How Much Can Homer Shape a Life?

Lawrence Alma-Tadema, Listen to Homer

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Wednesday

I have fallen in love with the novels of Elizabeth Gaskell but find my vision of literature directly challenged by a character in North and South. John Thornton is a mill owner who has hired the father of protagonist Margaret Hale as tutor so that he can catch up on the education that he was deprived of as a child. While this is laudable, he doesn’t see reading the classics as essential, regarding such activity more as a decorative flourish that one adds to one’s life only when one can afford it.

It’s the vision of a character in another book I’ve just finished, Kate Quinn’s light but enjoyable The Rose Code. In that World War II-era thriller about the women who worked at Bletchley Park decoding German war signals, Mab is working her way through the classics to help her escape her impoverished working-class background. There’s a great passage describing her reaction to Rebecca:

I wish I was a woman of about thirty-six, dressed in black satin with a string of pearls,” Mab Churt read aloud. “That’s the first sensible thing you’ve said, you silly twit.”

“What are you reading?” her mother asked, flipping through an old magazine.

Rebecca. Daphne du Maurier.” Mab turned a page. She was taking a break from her dog-eared list of “100 Classic Literary Works for the Well-Read Lady”—not that Mab was a lady, or particularly well-read, but she intended to be both. After plowing through number 56, The Return of the Native (ugh, Thomas Hardy), Mab figured she’d earned a dip into something enjoyable like Rebecca. “The heroine’s a drip and the hero’s one of those broody men who bullies you and it’s supposed to be appealing. But I can’t put it down, somehow.” Maybe just the fact that when Mab envisioned herself at thirty-six, she was definitely wearing black satin and pearls. There was also a Labrador lying at her feet, in this dream, and a room lined with books she actually owned, rather than dog-eared copies from the library.

Anyway, back to Gaskell. While mill owner Thorton attended school as a child, he was forced into the work force after his father committed suicide over gambling debts he couldn’t pay. From a shop assistant, Thornton has gradually worked his way up to a position of wealth and prominence. Margaret’s father wants Homer to get some of the credit, but Thornton will have none of it.

Here’s their interchange:

“But you have the rudiments of a good education,” remarked Mr. Hale. “The quick zest with which you are now reading Homer, shows me that you do not come to it as an unknown book: you have read it before, and are only recalling your old knowledge.”

“That is true,—I had blundered along it at school; I dare say, I was even considered a pretty fair classic in those days, though my Latin and Greek have slipt away from me since. But I ask you, what preparation were they for such a life as I had to lead? None at all. Utterly none at all. On the point of education, any man who can read and write starts fair with me in the amount of really useful knowledge that I had at that time.”

“Well! I don’t agree with you. But there I am perhaps somewhat of a pedant. Did not the recollection of the heroic simplicity of the Homeric life nerve you up?”

“Not one bit!” exclaimed Mr. Thornton, laughing. “I was too busy to think about any dead people, with the living pressing alongside of me, neck to neck, in the struggle for bread. :

The conversation occurs immediately after Thornton has laid out his philosophy of life and, as he sees it, his reasons for success: self-denial and refusal to indulge in sensual pleasure. As he puts it,

Now when I feel that in my own case it is no good luck, nor merit, nor talent,—but simply the habits of life which taught me to despise indulgences not thoroughly earned,—indeed, never to think twice about them,—I believe that this suffering, which Miss Hale says is impressed on the countenances of the people of Milton, is but the natural punishment of dishonestly-enjoyed pleasure, at some former period of their lives. I do not look on self-indulgent, sensual people as worthy of my hatred; I simply look upon them with contempt for their poorness of character.

Homer, as it was taught in the British schools at the time, was believed to inculcate in pupils a warrior ethos, so it makes sense that Mr. Hale would seek to connect Greek heroes and enterprising capitalists. But because he is a modest man, the tutor self-deprecatingly withdraws his remark following Thornton’s objection, saying what I would have said in his place:

I dare say, my remark came from the professional feeling of there being nothing like leather.

Yes, we lovers of leather-bound classics can sometimes exaggerate literature’s impact.

That being acknowledged, however, I think Mr. Hale’s mistake is in trying to connect his interpretation of The Iliad with the 19th-century Puritan work ethic, which believed that those who work hard while denying themselves sensual pleasure will emerge the winners. This is not the vision of Homer’s warriors, whose lust for loot and whose view of the gods as fickle is almost the polar opposite of this. I could even imagine Thornton regarding them as negative role models. In any event, he’s not willing to let his tutor use his bookish expertise to define the narrative of his life.

All of which is to say that Homer might have had more of an impact that Thornton lets on or realizes. Perhaps that’s why he’s returned to those works now. But that impact may be different than Mr. Hale thinks.

Follow-up Quotation: Thornton’s mother regards a classical education with even more skepticism than her son does, reminding me of those persons that want to banish the arts from education and focus only on fundamental skills and the STEM disciplines. His mother is explaining why her son had to miss his class the previous evening:

“He told me he could not get leisure to read with you last night, sir. He regretted it, I am sure; he values the hours spent with you.”

“I am sure they are equally agreeable to me,” said Mr. Hale. “It makes me feel young again to see his enjoyment and appreciation of all that is fine in classical literature.”

