elaborating social distinctions, reinforcing intra-group bonds, and distinguishing the elite group from others.

For example, the famous Royal Standard of Ur depicts an elite banquet. Extravagant feasts such as these (and their artistic display) reinforced the elite status of the king and his court while establishing that there was a hierarchy in the court itself (on the Standard, the king is shown conspicuously larger than his fellow diners). It also served to show the lower classes the social and political distance between them and their rulers.

[caption id="attachment_28224" align="aligncenter" width="550"] Banquet scene on the Royal Standard of Ur. Source: Wikipedia.[/caption]

The Standard, the feasts, and the extravagant palaces that housed them were deliberate messages of power, aimed both at an illiterate public and an elite seeking to secure its privileged position.

This understanding of the wider context of wine drinking suggests that even if it is true that the Persians made important decisions while drunk, Herodotus ultimately misses the point about wine: its consumption was not about decadence or drunkenness but instead served to display elite power and establish intra-group bonding.

Herodotus once again proves useful in shining a light on Persian culture, but not necessarily in the way he intended.

Greek Inventions That Changed the World for Good

Tue, 06 Oct 2020 10:12:00 GMT

Written by Marques Coleman, Contributing Writer, Classical Wisdom

We live in a fast-paced world where new technologies emerge every day. For many of us, it’s hard to believe that some of the things (and concepts) that we use today were invented by Greeks many centuries ago.

Let’s take a look at the list of top ten Greek inventions that changed the world for the better.

The Olympic Games

The first Olympics took place on the wide plains of Olympia in ancient Greece in 776 B.C. The Games included competitions in the following disciplines:

Pentathlon (a combination of running, jumping, and discus throw)
Wrestling
Boxing
Pankration (a primitive form of martial art)
Chariot racing

In the ancient Olympics, winners got olive wreaths instead of medals. Unlike the modern Olympic games, the ancient Greeks only named one winner for the whole event. At that time, the idea of competition was “all or nothing”. Therefore, the only thing that counted was the first place.

In 1896, inspired by the ancient Olympics, Pierre de Coubertin began what we know today as the Olympic games. What do the Olympics means to us today? The games unite hundreds of nations, giving millions of people a way to celebrate the sports they love together.

[caption id="attachment_13576" align="aligncenter" width="432"] Theater of Hierapolis[/caption]

Theater

Do you go to the theater to see a play or watch a band play? You can say “thank you” to Greeks for this remarkable invention.

The very first plays were performed in the ancient theaters in Athens. Spectators were amazed by this new form of entertainment, and demand grew. Theaters began to appear in many Greek cities, most of them large, open-air structures built on the side of a hill with a capacity of up to 20,000 spectators..

The ancient Greeks used drama to investigate the world they lived in, asking: “What does it mean to be a human?” In trying to answer the question, they developed three genres of drama: comedy, tragedy, and satyr plays.

[caption id="attachment_13930" align="aligncenter" width="1024"] Fresco in the gallery of the Palazzo Medici-Riccardi in Florence: Charon's boat, the sleep of Night and Morpheus by Luca Giordano (1684–1686)[/caption]

Lighthouse

Themistocles, an Athenian statesman and general, used maritime power and military skills to win Persian wars. To help his army navigate the sea, Themistocles built the first lighthouse in the 5th century B.C. Basically, it was a small stone column with a fire beacon located in the harbor at Piraeus.

Later, Greeks build many lighthouses that served sailors as a navigational aid. One of the most famous lighthouses of ancient times is the Lighthouse of Alexandria. It was constructed during the reign of Ptolemy II (280-247 B.C.) and later named one of the Seven Wonders of the Ancient World.

Concept of Democracy

Today, most of us live in democratic countries. But do you know where the concept of democracy comes from? Yes, you’ve guessed it: ancient Greece.

Researchers believe that democracy and the concept of a constitution came out of ancient Athens around 508 B.C. The Greeks transformed the country they lived in. They said “no” to exploitation by the aristocracy and built a political system where all society members had equal rights and some degree of political power. With democracy, they set a new direction for the development of nations that has changed world history.

[caption id="attachment_12020" align="alignnone" width="610"] Types of columns: Doric, Ionic, and Corinthian.[/caption]

Architectural columns

The ancient Greeks were talented architects. They invented three types of columns to support their buildings: Doric, Ionic, and Corinthian.

In 2020, we still admire the beauty of the buildings with columns. The Temple of Zeus, the Pantheon, the Colosseum, the Lincoln Memorial, the U.S. Capitol, the New York Stock Exchange, and the Manchester Central Library are all examples of architectural masterpieces that feature the columns of the ancient Greeks.

