Huwebes, Oktubre 13, 2011

homer iliad and odyssey

Homer's Iliad and Odyssey are a major part of ancient history, especially that of Ancient Greece. This site, by means of a purely educational and learning mission, has put together a collaboration of materials and works by our team that we feel will help you to understand and get more out of Homer and his/her/their works.


The Trojan War Story told in the Iliad "summary"
book 1: The Iliad opens with the narrator's appeal to the Muse ('Goddess') to sing the wrath of Achilles and its dire consequences for thousands of Achaeans (one of the Homeric terms for the invading forces, which the poem never refers to as 'Greeks').  The Muse, now implicitly the narrator, begins the song with a quarrel that erupts between Agamemnon and Achilles after Chryses, a priest of Apollo, had come to the Greek camp to ransom his captive daughter Chryseis. When Agamemnon dismissed the priest out of hand, Chryses appealed to Apollo, who avenged the insult by sending a plague into the camp.
On the 10th day of the plague, day 1 of the poem's action, Achilles convenes an assembly to discern why Apollo is angry and what must be done to appease him. The seer Kalchas pronounces Agamemnon the cause of the plague and prescribes returning the girl as the only remedy. Angry over the loss of his war-prize and the prestige she represents, the commander agrees to give her up only if the Achaean kings replace her with one of their captive women.  Achilles denounces Agamemnon's military leadership as a charade rooted in greed and his demand for a replacement prize as outrageous, considering that the armies had come to Troy to help him and to pile up booty for themselves.  Moreover, all the plunder had already been distributed; it would not be right to take it back.  Not one to brook a public challenge, Agamemnon tells Achilles that he can go home now, but without his war-prize Briseis, whom Agamemnon claims for his own.  Achilles draws his sword with intent to take the other man's life, but is restrained by Athene, who promises that waiting will pay off in prizes worth three times what Agamemnon is taking away.  When Achilles finally concedes, Chryseis is returned to her father, Briseis is taken from Achilles' shelter, and the offended hero goes to the seashore to call upon his mother Thetis for help.  He persuades her to ask Zeus to help the Trojans drive the Achaeans back among their ships until they recognize the madness of dishonoring the best of the Achaeans.
Day 14
True to her word, after Zeus's return to Olympos twelve days later, Thetis goes to him with Achilles' request and gains his consent.  When Hera takes Zeus to task for plotting with the sea-nymph against the Trojans, a quarrel ensues.   Distracted, however, by Hephaestos's antics, Hera, Zeus, and the rest of the gods end the day with laughter, feasting, music, and finally, sleep.
Book 2: That night, Zeus sends a deceitful dream to Agamemnon, projecting victory for the Greeks on the next day if he will marshal them for battle.
Day 15: First day of battle
Books 2-7: In the morning Agamemnon summons the kings who form his council and tells them about the dream.  He declares his purpose to test the morale of the troops in a public assembly by reporting that the war is a lost cause instead of revealing the hopeful message of the dream.   If the leader of the Greek forces was hoping to rally the troops to the war effort by using reverse psychology, he was sorely disappointed.  Upon his announcement in the assembly the men make for the ships and must be forcibly reassembled by Odysseus.   Urged by members of his council, who now share the blame in the event of failureâ to stay the course, Agamemnon relents and sends the Achaians to eat and prepare for battle.  The poet invokes the Muse again and embarks on a lengthy catalog, first of the Greek leaders and contingents and then of the Trojan and allied leaders.
The two armies take the field, but instead of engaging they consent to a duel between Paris and Menelaos to determine the outcome of the war.  The narrative shifts to Troy, where Helen, summoned to a vantage point on the wall, points out the Achaean leaders to Priam and the elders of the city. Back on the battlefield, Menelaos is decisively winning the single combat when Aphrodite sweeps Paris safely back to his bedroom, where he is joined by Helen. While they make love, Menelaos claims victory in the duel by default, and a truce is called.
The scene shifts again, this time to Olympos, where the gods conspire to restart the war, in which all now have a stake, by inciting the Trojan archer Pandaros to break the truce.   His arrow grazes Menelaos and the two armies join battle.  The narrative first follows the exploits (known as an aristeia) of Diomedes on the battlefield.  When Aphrodite tries to sweep Aineias out of his path, Diomedes wounds her, sending her crying to her mother. Hektor, with Ares at his side, gains temporary advantage, but Athene takes charge of Diomedes' chariot and urges him to attack the war-god himself. Ares complains to Zeus and the gods retire from the battlefield.  When the tide of battle again turns in favor of the Greeks, Hektor slips back into the city to instruct the women to appeal to Athene, their patron goddess, for help.  While there he finds and seems to say his farewells to his wife Andromache and their young son Astyanax.
Hektor returns to the plain of Troy to find the battle still raging.   On the prompting of Helenos, he calls for another duel to decide the war, this time between him and a champion of the Greeks' choosing.  Telamonian Ajax, known as the bulwark of the Achaeans and famous for defensiive war craft,  is chosen by lot and the duel commences.   Nightfall brings it to an indeterminate end.   Returning to their respective dwellings, the Achaeans are counseled to dig a trench and construct an associated palisade to protect the ships, while the Trojans debate returning Helen to her husband.