“I have no doubt that classics are very desirable for people who have leisure. But I confess, it was against my judgment that my son renewed his study of them. The time and place in which he lives, seem to me to require all his energy and attention. Classics may do very well for men who loiter away their lives in the country or in colleges; but Milton men ought to have their thoughts and powers absorbed in the work of to-day. At least, that is my opinion.” This last clause she gave out with “the pride that apes humility.”

“But, surely, if the mind is too long directed to one object only, it will get stiff and rigid, and unable to take in many interests,” said Margaret.

“I do not quite understand what you mean by a mind getting stiff and rigid. Nor do I admire those whirligig characters that are full of this thing to-day, to be utterly forgetful of it in their new interest to-morrow. Having many interests does not suit the life of a Milton manufacturer. It is or ought to be enough for him to have one great desire, and to bring all the purposes of his life to bear on the fulfillment of that.”

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Love Is Not All. But…

Edna St. Vincent Millay

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Tuesday – Valentine’s Day

Edna St. Vincent Millay makes an understated—and therefore all the more powerful—argument for love in “Sonnet XXX: Love Is Not All.” Think of it as an inversion of Arthur Maslow’s’s hierarchy of needs since Millay is unwilling to acknowledge that hunger, survival, and relief from pain are more basic than love.

Because, throughout the poem, she seems open to counterarguments, her expressed opinion in the final line that love surpasses all other needs arrives with special force. The overwhelming case against love’s supremacy is defused by the delicate assertion, “I do not think…”

There is conviction and steely determination behind that seemingly tentative statement. Here’s the poem

Love Is Not All
By Edna St. Vincent Millay

Love is not all: it is not meat nor drink
Nor slumber nor a roof against the rain;
Nor yet a floating spar to men that sink
And rise and sink and rise and sink again;
Love can not fill the thickened lung with breath,
Nor clean the blood, nor set the fractured bone
Yet many a man is making friends with death
Even as I speak, for lack of love alone.
It well may be that in a difficult hour,
Pinned down by pain and moaning for release,
Or nagged by want past resolution’s power
I might be driven to sell your love for peace,
Or trade the memory of this night for food.
It well may be. I do not think I would.

Happy Valentine’s Day.

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Super Bowl: One Leg, Still Deadly

Long John Silver takes down Tom

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Monday

With plans to make today’s post about last night’s Super Bowl winner, I was hoping the Eagles would carry the day. Not because I particularly cared for either team but because I had a great poem in mind should they emerge victorious:

The Eagle
By Alfred Lord Tennyson

He clasps the crag with crooked hands;
Close to the sun in lonely lands,
Ring’d with the azure world, he stands.

The wrinkled sea beneath him crawls;
He watches from his mountain walls,
And like a thunderbolt he falls.

Well, the Eagles fell all right, although not in the predatory way that Tennyson envisions. Kansas City won on a last second field goal 38-35.

Unfortunately for me, to choose a work about Native American chiefs would make me complicit in the way the Kansas City moniker caricatures and thereby belittles Indians. I needed something else.

The idea came when I saw the transcendent Patrick Mahomes win a second straight game while all but playing on one leg. I believe he sustained his high ankle sprain against the Cincinnati Bengals in the AFC championship game and then reaggravated it late in the first half of the Super Bowl. Nevertheless, he played lights out when he returned in the second half. Especially impressive was a 20-yard scramble late in the fourth quarter, setting his team up for the winning field goal. One could see him wincing after the play.

So what literary characters operate on one leg? Captain Ahab comes to mind except that he ends up in the loss column. Moby Dick, only slightly larger than some of Philadelphia’s defenders, proves too much for him.

So instead I turn to Long John Silver, who walks with the aid of a crutch. One scene in particular will resonate with Philadelphia fans because it reveals Stevenson’s legendary pirate, like Mahomes, to be a stone-cold killer.

Jim, the protagonist and narrator, has discovered that Long John has murderous designs and has corrupted many of the men aboard the ship. Jim slips from a boat that Long John is rowing ashore, hides in the brush, and then witnesses Silver and his confederates murdering some of the honest shipmates. In one case, the murder occurs, as it were, offstage:

Far away out in the marsh there arose, all of a sudden, a sound like the cry of anger, then another on the back of it; and then one horrid, long-drawn scream. The rocks of the Spy-glass re-echoed it a score of times; the whole troop of marsh-birds rose again, darkening heaven, with a simultaneous whirr; and long after that death yell was still ringing in my brain, silence had re-established its empire…

I imagine that scream emanating from Philadelphia’s defense as Mahomes, as it were, carved them up.

And then there’s the murder that Jim witnesses first hand. Shipmate Tom, who is at that moment confronting Silver, also hears the scream and understands what it portends:

Tom had leaped at the sound, like a horse at the spur, but Silver had not winked an eye. He stood where he was, resting lightly on his crutch, watching his companion like a snake about to spring.

“John!” said the sailor, stretching out his hand.

“Hands off!” cried Silver, leaping back a yard, as it seemed to me, with the speed and security of a trained gymnast.

“Hands off, if you like, John Silver,” said the other. “It’s a black conscience that can make you feared of me. But in heaven’s name, tell me, what was that?”