Levers

Do you remember Archimedes’ famous quote: “Give me a place to stand and I will move the world”? Archimedes said this phrase in 260 B.C. after he explained the properties of the levers and broadened the area of their application. He was the first man who described the underlying ratios of force, load, and distance from the fulcrum point and provided a law governing levers’ use.

Levers are a primitive pulley system that allows us to lift heavy objects with ease. Do we use levers in 2020? Yes, we do. Seesaws, balance scales, crowbars, manual can openers, and many other objects that make our lives easier are modified levers.

Plumbing and Showers

For us modern people, it’s hard to imagine not having a shower. Prior to their invention by ancient Greeks, however, it was even harder to imagine having a shower!

The very first Greek showers were located in public bathing facilities. With the help of the aqueduct system, the water was pumped into these facilities through the pipes.

Thanks to the Greeks’ invention, today, we can take a shower whenever we like. It’s a small thing we can be thankful for.

In conclusion

Greek inventions changed the world for good, and that’s a fact. They inspired other nations and subsequent generations to live a better, more comfortable, and more enjoyable lives. The ancient Greeks gifted us with incredible discoveries that still play an important role in our lives today.

Marques Coleman is a researcher and freelance writer. You can find his works on educational platforms like Subjecto and SupremeDissertations and writing sites like TopEssayWriting and ClassyEssay. Marques is fond of Ancient Greek history and discoveries.

Do the Classics Matter?

Mon, 05 Oct 2020 19:23:42 GMT

"So... what do you write about?" "Ancient Greece and Rome" "Uh huh.. and um... why again?" "Ahh... well, do you have a moment?" Replace 'write' with 'read/study/discuss/like', and it's a conversation I imagine many of us have had. With the Odyssey firmly tucked under our arms, it's as if we are classical missionaries trying to spread the 'good word'. I often start with the fact that to be considered an educated person straight up until the 19th century, you had to be versed in the ancient world... and that influence is clearly seen in history, philosophy, art and literature. So if you want to understand any of that stuff, you better read up on what came before. Indeed, for generations, the study of Greek and Latin was used to train the elites of the western world. Knowledge of classical culture, it was believed, produced more cultivated, creative individuals; Greece and Rome were seen as pinnacles of civilization, and the origins of western superiority over the rest of the world. But that's not how it's seen today, is it? The tides have turned and few today are willing to defend this "elitist, sometimes racist, vision of the importance of classics." It is no longer considered essential education for politicians and professionals (as is sadly evident!) Shouldn’t classics then be obsolete? It's up us, the classics lovers, to come to its defense. So, I'd like to ask you, dear reader - why do the Classics Matter? It's an important discussion that we should all have. You can comment below with your thoughts or email me directly at anya@classicalwisdom.com. I'll publish your responses next week... and in the meantime, if you should also read Classics: Why it Matters, authored by Dr. Neville Morley, Professor in Classics and Ancient History at the University of Exeter and one our excellent Symposium speakers. Neville Morley shows that the ancients are as influential today as they ever have been and we ignore them at our peril. Not only do they have much to teach us about the past, but they can offer important lessons for the complex cultural, social and political worlds of the present. It's an excellent read for those who love the Classics, and an essential gift for those who don't yet know the value of ancient wisdom. Check out Dr. Neville's book, "Classics: Why It Matters" Here: Ask the Expert Yourself! Dr. Neville Morley will be speaking LIVE at our Classical Wisdom Symposium on his most recent research: ‘Thucydides, Power and Negotiation’. He will also be participating in the panel discussion. Make sure to check out all the details of our Symposium below!

Why are Monsters SO Cool?