Day 16 (truce)
Early in the morning, the Trojans propose a truce, to which the Greeks agree, so that each side may bury their dead.
Day 17 (truce)
The Greeks take advantage of the ceasefire to dig a trench and build a palisade between their ships, drawn up on the shore, and the plain of Troy.  Angered that they had built the wall without first offering sacrifice, Poseidon protested that its memory would outlast that of the wall he and Apollo had built around the city.  Zeus assures his brother that when the Achaeans depart Troy he may wipe out every trace of the makeshift fortifications.
Day 18 Second Day of Battle
Books 8-10: Zeus orders the gods to stay out of the battle and himself watches the action from the vantage point of Mt. Ida.  The scale he uses to weigh the fates of the two armies indicates that the Trojans will win the day.   Following a Trojan advance the Greeks enjoy a brief resurgence, but Hektor is unstoppable and the Greeks are soon driven back behind the wall.   Nightfall finds the Achaeans dispirited and the Trojans camped on the plain, eager to force their way among the Greek ships at morning's light.
Agamemnon summons the Greek generals to private council and, now with utter seriousness, advises abandoning Troy that night in order to escape with their lives.   Diomedes rashly advocates staying the course.   Nestor, however, gently urges Agamemnon to placate Achilles with gifts and conciliatory words, knowing that Diomedes' plan is doomed to fail apart from the fighting power of the offended king.   In a thinly veiled effort to obligate and subordinate Achilles, Agamemnon sends Odysseus, Ajax, and Phoinix to his shelter with a rich offer of ransom.  The embassy attempts to effect his return by recasting Agamemnon's ransom as a generous gift, by enticing Achilles with the possibility of killing Hektor and winning glory, and by exploiting their bonds of friendship and filial duty, but to no avail.   Asserting that he must choose between a long but inglorious life in his native Phthia and death at Troy, which would bring him undying fame, Achilles declares his intent to set sail for home the next day.   That his only choice, however, is to die at Troy is evinced when he concludes that he will not leave but will also not take up arms until the Trojans threaten to set his own vessels ablaze.  The embassy reports disingenuously that Achilles will leave for home the next day and he advises others to do the same.   Dismayed, the council nonetheless approves Diomedes' flawed plan to carry on the war without their best combatant.   Odysseus and Diomedes, clad in animal skins, set out on a noctural spying mission in hopes of discovering the designs of the Trojans, whose campfires flicker ominously on the plain.
Day 19 Third day of battle
Books 11-18: Agamemnon leads the armies out and himself kills a number of Trojans, allowing the Greek forces to gain the upper hand temporarily.  When he is wounded and carried in a chariot back to the ships, Hektor recognizes it as a sign that Zeus will now favor the Trojans.   Diomedes and Odysseus also retreat from the battlefield wounded, while Ajax holds the Trojans at bay.  The three injured leaders are shortly followed by Machaon the physician, who is struck by an arrow and carried back to the camp in Nestor's chariot.   Achilles, watching the wounded come in, suggests to Patroklos that perhaps now the Achaeans' situation is dire enough that they will come to him on bended knee.   He sends his friend off to Nestor's shelter to inquire about the injured man (and perhaps to give the old king opportunity to counsel the leaders to do what is right by Achilles).
With Hektor pressing ever nearer to the palisade, Patroklos chafes to ask his question of Nestor and hurry back to Achilles.  But the old man indulges in a long speech, urging his young guest to persuade Achilles either to join battle or, failing that, to send Patroklos out in Achilles' armor at the head of the Myrmidons to frighten the Trojans and buy the Greeks some breathing space.   Patroklos is further delayed in returning to Achilles' shclter when he comes across a wounded companion, Eurypylos, and stops to tend him.  Meanwhile Ajax manages to defend the wall surrounding the ship until Hektor comes close enough to smash one of the gates with a stone, allowing the Trojans to pour through the breach.  At this moment, Zeus is temporarily distracted,  perhaps by Hera's seduction, as we will see, and Poseidon takes advantage of his inattention to join the battle and rally the Greeks.   The three wounded leaders, Agamemnon, Diomedes, and Odysseus also make an appearance and urge on their troops fighting among the ships.  With renewed vigor, the Achaeans turn the Trojans in flight back across the ditch.   Ajax hurls a huge stone at Hektor and sends him reeling; his companions manage to haul him to safety where he lies on the ground in a daze.   And all the while Zeus is oblivious, having fallen into a deep sleep after being seduced by his wife.
The king of the gods awakens to find that his plan to help the Trojans, and thus fulfil his promise to Thetis, has been derailed: Hektor is on the ground vomiting blood and the Greeks are streaming out through the walls in hot pursuit.   Zeus quickly orders the gods helping the Achaeans to leave the battlefield and sends Apollo to revive Hektor and help the Trojans recover the ground lost while he was sleeping.  With Apollo's help, the palisade is breached a second time so that the Trojans are able to cross it in waves.   The Achaeans fall back and the fighting rages among the ships; Hektor reaches for one of the prows and prepares to torch it.