“That?” returned Silver, smiling away, but warier than ever, his eye a mere pinpoint in his big face, but gleaming like a crumb of glass. “That? Oh, I reckon that’ll be Alan.”

And at this point Tom flashed out like a hero.

“Alan!” he cried. “Then rest his soul for a true seaman! And as for you, John Silver, long you’ve been a mate of mine, but you’re mate of mine no more. If I die like a dog, I’ll die in my dooty. You’ve killed Alan, have you? Kill me too, if you can. But I defies you.”

And with that, this brave fellow turned his back directly on the cook and set off walking for the beach.

So that seems that. After all, what harm can we expect from a one-legged man? Unfortunately, as the Eagles learned to their sorrow, quite a lot. Long John too, we learn, is a precision passer:

But he was not destined to go far. With a cry John seized the branch of a tree, whipped the crutch out of his armpit, and sent that uncouth missile hurtling through the air. It struck poor Tom, point foremost, and with stunning violence, right between the shoulders in the middle of his back. His hands flew up, he gave a sort of gasp, and fell.

Whether he were injured much or little, none could ever tell. Like enough, to judge from the sound, his back was broken on the spot. But he had no time given him to recover. Silver, agile as a monkey even without leg or crutch, was on the top of him next moment and had twice buried his knife up to the hilt in that defenseless body. From my place of ambush, I could hear him pant aloud as he struck the blows.

Jim momentarily loses consciousness from horror, only to awake to see Long John, as it were, receiving the trophy:

When I came again to myself the monster had pulled himself together, his crutch under his arm, his hat upon his head. Just before him Tom lay motionless upon the sward; but the murderer minded him not a whit, cleansing his blood-stained knife the while upon a wisp of grass. Everything else was unchanged, the sun still shining mercilessly on the steaming marsh and the tall pinnacle of the mountain, and I could scarce persuade myself that murder had been actually done and a human life cruelly cut short a moment since before my eyes.

If you are an Eagles fan, is this what it felt like? You have my deepest sympathy.

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A Mistake to Put God in the Sky

J.J. Derghi, God Manifests Himself as Cloud (watercolor, 1866)

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Spiritual Sunday

My friend and occasional contributor to this blog Pastor Sue Schmidt alerted me to “The Worst Thing” by the self-described mystic poet Chelan Harkin. Among other things, it shows the danger of relying on a single metaphor to describe God. If God is beyond imagining, then the language we use to talk about God must have the exploratory openness of poetry.

In her first stanza, Harkin observes,

The worst thing we ever did
was put God in the sky
out of reach
pulling the divinity
from the leaf…

I’ll note that the idea of God as a sky deity rather than a leaf deity owes something to the nomadic Israelites, who needed a god that could travel. Some of the attraction of the local gods they encountered in Palestine—and that various of the prophets railed against—was that they were more intimate in the way Harkin suggests.

Curious about the poet, I went to her website https://chelanharkin.com/

and wasn’t surprised to learn she owes a debt to Rumi and Hafiz, two Sufi poets (which is to say, two poets from Islam’s mystic strain). Describing her book , Harkin describes her poetry collection Susceptible to Lights as

 a collection of poetry that is mystical and ecstatic in nature–mystical defined as anything having to do with opening the heart to light and ecstatic having to do with anything expressed from this place. Susceptible to Light is here to remind you of your joy, to assist you in reconsidering ways of relating to your life that better serve and open your heart, to deconstruct anything about God that doesn’t feel close, intimate, authentic, and warm, and to remind your soul to break the surface and take a breath.

Then she quotes the two Sufi poets:

Rumi says, “What was said to the rose that made it open was said to me here in my chest.” (Barks, Rumi the Book of Love, 2003) May this collection help you feel a taste of that sweet openness. Hafiz says, “God and I have become like two giant fat people living in a tiny boat. We keep bumping into each other and laughing.” (Ladinsky, The Gift, 1999, p. 199) May this collection help you feel the possibility of that kind of laughter.

Here’s her poem:

The Worst Thing
By Celan Harkin


The worst thing we ever did
was put God in the sky
out of reach
pulling the divinity
from the leaf,
sifting out the holy from our bones,
insisting God isn’t bursting dazzlement
through everything we’ve made
a hard commitment to see as ordinary,
stripping the sacred from everywhere
to put in a cloud man elsewhere,
prying closeness from your heart.

The worst thing we ever did
was take the dance and the song
out of prayer
made it sit up straight
and cross its legs
removed it of rejoicing
wiped clean its hip sway,
its questions,
its ecstatic yowl,
its tears.

The worst thing we ever did is pretend
God isn’t the easiest thing
in this Universe
available to every soul
in every breath.

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Poetry in the Face of Disaster

Rescue workers following Turkish-Syrian earthquake

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Friday

Casualties of the Turkey-Syria earthquake continue to mount, with the 21,000+ deaths surpassing the number of those killed in Japan’s earthquake-caused tsunami twelve years ago (around 18,000 deaths). And then there was the 2010 Haitian earthquake, which killed between 100,000 and 160,000.

The question I find myself asking each time is what is the use of poetry at such moments given the inadequacy of words. Here’s the essay I posted following the Haitian earthquake and reposted following the Japanese tsunami:

Reprinted from March 21, 2011

As I wrote last year when the earthquake hit Haiti, all human language, including literature, comes up short when faced with disaster and death. Literature is language by humans about humans, and destruction on this scale seems to laugh narrative and image to scorn.