Sat, 03 Oct 2020 15:20:09 GMT

Let's face it... Monsters are cool. Whether you are 5 or 50, they can enthrall, enchant and terrify! But... why? Seriously, what causes humans all over the globe, all throughout history to invent these creative creatures that can scare us so? And, more specific to the Greco-Roman world, what is it about our classical monsters that still manage to capture the imagination.... thousands of years later? This is exactly what Dr. Liz Gloyn, Reader of Classics at the University of London and one our Symposium speakers delves into in her most recent book, "Tracking Classical Monsters in Popular Culture". She looks at how monsters can been seen throughout the modern era and their enormous adaptability in finding places to dwell in popular culture without sacrificing their connection to the ancient world. Yes, dear reader, those monsters are still hiding among us! But where? Check out Dr. Gloyn's fantastic book to find out. From the siren to the centaur, all monster lovers will find something to enjoy in this stimulating and accessible book: Check out these Great Reviews: “In this remarkable volume, Liz Gloyn is a new Ariadne who tosses Theseus out of the labyrinth and instead offers the Minotaur a dazzling story-thread. Gloyn's compelling exploration gives voice to the classical monsters of popular culture and uncovers their powerful impact on society today.” – Monica S. Cyrino, Professor of Classics, University of New Mexico, USA, “Informed by expert knowledge of the field and presenting a highly thoughtful and engaging approach to the material, this book creates a space that enables classical monsters to push the ubiquitous – and usually male – hero off the pedestal for a moment and be appreciated in their own right.” – Michael Williams, Professor of Film, University of Southampton, UK, “This book will appeal to anyone with an interest in monsters and their place in popular culture.” – Salon Futura Ask the Monster Expert Yourself! Dr. Liz Gloyn will be speaking LIVE at our Classical Wisdom Symposium both in her own presentation on Monsters, Power And Control and in the panel discussion. In fact, you can read her book and ask her questions about it directly! Make sure to check out all the details of our Symposium below! Register Your Spot for the Symposium HERE.

Corruption in the Classical World

Fri, 02 Oct 2020 08:59:57 GMT

Written by Ronan McLaverty-Head, Contributing Writer, Classical Wisdom

The barbs traded between Demosthenes and Aeschines in 4^th century BC Athens would not be out of place on cable news today. After their attempt to draw up a treaty between Athens and Philip of Macedon, Demosthenes and Aeschines fell out spectacularly. Demosthenes accused Aeschines of corruption of the highest order—treason (παραπρεσβεία γραφή “false embassy”)—claiming that Aeschines had been bribed by Philip.

Aeschines countered with an ad hominem, claiming that Timarchus, who had backed Demosthenes, was allegedly a male prostitute whose reputation as such invalidated him. Demosthenes replied by accusing Aeschines of a further raft of deceit. Demosthenes tried to prove bribery, but lacked sufficient evidence.

Here we have one of the major problems with accusations of corruption: they are intended to denigrate an opponent. Effectively, they are character assassinations and should often be taken with a pinch of salt. However, the point here is not so much whether Aeschines was in fact corrupt but that Athenian society clearly had a view of something that counted as corruption: bribery.

[caption id="attachment_28065" align="aligncenter" width="550"] Demosthenes Practicing Oratory by Jean-Jules-Antoine Lecomte du Nouy (1842–1923)[/caption]

“As for the question of bribery or no bribery, of course you are agreed that it is a scandalous and abominable offense to accept money for acts injurious to the commonwealth ... the man who takes them and is thereby corrupted can no longer be trusted by the state as a judge of sound policy” (Demosthenes, On the False Embassy).

Views on corruption in ancient Rome were similar. In 70 BC, Cicero made his name as a lawyer in a series of speeches in the corruption trial of Gaius Verres, the former governor of Sicily. Cicero’s charges against Verres included embezzlement and extortion.

As is often the case with Cicero, it is sometimes difficult to separate his rhetorical flourishes from the facts, but again, what matters here is that his audience already considered embezzlement and extortion to be practices unbefitting a public official. As Frank H. Cowles says, Verres “stood for the whole corrupt system.”

[caption id="attachment_28067" align="aligncenter" width="550"] Demosthenes leaving the Assembly in shame after his first failure at public speaking, by Walter Crane[/caption]

Concern about corruption went to the very top of Roman society. Emperor Alexander Severus (AD 208 – 235) indicted an imperial official who had received money for peddling influence at court. This practice was known as fumum vendere – "smoke-selling" – and the punishment was grimly appropriate: a fire of wet logs was set around the accused and he suffocated to death.

“Thereupon Alexander ordered him to be indicted, and when all the charges had been proved by witnesses … he issued instructions to bind him to a stake [and] ordered a fire of straw and wet logs to be made and had him suffocated by the smoke, and all the while a herald cried aloud, ‘The seller of smoke is punished by smoke’” (Historia Augusta: Life of Severus Alexander).

(Ironically, Severus Alexander, when campaigning against Germanic tribes, tried to buy peace by engaging in bribery. This alienated many in his army and eventually led to his overthrow.) [caption id="attachment_28068" align="aligncenter" width="228"] Manuscript Pal. lat. 899 which contains the Historia Augusta. Source: heidelberg.de[/caption]

Any modern reader of the classics might conclude that the ancient world mostly turned a blind eye to what we would consider to be corruption, given that the subject doesn’t come up all that often. Such a conclusion, however, would be mistaken.