Patroklos, hearing the noise of battle coming nearer, leaves Eurypolos and carries Nestor's message to Achilles.   Achilles consents to let his friend lead the Myrmidons out in his armor on the condition that Patroklos not pursue the Trojans all the way to the city wall.   The ruse works for a time, and Patroklos slaughters Trojans until he is stopped by Apollo, who knocks off his helmet, and Hektor, who deals him a death blow.  A tug-of-war ensues over the corpse, by now stripped of its marvelous armor.  When Achilles hears of his friend's death, he steps to the wall and utters a terrifying war cry, a flame emerging from his head; this frightens the Trojans so that the Achaeans recover Patroklos' body.  Achilles mourns, lying in the dust, but also steels himself to return to battle with one goal: to kill Hektor.  Soon afterward, he will meet his own end.   Hektor now wears Achilles' arms, so Thetis asks Hephaistos to make a new set for her son.
Day 20 Fourth Day of Battle
Books 19-22: Achilles receives his new armor and summons the Achaeans to assembly in preparation for combat.  He announces the end of his anger, regretting the day he had captured the woman Briseis who became the object of such a ruinous quarrel, and urges the men to marshal for battle at once.   He is delayed, however, first by Agamemnon who denies personal responsibility for the quarrel and extends the same offer of ransom as he had the night before, and by Odysseus, who insists on taking a common meal before going into combat.   Achilles brushes aside both symbols of reconciliation with Agamemnon, vowing to neither eat nor drink until he avenges Patroklos' death.   While the men eat, Athene fortifies him with nectar and ambrosia; he then arms himself for war.
Zeus assembles the gods on Olympos and gives them leave to rejoin the fighting, in part to keep Achilles from storming the city walls contrary to his destiny.  Achilles nearly kills Aineias, who is fated to survive the war, but Poseidon sweeps him out of danger.   He captures 12 Trojans and sends them to the camp to die on Patroklos' funeral pyre.   Lykaon, whom he had sold into slavery before, he now hews down as the Trojan warrior begs for his life.   Achilles' savage slaughter of enemy warriors intensifies until he literally chokes the River Skamandros with their corpses and the river rises up against him, enraged.   Up to now the gods have left Achilles on his own, but when he calls out for help against this elemental force of nature, Hera sends Hephaistos to overcome the flooding river with fire.   The gods return to comic skirmishes among themselves while the berserk mortal hero cuts down the Trojans, who are now retreating in panic.   Apollo distracts Achilles momentarily, allowing the last of the Trojans to escape to safety behind the city walls, except Hektor who alone remains outside.   Gripped by fear, Hektor takes flight and Achilles chases him in a grim life or death race around the circuit of the city.   When Athene appears near Hektor in the form of his brother, he takes courage, thinking he is not alone, and turns to face his dread opponent.   He asks for an agreement that whoever is victor will return the corpse of his victim to the family for burial, but Achilles disavows any such settlement.   As Priam and Hekabe look on in horror, Achilles rushes upon Hektor and drives the spear though the soft part of his neck, the only spot left vulnerable by his own glorious armor.   Refusing the offer of ransom gasped out by the dying man, the raging hero counters that if he could he would hack Hektor's flesh away and eat it raw; as it is, he will leave that messy work to dogs and birds.   With that, Achilles lashes the dead man's feet to his chariot and drags him back to the Achaean camp.
Book 23: That night, after the Greeks share a funeral meal, the ghost of Patroklos visits Achilles in a dream and requests a swift burial.
Day 21
The Greeks burn Patroklos on a funeral pyre, together with offerings and the 12 captured Trojans.
Day 22
Patroklos' bones are gathered and buried under a mound of earth.   Achilles announces funeral gamesâ including a chariot race, boxing, wrestling, and a footraceâ where he presides, distributes the prizes, and settles quarrels but does not participate.
Days 23-33
Book 24: Achilles is still mourning his friend and daily for 12 days drags Hektor's corpse around the funeral mound.
Day 34
The gods meet in council and debate stealing the corpse in order to put an end to Achilles' senseless abuse and allow Hektor's family to perform funeral rites.   Zeus, however, arranges for a settlement that Achilles had earlier disavowed: he sends instructions to Priam to take ransom to Achilles for the release of his son's body and instructions to Achilles to accept the ransom.   That night with Hermes as guide, the king of Troy makes his way into the Achaean camp and slips unnoticed into Achilles' shelter.   He takes hold of the powerful man by the knees, a gesture of supplication, and kisses his hands.   Achilles is moved to pity by the reminder of his own elderly father.   The two men weep together for their respective losses and Achilles agrees to accept the fabrics and other precious objects Priam has brought as ransom and to send the old man back to Troy with his sonâÄôs body.   A meal is shared and Achilles agrees to restrain the Greeks for the 12 days needed to complete the funeral rites.
Days 35-43
Before dawn, Priam is roused early to return to Troy, carrying his dead son on the cart previously loaded down with treasure.   Hektor is lamented first by his wife Andromache, then by his mother Hekabe, and finally by Helen.   For nine days the Trojans gather wood for the funeral pyre.
Day 44
Hektor is burned on the funeral pyre.
Day 45
The Trojans gather Hektor's bones for burial, with which the Iliad ends.