Nevertheless, being human, we try to bring even apocalyptic disasters into a narrative that we can comprehend. It’s why Genesis has the story of Noah, the narrative of an angry God punishing a sinful people. It’s not a happy story but at least the unexplainable is brought into the human sphere. Today there are Christians who find the Japanese tsunami in the Book of Revelations and Muslims who say it was foretold in the Koran. Such religious stories offer the consolation that horrific events serve some larger purpose, even though we may not know what that purpose is.

Of course some, claiming to know the inscrutable mind of God, are all too willing to tell us what “He” has in mind. I’m thinking, for instance, of evangelist Pat Robertson claiming that the Haitian earthquake was caused by a 19th century deal with the devil to kick the French out.

As ridiculous and offensive as Robertson is, all of us do a version of his explaining. Our minds probe away at the disaster, trying to find some human fallibility that accounts for it. After all, if humans helped cause it, then we might be able to prevent future disasters.  We just have to do something different. An explanation, almost any explanation, gives us the illusion that we are not powerless. Probing into the cosmic meaning of an event is the premise for Thornton Wilder’s fine novel The Bridge over San Luis Rey.

The Japanese tsunami challenges us because nothing about it can be attributed to humans.  This is not a narrative of abused nature rising up in wrath at what humankind has done to the earth. This is not the Dionysus of Euripides’s The Bacchae striking back at an arrogant Pentheus. Prehistoric villages would have been destroyed no less than the Japanese city of Sendai, even though they left a far lighter footprint on the earth.

True, there would have been fewer inhabitants and they would not have had nuclear reactors. But fewer deaths would have made it no less tragic for those who died.

In his poem “Hap,” Thomas Hardy puts forth the terrifying possibility that our suffering is meaningless. In fact, he says that he would prefer that there were some malevolent god above us who was dishing out misery than no god at all. The suffering caused by such a god would at least fit within some framework. After all, we understand human malevolence.

But, Hardy asks, what if “joy slain” and hope cut off are nothing more than blind chance.   What if “crass Casualty” and “dicing Time,” two “purblind [dim-witted] Doomsters,” are the sole reason for the cataclysm. Then suffering has no meaning and, by the same reasoning, neither does our happiness.

Here’s the poem:

Hap

If but some vengeful god would call to me
From up the sky, and laugh:
“Thou suffering thing,
Know that thy sorrow is my ecstasy,
That thy love’s loss is my hate’s profiting!”

Then would I bear it, clench myself, and die,
Steeled by the sense of ire unmerited;
Half-eased in that a Powerfuller than I
Had willed and meted me the tears I shed.

But not so. How arrives it joy lies slain,
And why unblooms the best hope ever sown?
Crass Casualty obstructs the sun and rain,
And dicing Time for gladness casts a moan. . . .
These purblind Doomsters had as readily strown
Blisses about my pilgrimage as pain.

Hardy’s vision is as stark as it gets.

Yet paradoxically, just by writing a poem that voices our despair, Hardy gives us hope. Language, inadequate though it may be, still rises up to register a protest. We use the tools we have to grapple with the unknown.

And perhaps grappling is healthier than calmly reassuring ourselves that there is a higher reason for these deaths. Unfortunately, “God’s higher plan” can become an abstraction allowing us to look past flesh-and-bone suffering.

When others are suffering, it is not the time to be focusing on finding consolation for ourselves.  Think instead of the victims and their families and friends.

In that fellow sympathy, I believe, we will find a higher meaning. In our love for humanity, we give our lives purpose. I believe that this was Jesus’s message, but one doesn’t need to ascribe a particular religious framework to it. Do our hearts break at the images coming out of Japan? Yes, and they should break. Now, can we take our sympathy and apply it to those close around us who are also suffering?

Further note, written in 2023: I’ve recently been reading Ruth Ozeki’s Tale for the Time Being 2013, which mentions the Japanese tsunami. There we find Japanese myth attempting to encapsulate, through narrative, an event that otherwise defies all human understanding:

In medieval Japan, people used to believe that earthquakes were caused by an angry catfish who lived under the islands.

In the earliest legends, the mono-iu Sakana, of “Saying-things Fish,” ruled the lakes the rivers. This supernatural fish could shapeshift into human form and speak in human tongues, and if any humans trespassed against his watery realm, he would appear to them and deliver a warning. If the offenders failed to heed this warning, the enraged mono-iu Sakana would punish them by sending a flood or some other natural disaster.

By the middle of the nineteenth century, the mono-iu Sakana had morphed into the jishin namazu, or Earthquake Catfish, an enormous whalelike creature who caused the earth to shake and tremble by his furious thrashing. The only thing holding him in check with a large stone wielded by the Sashima Deity, who lives at the Kashima Shrine….If the Kashima Deity dozes off or gets distracted, or is called away on business, the pressure on the catfish’s head is released, allowing it to wiggle and thrash. The result is an earthquake.