Why is this? First of all, in both the ancient and modern world, corruption is often quite difficult to prosecute. Second, what we might see as corruption may not have been corruption when judged by classical standards. Officials were often unsalaried and the charging of fees was a way of collecting income and managing access to an official’s time.

Similarly, a whole system of patronage—you scratch my back, I’ll scratch yours—could be bypassed by those without connections by the exchange of money. “Bribery” was in this sense a social leveler.

Does such a thing count as corruption? Much depends on who benefits. Cicero’s admonition still rings true:

“Let those who are to preside over the state obey two precepts of Plato: one, that they so watch for the well-being of their fellow-citizens that they have reference to it in whatever they do, forgetting their own private interests; the other, that they care for the whole body politic, and not, while they watch over a portion of it, neglect other portions” (Cicero, On Moral Duties).

Ultimately, Demosthenes was right: corruption is “injurious to the commonwealth.” As a recent UN panel concluded, modern high-level corruption in the form of tax evasion and money laundering costs society $500 billion each year: “We’re all being robbed, especially the world’s poor.”

Alas, Cicero's salus populi is not yet suprema lex.

Can drinking ever be a virtue?

Thu, 01 Oct 2020 20:29:25 GMT

We, here, at Classical Wisdom like to address the important stuff. We strive to tackle big issues, philosophical inquiries and historical investigations. We also like to have a good time. That's why wine exists (in moderation, of course). But it's not just something to do... or consume... it's been literally interwoven into innumerable cultures and histories... for thousands of years! In fact, the earliest evidence of wine is from ancient China (7000 BC), Georgia (6000 BC), Iran (5000 BC)... and Sicily (4000 BC). [caption id="attachment_28161" align="aligncenter" width="600"] Pottery showing Dionysus drinking Wine[/caption] Which brings us to our philosophical inquiry of the day: Is there an art to drinking alcohol? Can drinking ever be a virtue? In turns out, the Renaissance humanist and neoclassical poet Vincent Obsopoeus (ca. 1498–1539) thought so. Let me explain... In the winelands of sixteenth-century Germany, he witnessed the birth of a poisonous new culture of bingeing, hazing, peer pressure, and competitive drinking (actions that would make a frat boy blush!) Alarmed, and inspired by the Roman poet Ovid's Art of Love, he wrote The Art of Drinking (De Arte Bibendi) (1536), a how-to manual for drinking with pleasure and discrimination. But don’t worry, you don’t have to find a rare book store or brush up on your Latin to enjoy this gem. Fortunately for you, Michael Fontaine, Professor of Classics at Cornell University and one our Symposium’s Keynote speakers, has done all the hard work. In How to Drink, Michael Fontaine offers the first proper English translation of Obsopoeus's text, rendering his poetry into spirited, contemporary prose and uncorking a forgotten classic that will appeal to drinkers of all kinds and (legal) ages. Arguing that moderation, not abstinence, is the key to lasting sobriety, and that drinking can be a virtue if it is done with rules and limits, Obsopoeus teaches us how to manage our drinking, how to win friends at social gatherings, and how to give a proper toast. But he also says that drinking to excess on occasion is okay―and he even tells us how to win drinking games, citing extensive personal experience. You can get your Own Copy Here. But wait! There's More! All Classical Wisdom Symposium Attendees will get an additional 30% OFF "How to Drink" as well as free shipping! Make sure to check out all the details of our Symposium Here!

Epicurus and The Pursuit of Happiness

Wed, 30 Sep 2020 09:00:25 GMT

Written by Lydia Serrant, Contributing Writer, Classical Wisdom

We’ve all been there. Fear, anxiety, depression, existential dread…these are common side effects of the human condition and part of life experience.

No matter where you have found yourself in history or what may be happening in global society, anxiety, depression and other mental and emotional challenges present themselves to us all at some point in our journey through life.

Greek philosopher Epicurus (341 – 270BC) recognized the suffering within himself and his fellow men and women. He established the Epicurean school of philosophy that promoted the Art of Simple Living.

[caption id="attachment_28058" align="aligncenter" width="550"] Bust of Epicurus[/caption]

Epicureanism went on to become one of the most influential philosophies in ancient times. It is known mostly for the Forty Principle Doctrines – a guide for how to live the happiest possible life.