SUMMARY OF THE ODYSSEY

    1. The story opens with a conclave of the gods; Athene asks why Odysseus is kept prisoner by Calypso. Zeus answers, "Because he blinded Polyphemus, the son of Poseidon, and Poseidon keeps a grudge against him." Then Athena goes to Ithaka, and finds the house of Odysseus full of a horde of bullies who have quartered themselves there until Penelope should choose one for a husband. She meets his son Telemachus, and hears all about it and advises him to call a public meeting and then to go to Pylos in search of news. He enters the hall and asserts himself for the first time - he is still a boy - to the surprise of his mother and the wooers alike.

    2. He calls a town-meeting, and complains of the doings of those men. One of them, Antinous, answers in violent words, and there is a debate. Telemachus goes down to the seashore and there Athena meets him and promises her help. In the shape of Mentor she procures a ship and a crew and they embark in the night.

    3. The ship reaches Pylos, and they are entertained by King Nestor. The king does not know anything about Odysseus but his rambling recollections help us to understand parts of the story of Troy which lies behind this. Athena flies away in tho shape of a sea-eagle, but Telemachus remains; and next day Nestor sends him to Sparta in charge of his eldest son.

    4. Menelaus entertains them and tells more about the Trojan war and its results. Helen enters and guesses that this is Telemachus. Menelaus says he knows nothing of the fate of Odysseus, except that he was told by a sea-goddess, that he was held prisoner by Calypso. While they are busy at dinner, the wooers in Ithaka hear that he has found a ship and gone; they are furious and decide to lie in wait for him and murder him on the way home.

    (Note: while the wooers are holding their watch and while feasting is going on in Sparta - that is, while nothing is happening in the story of Telemachus - Homer takes his chance to tell what is happening to Odysseus.

    5. The gods hold a meeting and decide to send Odysseus home again. Hermes, the King's messenger of Heaven is dispatched to Calypso's island and in an amusing scene he gives her the message from Zeus. Odysseus builds a raft, or rather a rude vessel, and voyages over stormy seas, until he is cast ashore on the island of Phaeacia, and falls asleep in the bush.

    6. He is awakened by the voices of girls at play, and comes forward to find the King's daughter, Nausicaa, with her maidens, who had come to the sea-shore to wash the soiled linen in their washing-tanks. Nausicaa gives him food and clothes and leads him to the city.

    7 He enters th palace of King Alcinous, who receives him hospitably and promises him a safe-conduct to his own country.

    8. Next day games and sports are held, in which Odysseus takes part. This is a piece of comedy; all the persons' names are inventions and the song which the minstrel sings afterwards raises unquenchable laughter. He then sings of the Trojan War and Odysseus is deeply moved, the King sees this, and asks his host who he is.

    9. "I am Odysseus" , he answers and tells the long story of his adventures: The Lotus-Eaters and the dramatic tale of Cyclops the Goggle-eye, and the marvellous escape from his cave.

    10. Next he describes how he visited the Island of the Winds and how Aeolus bottled up all the winds in a bag except the West Wind, which was to blow him home; how the sailors undid the bag to see what was in it and winds came out and blew them to the island of Circe the witch; how Circe turned the men into pigs, and how Odysseus made her turn them back into men. There they stayed for a year, then Circe let them go and they passed the land of eternal night.

    11. And visited the kingdom of the dead, where Odysseus talked with the souls of ancient heroes and women of old days, and Teiresias the seer told him how he would come to die in the end, and his mother's ghost was there and told him of his father.