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Shakespearean Praise for King James

Lebron James break the all-time scoring record

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Thursday

Tuesday night the Lakers’ Lebron James broke the most prestigious individual record in basketball, one that many thought would never be broken and, given how James keeps scoring baskets despite being 38, are pretty sure will never be broken again. With a fadeaway jumpshot against the Oklahoma Thunder, James surpassed Kareem Abdul Jabbar’s scoring record of 38,387.

Of James’s many nicknames, the one that seems to have stuck was bestowed upon him by his high school teammates: King James. While the name probably alludes to the King James version of the Bible rather than to the monarch who commissioned the translation, still I thought I’d have some fun by applying Shakespeare’s praise of Britain’s James I to our own King James.

In Henry VIII, probably co-written with John Fletcher, Shakespeare concludes by having a character predict two glorious monarchs. The first is Henry’s daughter Elizabeth, whose christening the king is at that moment attending. The second is James. Here’s the passage:

Nor shall this peace sleep with her: but as when
The bird of wonder dies, the maiden phoenix,
Her ashes new-create another heir,
As great in admiration as herself;
So shall she leave her blessedness to one,
When heaven shall call her from this cloud of darkness,
Who from the sacred ashes of her honour
Shall star-like rise, as great in fame as she was,
And so stand fix’d: peace, plenty, love, truth, terror,
That were the servants to this chosen infant.
Shall then be his, and like a vine grow to him:
Wherever the bright sun of heaven shall shine,
His honour and the greatness of his name
Shall be, and make new nations: he shall flourish,
And, like a mountain cedar, reach his branches
To all the plains about him: — our children’s children
Shall see this, and bless heaven.

Think of Lebron rising star-like, as great in fame as was the player he is replacing in the record books. “Wherever the bright sun of heaven shall shine,” —or basketball court lighting—“his honor and the greatness of his name shall be.” Given the player’s remarkable prowess, we can say, without exaggeration, that he has “flourish[ed] and, like a mountain cedar, [has] reach[ed] his branches to all the plains about him.” In later years, “our children’s children shall see this, and bless heaven.”

Shakespeare’s praise of King James appears elsewhere, although less explicitly. I’ve learned from reading James Shapiro’s 1606: William Shakespeare and the Year of Lear that there is a significant allusion to James in Macbeth. (1606 was also the year of Macbeth.) James, who had recently ascended to the throne, believed he was descended from Banquo, and Shakespeare reshaped the historical record to flatter him.

In Shakespeare’s version, Banquo is not Macbeth’s accomplice in the murder of Duncan, as Holinshed’s Chronicles report, but an innocent friend and later victim. According to Shapiro, the “show of eight kings” in Macbeth was inserted with James in mind:

In this dumb-show each of Banquo’s royal heirs appears. The eighth one carries a magical mirror that shows Macbeth many more of Banquo’s descendants…This show of kings culminates in James himself, the eighth Stuart King of Scotland…

The mirror, Shapiro speculates, was physically positioned in front of James, thereby avoiding “the delicate issue of impersonating a living prince on stage.”

So think of our own King James as descending from a noble lineage of scoring champions, with the last two being Wilt Chamberlain and Abdul-Jabbar. Against all probability, Denham Wood has moved upon the old scoring record and there’s a new king in town.

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Odysseus’s Authoritarian Power Play

Odysseus chastises Thersites

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Wednesday

Yesterday I wrote about how, in the first book of The Iliad, Homer delivers a masterclass in leadership. Today I explore a more chilling topic raised by author: how those in power use a combination of mockery, threats, and actual violence to maintain control. It involves an incident that troubled me as a child and that I still find deeply disturbing.

Yesterday, I mentioned how Odysseus salvages a situation that supreme commander Agamemnon has botched. Thinking that he can use reverse psychology on the troops, Agamemnon has suggested they shamefully abandon the war effort and sail for home. Instead of feeling ashamed, however, they leap at the chance and head for their ships. It takes everything Odysseus can do to round them up and bring them back to a council of war.

In that council we encounter Thersites, a man infamous for both his looks (he is bandy-legged, lame in one foot, and “the ugliest man who came beneath Ilion”) and his abusive tongue. Homer describes him as one

who knew within his head many words, but disorderly;
vain, and without decency, to quarrel with the princes
with any word he thought might be amusing to the Argives.
(trans. Richmond Lattimore)

Thersites does not only speak for himself in his subsequent words, however, but voices the resentment that has been building up amongst the troops against Agamemnon and that has been given voice by Achilles. In doing so, he repeats some of the same accusations that we have just heard from that warrior. Achilles has called Agamemnon “the greediest of all men” and one who, while leaving the fighting to others, reserves the greatest part of the booty for himself. Thersites repeats the charge as he makes the case for returning home:

Son of Atreus, what thing further do you want, or find fault with
now? Your shelters are filled with bronze, there are plenty of the choicest
women for you within your shelter, whom we Achaians
give to you first of all whenever we capture some stronghold.
Or is it still more gold you will be wanting, that some son
of the Trojans, breakers of horses, brings as ransom out of Ilion,
one that I, or some other Achaian, capture and bring in?
Is it some young woman to lie with in love and keep her
all to yourself apart from the others? It is not right for
you, their leader, to lead in sorrow the sons of the Achaians.
My good fools, poor abuses, you women, not men, of Achaia,
let us go back home in our ships, and leave this man here
by himself in Troy to mull his prizes of honor
that he may find out whether or not we others are helping him.