However, if reading through 40 doctrines seems too overwhelming, or you’re just short on time, the Tetrapharmakos a.k.a ‘The Four-Part Remedy’ is a great place for any budding Epicureanist or happiness seeker to start!

You Have Nothing to Fear from God

In the Hellenistic period, the gods were all-seeing, all-powerful entities that made puppets of mankind. It was widely believed that if one angered the gods, it would result in torture and punishment during life and after death.

Epicurus, in contrast, did not believe that humans could do anything to anger the gods. He argued that they were too mighty to be troubled by the actions of mortal men. Instead, Epicurus believed the gods to be role models for humanity and argued that one should try to reach their level of happiness and self-empowerment.

[caption id="attachment_28059" align="aligncenter" width="550"] Rome During the Decadence, Thomas Couture, 1847[/caption]

Epicurus' idea was that good should be done for the good itself, not because of the threat of punishment. He saw guilt as an obstacle to true happiness.

If one wishes to achieve a calm and serene mind, then actions that incur guilt should be avoided at all costs.

For Epicurus, the gods exist not to be feared, but emulated.

Don’t Waste Time Worrying About Death

Death. There is nothing more final. It has long been argued that the burden of humanity is to live with the knowledge that we will one day succumb to death. The end of our lives is one of the biggest anxieties for us all, and for many, this fear can limit one’s ability to live a full and happy life.

Epicurus did not believe in an afterlife. But whether you believe in an afterlife or not, his advice about death is useful:

"Death means nothing to us…when we exist death is not yet present, and when death is present, we do not exist."

Good point, Epicurus! Whatever you believe in, death brings to us a different state of consciousness. There is no way of knowing how we will perceive death, as no one has come back to tell us what happens.

[caption id="attachment_28060" align="aligncenter" width="550"] The Last Day of Pompeii, Karl Bryullov, 1828[/caption]

For those who are worried about missing out on future events after death, the Epicureans say that’s the same as worrying about all the events you missed out on before you were born.

At the end of the day, all we can do is live a full life in the present. Everything else is beyond our control.

What is Good for You is Easy to Get

The Epicureans consider humans to have very basic needs, and say it is our desires that cause us the greatest suffering.

To survive and do well, all a human needs is food, shelter and interpersonal relationships, all of which are relatively easy to get. Simple foods that give nutrition and energy are much easier to come by than a Michelin star meal.

It is our desire for more that causes needless anxiety. This is especially relevant to today's consumerist society, constantly bombarded with advertisements that tell us we are nothing without the finest house or the newest gadgets.

What is Terrible is Easy to Endure

How’s that?

After much observation of nature, the Epicureans concluded the following about pain and suffering:

Pain and suffering are either brief or enduring
Pain and suffering are either mild or chronic
Pain that is both chronic and enduring is the rarest kind

[caption id="attachment_28061" align="aligncenter" width="550"] Human Suffering by Leo van Aken, 1890[/caption]

So, terrible things may not be a walk in the park, but they may not be as bad as you may think, or at least last as long as you fear. The Epicurean logic is that if your pain is terrible then it won't last for very long, and if it does last long it will be mild or you will grow accustomed to it.

This is perhaps one of the most controversial doctrines of the Tetrapharmakos. But it does have a point: we live in a world that has limits. All humans, animals and conditions have a limit, and the same can be said for the nature of suffering. It is a better use of energy to understand it than it is to worry about it, because at the end of the day, suffering cannot be avoided. Many things occur that are outside of our control. However, if one understands the nature of suffering, one may better avoid unnecessary pain, or at the very least, be able to accept when pain and suffer unexpectedly arise.

Symposium 2020: Tickets are NOW Available!

Tue, 29 Sep 2020 18:17:08 GMT

This is your opportunity to join an exclusive online Symposium with some of the greatest thinkers on the ancient world. Immerse yourself in the Classical World for a weekend of wit and wisdom (and wine!) that will return you to the modern world refreshed and inspired by the Ancients. Yes, the moment has finally come! Registration for Classical Wisdom's Inaugural Symposium is now open... Now, part and parcel of the whole 'Symposium' Experience is... of course, the wine! To accomplish this essential task, Classical Wisdom has teamed up with the Bonner Private Wine Partnership. (Long time readers may recognize the name Bonner... a lover of the classics and an astonishing example of Stoic philosophy, Bill Bonner has been forced to live on the land up in the Argentine mountains... fortunately for him -and his wife- they happen to grow fantastic wine there.) The Bonner Private Wine Partnership usually reserves its wines for members only (and there’s actually a waitlist to join). That’s because the wines they source are mostly small batches, from traditional winemakers – no overbearing industrial wines. They are also fellow Classicists, so when it came to providing wine for our Symposium, they did not disappoint! They carefully choose selections to suit the occasion perfectly. As such, each small-production bottle from this Bonner Private Wine Partnership collection comes from a vineyard steeped in ancient history… In fact, some of these have never been imported to the US before! So enjoy them while you can! There is ONE CATCH: We only have 100 sets available. This means you do have to act fast, because it will be first come, first serve. That's why I am writing to you, our faithful readers, first. This week we will open registration up to several publications at our friends at Agora, which means we could sell out very quickly. Don't miss out! This is a once in a life time opportunity... exactly at the moment when we all need history and philosophy the most! Make sure to register your spot today. Reserve Your Spot & Wine HERE