    12. After leaving the kingdom of the dead, he tells how he passed the isle of the Sirens with their beautiful song, which attracts all who hear it; how he plugged the men's ears with wax and made them tie hin to the mast that he might hear the song himself, telling them to row away whatever he says or does. Thus they escaped this peril, and passed next between Scylla and Charybdis; they kept clear of Charybdis and her whirlpool, and rowed past Scylla's cave. Scylla is a monster with 6 heads at the end of 6 long necks and she caught up 6 men, one with each head, while the rest escaped. They reached the island of the Sun, and the men offended the Sun by killing his cattle; so when they sailed away Zeus struck the ship with a thunderbolt and all were drowned except Odysseus. That brings him to the shore of Phaeacia where he now is.

    13. The Phaeacians convey Od. to Ithaka. (Poseidon turns the returning vessel into stone) . Athena meets Odysseus in Ithaka, and tells him what has been going on. She bids him first visit his old swineherd, Eumaeus.

    14. He does so , and there is a charming description of this faithful old man and their long talk together. Then they go to sleep and Homer takes the opportunity to carry us to Sparta.

    15. He describes how Telemachus came home; and while he voyages, Homer fits in an evening talk when the swineherd tells Odysseus about his wife and his father, gives the sad story of his own life. They go to sleep, and we return to Telemachus, who is now landing on the coast at dawn.

    16. Telemachus makes his way to the swineherd's hut, and there father and son meet. Telemachus describes the goings-on of those who were wooing his mother, and the father makes himself known to his son. The wooers learn, from their spies, that Telemachus has returned, and they are dismayed.

    17. Telemachus returns to his mother, and afterwards Odysseus and, the swineherd go down to the great house. The old hound Argos hears his master's voice and pricks up his ears and dies of joy; he is the first who knows Odysseus. Then Odysseus enters the hall, and the bullies treat him rudely.

    18. Irus the town beggar comes in and provokes Odysseus to fight; Odysseus gives him a gentle tap and breaks his jawbone, and there is great merriment in the hall. Penelope comes into the hall and reproaches the wooers for their behaviour.

    19. In the evening Odysseus tells his son to remove all the arms and armour from the hall. Penelope comes and questions Odysseus but she does not recognize him. He tells a tale of his travels, partly true and partly invented, for he cannot reveal himself yet. After their talk she tells her old nurse to wash his feet, the nurse feels on his leg the scar of an old wound, and knows him, for she nursed him as a baby and knew him well. He warns her to say nothing and his wife does not notice. Then they talk, and his wife asks him to interpret a dream, and tells him of a plan she had to put an end to the wooing. She would set them a shooting match with her husband's great bow.

    20. In the morning Odysseus is heartened by good omens. The faithful drover Philoetius comes in from the mainland. The banquet is prepared for the wooers on this feast day of Apollo. A bird of omen sent by Zeus deters the suitors from the plan to kill Telemachus. The soothsayer Theoclymenus who had come back with Telemachus from Pylos prophesies doom, but the wooers take no notice.

    21. Penelope brings down her husband's great bow and the quiver full of arrows, and Telemachus sets up a long row of axes in the floor, each with an opening in the blade. Penelope tells them that Odysseus was accustomed to shoot an arrow through and promises to marry the one who can string the bow and shoot through the axes. Telemachus tries first, and almost strings the bow; then at a nod from his father he leaves it for the others. While they are trying to string the bow, Odysseus goes outside and reveals himself to the drover and swineherd who promise to stand by him. They return to the hall and find that no-one could string the bow. Odysseus asks if he may try and with the greatest of ease he strings the bow, and shoots the first arrow through the holes.

    22. Now he takes up another arrow, and shoots Antinous, the wooers' ringleader. There is great consternation and they look around for arms but find none. Odysseus shoots them one by one, and meanwhile Telemachus runs to the storeroom and brings armour for himself and his father and the two men. A terrible fight follows and all the wooers are slain.

    23. The old nurse is sent for Penelope, tells her that her husband is in the house, and all the bullies are dead. Penelope cannot believe it, but she comes down to see; she is afraid of being tricked and she dares not acknowledge her husband. He smiles and says "We have secrets which only we know". She sets a little trap for him: she tells the maids to lay him a bed on his old bed-stead outside the door of the chief room. He says "Who has moved my-bed! That could hardly be done, for the bedpost was a tree rooted in the ground!" Then his wife is convinced and falls into his ams.

    24. The souls of the dead men are escorted down to Hades by the god Hermes, and tell their fate to the souls of the heroes there. Odysseus goes with his son to the farm of old Laertes his father. Meanwhile Antinous' father has aroused the people to revolt; Odysseus and his people await attack from the kinsmen of the dead. As they meet, Athena comes down from heaven and reconciles both parties in peace together.