At this point in the story, the future of the Greek expedition hangs in the balance. Odysseus saves the day by astutely combining scornful rhetoric with strategic violence. Tactics that could not be used against Achilles can be used against Thersites, who becomes a proxy for the Greek hero. Grabbing Agamemnon’s scepter, symbol of authority, Odysseus begins by diminishing Thersites with his words:

Fluent orator though you be, Thersites, your words are
ill-considered. Stop, nor stand up alone against princes.
Out of all those who came beneath Ilion with Atreides
I assert there is no worse man than you are. Therefore
you shall not lift up your mouth to argue with princes,
cast reproaches into their teeth, nor sustain the homegoing.
We do not even know clearly how these things will be accomplished,
whether we sons of the Achaians shall win home well or badly;
yet you sit here throwing abuse at Agamemnon,
Atreus’ son, the shepherd of the people, because the Danaan
fighters give him much. You argue nothing but scandal.

Then come the threats:

And this also will tell you, and it will be a thing accomplished.
If once more I find you playing the fool, as you are now,
nevermore let the head of Odysseus sit on his shoulders,
let me nevermore be called Telemachos’ father,
if I do not take you and strip away your personal clothing,
your mantle and your tunic that cover over your nakedness,
and send you thus bare and howling back to the fast ships,
whipping you out of the assembly place with the strokes of indignity.

Finally Odysseus backs up the threats with action, turning the scepter—meant to peacefully convey authority—into a weapon. In doing so, he reveals the hard power that always lurks behind soft power:

So he spoke and dashed the scepter against his back and
shoulders, and he doubled over, and a round tear dropped from him,
and a bloody welt stood up between his shoulders under
the golden sceptre’s stroke, and he sat down again, frightened,
in pain, and looking helplessly about wiped off the tear-drops.

This show of force impresses the troops. While their own lives would be better if they listened to Thersites—they would return home without further fighting–Odysseus has turned the man into a pathetic object of derision, something he could not have done with Achilles. Thersites here functions as a scapegoat: when the troops proceed to laugh at him, they are imagining themselves as princes, not as common soldiers. Odysseus’s move is right out of the authoritarian playbook:

Sorry though the men were they laughed over him happily,
and thus they would speak to each other, each looking at the man next him:
‘Come now: Odysseus has done excellent things by thousands,
bringing forward good counsels and ordering armed encounters;
but now this is far the best thing he ever has accomplished
among the Argives, to keep this thrower of words, this braggart
out of assembly. Never again will his proud heart stir him
up, to wrangle with the princes in words of revilement.’

Their laughter is of the sort described by Thomas Hobbes in his classic work Leviathan. As the 17th century political philosopher sees it, laughter is a means of asserting your authority in a world defined by the struggle for power. We laugh at others because it makes us feel superior to them (“sudden glory”) while hiding our own imperfections:

Sudden glory, is the passion which maketh those Grimaces called LAUGHTER; and is caused either by some sudden act of their own, that pleaseth them; or by the apprehension of some deformed thing in another, by comparison whereof they suddenly applaud themselves. And it is incident most to them, that are conscious of the fewest abilities in themselves; who are forced to keep themselves in their own favor, by observing the imperfections of other men. And therefore much Laughter at the defects of others is a sign of Pusillanimity.

Through bullying Thersites, who is in fact a “deformed thing,” Odysseus rallies the troops to his side. Although they were fleeing for their ships only moments before, now they are prepared to charge into battle:

So he spoke, and the Argives shouted aloud, and about them
the ships echoed terribly to the roaring Achaians
as they cried out applause to the word of godlike Odysseus.

Agamemnon, this time effectively, follows up Odysseus’s call, eliciting a response that is compared to waves crashing against a cliff:

So he spoke, and the Argives shouted aloud, as surf crashing
Against a sheerness, driven by the south wind descending,
some cliff out-jutting, left never alone by the waves from
all the winds that blow, as they rise one place and another.

So how does an authoritarian rally the troops? By scapegoating marginalized persons through the use of insults, threats of violence, or even actual violence. If you do it well, your audience will ignore their own concerns and follow you anywhere.

Further thought: Political scientist John Stoehr, whose columns I follow on The Editorial Board, notes that the tactics used by Odysseus are not limited to demagogues but can be seen at work in society as a whole. Whites retain control in an increasingly diverse society by appearing moderate while relying on a police force that functions like an occupying army. (Whites don’t see the police this way, of course, but others do.) As Stoehr puts it in a recent column:

Occupying armies—in order to keep the peace, uphold the law and preserve the order—periodically send a message to the local population that disorder will not be tolerated. To that end, they will seek out and destroy someone, usually the weak, with a spectacular display of violence.

That’s what happened last week in Huntington, California. The city’s occupying army made an example of a Black man with no legs. (They said he was armed with a knife.) They shot to death Anthony Lowe, Jr., as he ran from them in terror on his tumps. Who’s in charge. The occupying army.