10 Ancient Lessons for Modern Society

Fri, 25 Sep 2020 09:15:44 GMT

Written by Lydia Serrant, Contributing Writer, Classical Wisdom

1. Community is Crucial

Loneliness is at record levels in the modern world. Due to technology, face-to-face socialization has steadily declined over the past 20 years.

Loneliness was not likely a problem in ancient societies. Families rarely left their home village and there were no smartphones. Studies have revealed drops in IQ and rises in early death for individuals that socially isolate.

In other words, surround yourself with people you love – it could literally extend your life.

[caption id="attachment_27960" align="aligncenter" width="550"] Leo Calliard's Past is Present Retro-Modernist Exhibition, 2018[/caption]

2. Cheap Labor Doesn’t Last

Rome wasn’t built in a day, but it was built for next to nothing.

Rome relied heavily on free slave labour. The Roman citizenry was largely unskilled, and many relied on government subsidies.

Whilst modern societies aren’t using slaves, they are using cheap labor, with some workers being paid less than 64 cents an hour.

As Rome declined and Christianity condemned slavers, the slaves revolted. The labor force eventually collapsed, and the empire along with it.

[caption id="attachment_4468" align="aligncenter" width="550"] The Fall of Rome[/caption]

3. Collaborate with Your Neighbors

Ancient societies flourished when they opened themselves to trade with neighboring countries.

The Social Reactors Project at Arizona University has studied the expansion of the Roman and Incan Empires and found that much of their economic expansion owed itself to open trade.

They concluded that general populations were better off economically living in cities that allowed skilled workers to migrate and export their goods freely.

[caption id="attachment_27961" align="aligncenter" width="550"] Untitled Trump photo illustration by Joe Darrow[/caption]

4. Prioritize Survival Over Progress

Civilizations tend to Peak and Crash, rather than slowly decline.

Today’s modern societies are at serious risk of crash and burn. We are growing faster than anyone could imagine and if history is anything to go by, a Rise always comes before a Fall.

The Mayans saw this coming in 300 AD so they swapped out large-scale agriculture for smaller, sustainable farming. This method generated less wealth but kept them in business for another 600 years.

[caption id="attachment_27962" align="aligncenter" width="550"] Teotihuacan, Mexico[/caption]

5. Power Should Be Diluted

When we think of Ancient Meso-American societies, we imagine them as places where rulers governed with an iron fist. However, this was not necessarily the case. Cities like Mexico’s Teotihuacan were close to a republic than an autocracy.

Overall, research has found that Ancient Meso-American cities that had a collective government lasted longer than those that did not. This is not too surprising. Greece and Rome are perhaps the most famous democratic societies with long lifespans.

[caption id="attachment_27963" align="aligncenter" width="550"] Egypt's Nile River[/caption]

6. Too Much Private Industry Can Cause Collapse

In Ancient Egypt, the flooding of the Nile was everything. Too much or too little floodwater, and famine would follow.

The Egyptian Priests used Nilometers to predict annual flood levels. They could foretell a bad harvest, and make prior arrangements to protect society from starvation.

Modern economies are reliant on stock markets rather than flood levels, and our bankers are economic priests.

Our economic priests are not so concerned with protecting the public, however. They will over-invest for private profit. This creates market bubbles that almost always burst.

Whilst private industry is good for the economy, too much of it can be devastating.

7. Peace is More Valuable than War

Warfare is risky. Aside from the tragic loss of life, civilizations often exhaust all their resources trying to destroy one another.

A modern example of this is Uber and Didi. They almost bankrupted themselves trying to compete with each other. In the end, Didi won not by destroying Uber, but with a clever strategy that resulted in a merger between the two.

As the famous military leader Sun Tzu put it, the best way to win is not to fight at all.