Ramayana and Mahabharata Excerpts


The Ramayana (SanskritरामायणRāmāyaṇaIPA: [rɑːˈmɑːjəɳə] ?) is an ancient Sanskrit epic. It is ascribed to the Hindu sage Valmiki and forms an important part of the Hindu canon (smṛti), considered to be itihāsa. The Ramayana is one of the two great epics of India, the other being the Mahabharata.[2] It depicts the duties of relationships, portraying ideal characters like the ideal father, ideal servant, the ideal brother, the ideal wife and the ideal king.
The name Ramayana is a tatpurusha compound of Rāma and ayana ("going, advancing"), translating to "Rama's Journey". The Ramayana consists of 24,000 verses in seven books (kāṇḍas) and 500 cantos (sargas), and tells the story of Rama (an Avatar of the Hindu preserver-GodVishnu), whose wife Sita is abducted by the demon king of LankaRavana. Thematically, the Ramayana explores human values and the concept of dharma.
Verses in the Ramayana are written in a 32-syllable meter called anustubh. The Ramayana was an important influence on later Sanskrit poetry and Indian life and culture. Like the Mahābhārata, the Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and devotional elements. The characters RamaSitaLakshmanaBharataHanuman and Ravana are all fundamental to the cultural consciousness of India.
There are other versions of the Ramayana, notably Buddhist (Dasaratha Jataka No. 461) and Jain in India, and also IndonesianPhilippineThai,LaoBurmese and Malay versions of the tale.


Some cultural evidence (the presence of sati in the Mahabharata but not in the main body of the Ramayana) suggests that the Ramayana predates the Mahabharata.[16] However, the general cultural background of the Ramayana is one of the post-urbanization period of the eastern part of North India (c. 450 BCE), while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons (yuga) of Hindu chronology. Rama is said to have been born in the Treta Yuga to KingDaśaratha in the Ikshvaku vamsa (clan).
The names of the characters (Rama, Sita, Dasharatha, Janaka, Vasishta, Vishwamitra) are all known in late Vedic literature, older than the Valmiki Ramayana.However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu, who according to Bala Kanda was incarnated as Rama, first came into prominence with the epics themselves and further during the 'Puranic' period of the later 1st millennium CE. There is also a version of Ramayana, known as Ramopakhyana, found in the epic Mahabharata. This version is depicted as a narration to Yudhishtira.
There is general consensus that books two to six form the oldest portion of the epic while the first book Bala Kanda and the last the Uttara Kanda are later additions.The author or authors of Bala Kanda and Ayodhya Kanda appear to be familiar with the eastern Gangetic basin region of northern India and the Kosala and Magadharegion during the period of the sixteen janapadas as the geographical and geopolitical data is in keeping with what is known about the region. However, when the story moves to the Aranya Kanda and beyond, it seems to turn abruptly into fantasy with its demon-slaying hero and fantastic creatures. The geography of central and South India is increasingly vaguely described. The knowledge of the location of the island of Sri Lanka also lacks detail. Basing his assumption on these features, the historian H.D. Sankalia has proposed a date of the 4th century BC for the composition of the text. A. L. Basham, however, is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.

The Age of Gladiator




gladiator (Latingladiator, "swordsman", from gladius, "sword") was an armed combatant who entertained audiences in the Roman Republic and Roman Empire in violent confrontations with other gladiators, wild animals, and condemned criminals. Some gladiators were volunteers who risked their legal and social standing and their lives by appearing in the arena. Most were despised as slaves, schooled under harsh conditions, socially marginalized, and segregated even in death.
Irrespective of their origin, gladiators offered audiences an example of Rome's martial ethics and, in fighting or dying well, they could inspire admiration and popular acclaim. They were celebrated in high and low art, and their value as entertainers was commemorated in precious and commonplace objects throughout the Roman world.
The origin of gladiatorial combat is open to debate. There is evidence of it in funeral rites during the Punic Wars of the 3rd century BC, and thereafter it rapidly became an essential feature of politics and social life in the Roman world. Its popularity led to its use in ever more lavish and costly spectacles or "gladiatorial games".
The games reached their peak between the 1st century BC and the 2nd century AD, and they persisted not only throughout the social and economic crises of the declining Roman state but even after Christianity became the official religion in the 4th century AD. Christian emperors continued to sponsor such entertainments until at least the late 5th century AD, when the last known gladiator games took place.