White power elites and police departments have also countenanced, if not outwardly endorsed, extralegal violence, such as lynchings in the Jim Crow south and routine police violence today. Certain members of the GOP won’t even allow the gun violence of current White terrorists to be labeled terrorism and look for ways to minimize their actions. Their main problem with the recorded killings of George Floyd and Tyre Nichols is that they threaten to expose the workings of the system.

That system can be seen clearly in Odysseus’s handling of Thersites.

In Stoehr’s view, America’s best hope lies in “reasonable White people” rejecting the constituent elements of that system–White supremacy, White fear, White privilege and sense of entitlement–and instead making common cause with people of color.

 
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Homer’s Masterclass in Leadership

Agamemnon and Achilles square off in a Pompei mosaic

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Tuesday

Having spent time over the past three years talking about Divine Comedy, The Aeneid, Absolom and Architophel, Rape of the Lock, In Memoriam, Paradise Lost and Moby Dick, our faculty discussion group has moved on to The Iliad. For those who know Sewanee faculty, our other members are John Reishman, John Gatta, Ross MacDonald, and (our newest member) Pamela Macfie, all from the English Department.

After our first discussion of Iliad, I am convinced more than ever that one of Plato’s attacks on Homer is wrong. Contra the philosopher’s criticism, the poet offers an absolute masterclass on leadership.

Plato’s critique occurs in The Republic when he is accusing literature of being several steps removed from truth. Plato has Socrates say that Homer’s renditions of such professions as charioteer, general and doctor are inferior to what we would get from actual charioteers, generals, and doctors. The same goes for legislators, as Socrates notes in the following interchange:

Socrates: [W]e have a right to know respecting military tactics, politics, education, which are the chiefest and noblest subjects of his poems, and we may fairly ask him about them. “Friend Homer,” then we say to him, “…if you are able to discern what pursuits make men better or worse in private or public life, tell us what State was ever better governed by your help?…
 
Glaucon: I think not; not even the Homerids themselves pretend that he was a legislator. 

Socrates: Well, but is there any war on record which was carried on successfully by him, or aided by his counsels, when he was alive? 

Glaucon: There is not. 

The question is not whether Homer was an actual legislator, however, but whether The Iliad could help someone become a better legislator. Our group concluded that the argument between Agamemnon and Achilles, around which the entire poem revolves, should be read by every aspiring leader.

Agamemnon, who heads the allied Greek forces, feels himself humiliated when he is forced to give up a woman he has captured. The situation is this: Chryseis is the daughter of a priest of Apollo. When the Greek leader, despite proffered ransom money, refuses to return her, Apollo unleashes a plague upon the Greeks. After nine days of watching the troops suffer, Achilles—their most fearsome warrior—calls a council meeting and queries the Greek seer Kalchas about the plague’s cause. After ensuring he will not be punished for telling the truth, the seer points to Agamemnon.

In a fury, Agamemnon lashes out and, since Achilles has forced the issue, demands that the warrior recompense him by handing over his own captive (Briseis). Achilles objects in no uncertain terms:

You wine sack, with a dog’s eyes, with a deer’s heart. Never
once have you taken courage in your heart to arm with your people
for battle, or go into ambuscade with the best of the Achaians.
No, for in such things you see death. Far better to your mind
is it, all along the widespread host of the Achaians
to take away the gifts of any man who speaks up against you.
(trans. Richmond Lattimore)

While concurring that Agamemnon is clearly in the wrong—in fact, he is constantly making poor leadership decisions—our group noted that the two men have different imperatives. Agamemnon, who is trying to hold together the Greek alliance, can’t afford to be publicly humiliated, regardless of the justice of the accusations against him. In some ways, lashing out at Achilles, who has demonstrated superior leadership qualities, reveals his own insecurities. While failing to command the respect that Achilles does, he also recognizes—and resents—his dependency on his greatest warrior.

Both Agamemnon and Achilles are provided off-ramps by Nestor, the wisest of Greeks, who offers the following advice:

You, great man that you are, yet do not take the girl away
but let her be, a prize as the sons of the Achaians gave her
first. Nor, son of Peleus, think to match your strength with
the king, since never equal with the rest is the portion of honor
of the sceptred king to whom Zeus gives magnificence. Even
though you are the stronger man, and the mother who bore you was immortal,
yet is this man greater who is lord over more than you rule.
Son of Atreus, give up your anger; even I entreat you
to give over your bitterness against Achilleus, he who
stands as a great bulwark of battle over all the Achaians.

Agamemnon will take this advice later, when it is too late, but for the moment he spurns it, revealing his insecurity when he says,

Yet here is a man who wishes to be above all others,
who wishes to hold power over all and to be lord of
all, and give them their orders…

This is a classic case of projection.

Just as Agamemnon doesn’t acknowledge the respect due to a great warrior, so Achilles doesn’t fully recognize Agamemnon’s governing challenges. As Ross noted, it’s as though Agamemnon is the coach and Achilles his star player, and we see regularly what happens to teams when coach and star are at odds. Achilles quits the alliance and then, working through his goddess mother, obtains Zeus’s promise to make the Greeks pay for Agamemnon’s insult. In other words, comrades with whom Achilles has been fighting shoulder-to-shoulder will pay with their lives to prove his indispensability.