8. Keep an Eye on Climate Change

The Akkadian Empire, Bronze Age Greece and Old Kingdom Egypt are a few examples of large-scale civilizations that were destroyed, or came close to destruction, due to natural forces.

These empires were hit by a drought that lasted between 50 and 100 years. Political strife and economic instability reigned as rulers came and went during this period of unrest. As a result, they either collapsed or entered a Dark Age.

We must recognize the impact that climate has on our societies before it is too late.

[caption id="attachment_27965" align="aligncenter" width="550"] Cincinnatus abandons the plow to dictate laws to Rome, by Juan Antonio de Ribera[/caption]

9. Equality is Worth Fighting For

Rome’s biggest internal war was between the patricians and the plebeians. The plebeians were common people with little to no opportunity to work their way out of poverty.

Plebeians were amongst the first to campaign for equality, and their example changed history. Even so, in ancient Rome, richer Plebeians did very little to help those of lower status, and people still had to fight from the bottom up – but at least they had a chance.

So, whilst human nature may never change, societies can change — as long as there are those willing to stand up for equality.

10. Nothing Lasts Forever

From ancient times to the modern day, no empire has lasted forever. People change, societies shift and empires rise and fall. There is very little that can be done to prevent it.

This grand cycle of change can teach us a thing or two about gratitude.

If you’re in a good position in life, stop and be thankful. If you 're in a bad place, rest in the knowledge that it will pass.

In the end, it’s our contributions to society, not the society itself, that will stand the test of time.

Can Stoicism Offer a Practical Guide on How to Live Now?

Thu, 24 Sep 2020 20:59:34 GMT

Can Ancient Philosophy provide real life solutions in our Modern times?

One of the keynote speakers to Classical Wisdom’s inaugural Online Symposium, the brilliant philosopher, prominent Stoic and hugely popular author, Massimo Pigliucci, says Yes.

(For those who aren’t already familiar with Professor Pigliucci – he is quite the polymath! Born in Liberia, Massimo Pigliucci is the K.D. Irani Professor of Philosophy at the City College of New York and author of How to Be a Stoic: Using Ancient Philosophy to Live a Modern Life. Pigliucci has a PhD in Evolutionary Biology and Philosophy and his research interests include the philosophy of science and the practical philosophy of Stoicism.)

Not only that, he goes one step further to illuminate the way in his latest book, A Field Guide to a Happy Life.

For more than two thousand years, Stoicism has offered a message of resilience in the face of hardship. Little wonder, then, that it is having such a revival in our own troubled times.

In A Field Guide to a Happy Life, philosopher Massimo Pigliucci offers a renewed Stoicism that reflects modern science and sensibilities. Pigliucci embraces the joyful bonds of affection, the satisfactions of a job well done, and the grief that attends loss. In his hands, Stoicism isn’t about feats of indifference, but about enduring pain without being overwhelmed, while enjoying pleasures without losing our heads.

In short, he makes Stoicism into a philosophy all of us — whether committed Stoics or simply seekers — can use to live better.

Make sure to check out this beautiful, instructional book Here.

The 6 Ancient Greek and Roman Classics Everyone Should Read

Thu, 24 Sep 2020 11:00:48 GMT

Written by Nicole Garrison, Contributing Writer, Classical Wisdom

The Hellenes and Romans sure knew how to create and appreciate exceptional literature. So for all of you who are contemplating whether you should add some classics to your reading list, trust me, you should!

In the times of the ancient Greeks and the Roman Empire, literature was a prime source of entertainment. It was also used to explore new ways of thinking and philosophical expression. Just as we spend our idle days browsing the internet and checking our social media for new posts, they spent their days discussing philosophy, attending the theatre, and crafting works of art.

Thanks to the way they used of leisure time, we are now lucky enough to have all those masterpieces that give us a glimpse into the life, thoughts, feelings, and philosophical reflections of the ancient world.

Anyone looking to expand their horizons, learn something new, or find a better way to pass their time than scrolling through a newsfeed, should give ancient Greek and Roman literature a try. From romance to mythology, here is the must-read list from the ancient world:

[caption id="attachment_27947" align="aligncenter" width="270"] Medea, by Euripides[/caption]

1. Medea (Euripides)

Euripides is one of the three Greek tragedians whose plays managed to survive. The most famous play by Euripides is Medea.

Based on the myth of Jason (leader of the Argonauts), this plays tells us the tragic story of Jason and his wife, Medea.