Philosophy - Lao Tze , Ham Feiz, Sun Tzu - Art of War



Laozi (ChinesepinyinLǎozǐWade–Giles: Lao Tzu; also Lao Tse, Lao Tu, Lao-Tzu, Lao-Tsu, Laotze, Laosi, Lao Zi, Laocius, and other variations) was a mystic philosopher of ancient China, best known as the author of the Tao Te Ching. His association with the Tao Te Ching has led him to be traditionally considered the founder of Taoism (pronounced as "Daoism"). He is also revered as a deity in most religious forms of the Taoist religion, which often refers to Laozi as Taishang Laojun, or "One of the Three Pure Ones". Laozi translated literally from Chinese means "old master" or "old one", and is generally considered honorific.
According to Chinese tradition, Laozi lived in the 5th century BCE. Historians variously contend that Laozi is a synthesis of multiple historical figures, that he is a mythical figure, or that he actually lived in the 4th century BCE, concurrent with the Hundred Schools of Thought and Warring States Period.
A central figure in Chinese culture, both nobility and common people claim Laozi in their lineage. Throughout history, Laozi's work has been embraced by various anti-authoritarian movements.

The writings of Han Feizi (c. 280-233 BCE) include fifty-five treatises which are collected into twenty books and which are mainly concerned with what the ruler of a state should do in order to acquire and maintain political power. The treatises describe the strategies which a ruler may employ in order to maintain control over the legislative functions of government. The treatises also describe the actions which a ruler may take in order to prevent usurpation of power by other government officials, and discuss the tactics which a ruler may employ in order to maintain supreme authority.

Sun Wu (simplified Chinese孙武traditional Chinese孫武pinyinSūn Wǔ), style name Changqing (長卿), better known as Sun Tzu or Sunzi[1](simplified Chinese孙子traditional Chinese孫子pinyinSūnzǐ; pronounced [swə́n tsɨ̀]), was an ancient Chinese military general, strategist and philosopher who is traditionally believed, and who is most likely, to have authored The Art of War, an influential ancient Chinese book on military strategy. Sun Tzu has had a significant impact on Chinese and Asian history and culture, both as an author of The Art of War and through legend. During the 19th and 20th centuries, Sun Tzu's The Art of War grew in popularity and saw practical use in Western society, and his work has continued to influence both Asian and Western culture and politics.
Historians have questioned whether or not Sun Tzu was an authentic historical figure. Traditional accounts place him in the Spring and Autumn Period of China (722–481 BC) as a military general serving under King Helü of Wu, who lived c. 544—496 BC. Modern scholars accepting his historicity place the completion of The Art of War in the Warring States Period (476–221 BC), based on the descriptions of warfare in the text, and on the similarity of text's prose to other works completed in the early Warring States period.[2]
Traditional accounts state that his descendant, Sun Bin, also wrote a treatise on military tactics, titled Sun Bin's Art of War. Both Sun Wu and Sun Bin were referred to as Sun Tzu in classical Chinese writings, and some historians believed that Sun Wu was in fact Sun Bin until Sun Bin's own treatise was discovered in 1972.


Literature of Japan and the Age of the Samurai


Japanese Literature - History


There is debate regarding the classification of periods in Japanese literature. The following is a general guide based on important political and cultural events. Given the immense span of years covered in this article, it is not comprehensive, but rather highlights prominent works and authors of the various periods. All names are in the Japanese order of surname first, given name second.


Japanese literature spans a period of almost two millennia of writing. Early work was heavily influenced by Chinese literature, but Japan quickly developed a style and quality of its own. When Japan reopened its ports to Western trading and diplomacy in the 19th century, Western Literature had a strong effect on Japanese writers, and this influence is still seen today.


As with all literature, Japanese literature is best read in the original. Due to deep linguistic and cultural differences, many Japanese words and phrases are not easily translated. Although Japanese literature and Japanese authors are perhaps not as well known in the west as those in the European and American canons, Japan possesses an ancient and rich literary tradition that draws upon a millennium and a half of written records.


The Age of Samurai



IThe Kamakura Bakufu (1192 - 1333)