Agamemnon’s bungling continues. In Book II, hoping to galvanize the Greeks into an assault, he attempts reverse psychology, telling his forces that Zeus has commanded them to “go back to Argos in dishonor,” where their effort will come to be seen as

a thing of shame for the men hereafter
to be told, that so strong, so great a host of Achaians
carried on and fought in vain a war that was useless
against men fewer than they…

John Reishman, a Notre Dame graduate, noted that legendary coach Knute Rockne would use such an approach to fire up the Fighting Irish football team. After hearing themselves described as women, the players would charge onto the field to prove themselves men.

We noted that Agamemnon, having just lost his major warrior, perhaps uses the strategy to reunite the Greeks in a shared sense of purpose. In this instance, however, the ploy backfires as the Greeks are only too happy to run to their ships and prepare to set off for home. Only frantic damage control by Odysseus keeps the force from entirely disintegrating.

(I’ll have more to say in a future post about Odysseus’s strategy since, as one of our members noted, it has some worrisome application to authoritarian practices in our own society.)

To sum up, Plato shouldn’t ban Homer from his ideal republic but instead invite him in to teach the future leaders of the state. And regarding future leaders, it’s worth noting that Sewanee’s new president, about whom everyone is excited, has probably read The Iliad. John Reishman tells me that Robert Pearigen, when a Sewanee undergrad, may well have taken the course “Representative Masterpieces,” in which the old epics are taught. While we probably can’t attribute Pearigen’s success as the Millsaps president to Homer, we can predict success at Sewanee if he avoids Agamemnon’s insecurity and temper tantrums, respects the gifts of the talented forces who serve under him, and listens to the wise Nestors around him.

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Lucille Clifton on Black History

Lucille Clifton

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Monday

Thanks to Trump wannabe Ron DeSantis and various other GOP politicians, Black History is under more assault than it has been in years. Suddenly school libraries and school curricula are being scoured of America’s troubled racial past. Someone recently tweeted (spouted actually since I’ve shifted over to Spoutify) that “the people who threw rocks at Ruby Bridges for trying to go to school are now upset their grandchildren might learn about them throwing rocks at Ruby Bridges for trying to go to school.” (Ruby Bridges Goes to School has been under assault in Texas schools.)

I remember when I had my own Black history awakening. The local NAACP, of which my father was a member, had purchased a number of books for Sewanee’s Black school. As it was summer, my father brought them home, which is how I came to read biographies of George Washington Carver and Harriet Tubman. I was inspired by their stories.

Such stories did not show up in my seventh grade Tennessee history class, where plantation slavery was barely mentioned and the major cause of the Civil War (so we were taught) was economic differences between the north and the south. (Also, while learning much about Tennessee favorite son Andrew Jackson, we were never taught about the Cherokee trail of tears that he instigated.) There are important reasons why the nation needs a “Black History Month.”

Lucille Clifton has several poems about White erasure of Black history. In “why some people be mad at me sometimes,” she succinctly writes,

they ask me to remember
but they want me to remember
their memories
and i keep on remembering
mine.

During a visit to South Carolina’s Walnut Grove Plantation, Clifton took a tour and was struck by the guide failing to mention the slaves. She had to prod the man to learn that a field of unmarked rocks was actually a slave graveyard. When she looked at the plantation’s inventory, she discovered that the female slaves were even more invisible than the male slaves. The poem makes powerful use of puns in its pointed climax:

at the cemetery, walnut grove plantation, south carolina, 1989
by Lucille Clifton

among the rocks
at walnut grove
your silence drumming
in my bones,
tell me your names.

nobody mentioned slaves
and yet the curious tools
shine with your fingerprints.
nobody mentioned slaves
but somebody did this work
who had no guide, no stone,
who moulders under rock.

tell me your names,
tell me your bashful names
and I will testify.

the inventory lists ten slaves
but only men were recognized
.

among the rocks
at walnut grove
some of these honored dead
were dark
some of these dark
were slaves
some of these slaves
were women
some of them did this honored work.
tell me your names
foremothers, brothers,
tell me your dishonored names.
here lies
here lies
here lies
here lies
hear

Clifton knows that, in correcting the historical record, she will draw fire. In “i am accused of tending to the past,” she protests that she is not shaping history but merely reporting it. Like it or not, it will speak through her:

i am accused of tending to the past
as if i made it,
as if i sculpted it
with my own hands. i did not.
this past was waiting for me
when i came,
a monstrous unnamed baby,
and i with my mother’s itch
took it to breast
and named it
History.
she is more human now,
learning languages everyday,
remembering faces, names and dates.
when she is strong enough to travel
on her own, beware, she will.

Is Black history strong enough to travel on its own yet or do we still need a Black History month to nurture it a bit longer. Is it still a baby that Ron DeSantis can suffocate in its cradle? I’m not entirely sure.

Nor do I entirely understand what to make of Clifton’s warning. Will failure to tend to our Black past result in a vengeful Black populace? The poem was written around the time that Rodney King was beaten senseless by Los Angeles cops, leading to riots, so maybe that’s what Clifton has in mind here.

If so, subsequent Black history has been far less a threat to Whites than Clifton predicts. In fact, the real danger to the country is White violence, not Black. I have yet to see White supremacists paying a price for their assaults.

But I agree with “History” learning new languages, faces, names, and dates. I don’t think that DeSantis will be able to turn back that clock.

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