It is the story of betrayal, vengeance, and cruelty. Medea's grotesque act of jealousy and search for revenge will leave you breathless. She definitely took rage to the next level when she killed her own children after Jason left her for another woman.

To find out how it all played out for her, you have to read Medea.

[caption id="attachment_27948" align="aligncenter" width="550"] Oedipus and Antigone, by Charles Jalabert, 1842[/caption]

2. Antigone (Sophocles)

Your family issues will seem like nothing after you are finished reading Antigone. This Greek tragedy centers around family ties, a woman’s assertiveness, and civil disobedience.

The story revolves around the deaths of Antigone’s brothers – Eteocles and Polynices. After Antigone’s uncle, the king Creon, forbade the burial of Polynices because he attacked his brother for the throne, Antigone decided to defy the king’s order.

In addition to being a captivating read, Antigone will make you question the deeds of our heroes and anti-heroes. There’s some sort of justification for each “bad deed” as well as some criticism for the seemingly “good deeds.” It up to you to interpret and reflect on characters’ decisions.

The simple truth behind the controversy of Antigone's story is the hardship of choosing the right between two wrongs. Is it right to show disrespect to authority to bury her mutinous brother? Or was it right to respect the king’s decision and allow that one of her family members doesn’t get a proper burial? What would you do?

[caption id="attachment_27949" align="aligncenter" width="550"] Readers of various ages enjoying versions of Homer's Odyssey[/caption]

3. The Odyssey (Homer)

You have probably heard of (or possibly even read) Homer’s Iliad, the famous telling of the Trojan War. But what about the Odyssey?

A translator of the ancient works and a writer at TopEssayWriting, Angela Baker, shared why the Odyssey is a book worthy of every student's attention.

“[The] Odyssey is also an exceptional and exciting Homer's work. It takes us on Odysseus’s journey and his adventures on his travels back to Ithaka. Aside from reading about how a victorious Greek leader, Odyssey, and his loyal entourage took down a Cyclops, this book will also get you thinking and questioning some of Odyssey’s decisions."

Odysseus is not our typical “good guy” type of hero. Some of his actions, such as brutally killing Penelope’s suitors or cheating on loyal and patient Penelope, are somewhat questionable. But that’s exactly what makes this book so amazing. It will leave a lasting impression on you long after you have finished reading it.

[caption id="attachment_27953" align="aligncenter" width="350"] Lysistrata, by Aristophanes[/caption]

Don't think that every Greek classic is filled with tragedy, murders, and sadness. Aristophanes is a comic playwright whose bizarre comedy, Lysistrata, is full of wit and wisdom (read it here).

The hero of this story is Athenian woman Lysistrata, who thought of a revolutionary way to motivate men to win their battles: she led women in a protest that was based on the decision to deny sex to all men of the land until they establish peace with Sparta.

This comic story influenced several films such as The Second Greatest Sex (1955), The Girls (1968), The Baggy Trousers Case (1983), and Chi-Raq (2015).

[caption id="attachment_27951" align="aligncenter" width="550"] Satyricon, by Patronius[/caption]

5. The Satyricon, by Petronius

Delve into class struggle in Roman society in the 1st century AD Rome with Patronius’ Satyricon. You’ll learn about Roman history while being entertained by Petronius' stories.

One of the most famous parts of Satyricon is the “Trimalchio’s Dinner,” which details the lavish yet unrefined tastes of the nouveau riche members of society.

Diana Adjadj, a writer at GrabMyEssay, said, “Don't get surprised if you find some resemblance between the people's behavior then to how people act now. This comic, picturesque, and highly-realistic novel will show you that centuries can pass, and lifestyles can change, but people's nature, in essence, stays the same.”

[caption id="attachment_27952" align="aligncenter" width="550"] Metamorphoses, by Ovid[/caption]

6. Metamorphoses (Ovid)

Metamorphoses is the magnum opus of the incredible Roman poet Ovid. Despite his tragic destiny, Ovid wrote devotedly about love in his works.

What Metamorphoses will provide you with is hundreds of stories woven together by the repeating theme of transformation or metamorphosis. Learn more about the gender politics of ancient Rome, jog your memory about different myths you heard as a child, and enjoy stories of both joy and tragedy.

Metamorphoses inspired the artwork of numerous painters, so you can see elements of these stories on the walls of museums the world over.

Well, there you have it. These six Greek and Roman classics have the power to question your beliefs, weigh good and evil, and, most of all, educate and entertain you. Let these masterpieces take you on unbelievable adventures and introduce you to some of the most famous myths and heroes known to Western civilization.