With the Kamakura Bakufu in command of Japan, the samurai had reached the top of the social hierarchy. Along with their new system of government, the samurai class also embraced a new religion, Zen Buddhism, introduced from China at the beginning of the Kamakura period. The Bakufu also oversaw the introduction, in 1232, of a Confucianist legal code, stressing the importance of the samurai's principal virtue - and the principal means of feudal control - loyalty.
The unchallenged dominance of the Bakufu failed to outlive its founder. After Shogun Minamoto Yorimoto's death in 1199, his widow oversaw the ascendance of her own clan, the Hojo. While the Minamotos retained the title of Shogun, the Hojo became the real power in the Bakufu, a fact which attracted much resentment from their enemies. The Imperial Court at Kyoto also began to challenge the Kamakura Bakufu once more. This conflict continued for over 20 years, until the Jokyu Disturbance of 1221 saw the Kamakura forces victorious over the Imperial Army on their own territory at Kyoto. Following the Disturbance, the Hojo regents stripped Kyoto of its remaining power, leaving the Emperor a purely symbolic ruler.
The Mongol Invasions
The Mongols conquered China in 1259, after which their eyes turned to Japan. The first invasion of Japan by the Mongols came in 1274, on the southern island of Kyushu. The samurai were outnumbered by the Mongols, but the Japanese were protected by their weather. Like Britain, Japan's greatest defence against attack was and is the simple fact that it is an island nation, and when severe storms forced the Mongol invasion fleet back, they had no other avenue of attack. The landings that were made were small enough to be driven off. A second attack in 1281 also failed, although this time there were several weeks of fierce fighting before the weather again forced the invaders to withdraw1.
The impact of these invasions on the samurai were two-fold. Firstly, the battles against the Mongols brought about a revolution in warfare. Against new enemies, stale methods had to be rethought, and the Japanese developed a new style of formation combat. The period of the invasions also marks the ascendancy of the sword as a primary battle weapon for the samurai. Secondly, the Mongol invasions precipitated the collapse of the Kamakura Bakufu, and the downfall of the Hojo regents.
While the Japanese were victorious against the Mongols, the Hojo regents proved unable to pay the warriors who fought for those victories. (Coupled with the importance of the weather in defence, this brings up a striking parallel between the Mongol invasion and the Spanish Armada launched against Elizabethan England.) Now resented by the samurai who were the source of their influence, the Bakufu's power declined, until in 1333, Go-Daigo, 96th Emperor of Japan, was able to overthrow the Hojo and restore power to the Imperial Court. This was the beginning of the Muromachi period.
The Muromachi Period (1392 - 1573)
The Kemmu Restoration of 1334 removed the Kamakura Bakufu's system of government, and restored the Heian Insei administrative system. Unfortunately for Emperor Go-Daigo, this system was centuries old, and hopelessly outdated. Furthermore, the officials put in charge of running the state were often incompetent, and only three years after the downfall of the Hojo, the Imperial Court's ability to rule was challenged by Ashikaga Takauji, a former Imperial commander, who defeated the Emperor's forces to take Kyoto. Go-Daigo fled and established a separate southern court, while Ashikaga Takauji exploited a long-running succession dispute to place a new emperor on the throne in Kyoto. In 1338, Takauji appointed himself Shogun and established a new Bakufu government.
The government relocated to the Muromachi district - for which the period is known - in 1378, becoming known as the Muromachi Bakufu. The southern court continued to exist as a separate entity, until its final surrender to the north in 1392. Even at that time, however - in fact from around 1368, under the rule of Shogun Ashikaga Yoshimitsu - the Bakufu was already losing influence over the outer regions of Japan. Despite a strong economy, commercial ties with Ming China, and the surrender of the southern court, the power of the Ashikaga Shoguns dwindled away in the 15th and 16th Centuries, and power shifted to the provincial control of the ji-samurai; military, land-owning dynasties.
Through this period, the warrior arts were refined, and the 15th Century saw the emergence of the first schools of swordsmanship, as master swordsmen established dojos in which to teach kenjutsu.
Sengoku Jidai - The Age of Civil Wars
Throughout the 15th and 16th Centuries, the ji-samurai clashed in an endless series of civil conflicts, resulting - naturally - in a further increase in the power of the warriors. The Onin War of 1467-1477 resulted in the further decline of the failing Ashikaga Shogunate, and the beginning of the Sengoku Jidai, or Age of the Country at War. The Sengoku Jidai lasted 150 years, as the ji-samurai lords battled amongst themselves for supremacy.
The Azuchi-Momoyama Period (1573 - 1603)
The Sengoku Jidai finally came to a close with the unification of Japan, a process which continued throughout the Azuchi-Momoyama period. The period of unification began when Oda Nobunaga seized Kyoto in 1568. In 1573 Nobunaga overthrew the Muromachi Bakufu, expelled the last of the Ashikaga shoguns, and thus ended the Muromachi period. Nobunaga continued his drive to unify the country through a combination of successful campaigning and good luck. Nobunaga defeated the rival Takeda clan in the Battle of Nagashino, but his most dangerous rivals in East Japan both died before they even had a chance to oppose him in battle. In 1582 Nobunaga's luck ran out, when he was assassinated by General Akechi, but Akechi's triumph was short-lived: he was defeated in the same year by one of Nobunaga's generals, Toyotomi Hideyoshi, who took control of Japan.
Hideyoshi continued with Nobunaga's campaign of unification. In the process, he destroyed many of the castles which were the keystones of local ji-samurai power. He also confiscated all weapons from farmers and religious institutions in the Sword Hunt of 1588, leaving the samurai class as the only trained and equipped warriors in Japan, and his samurai as the strongest and best fortified of all. Hideyoshi later turned his attention - and that of his samurai - outward, launching two invasions of Korea in 1592 and 1597. He captured Seoul in 1592, but in 1598 was forced to concede defeat and withdraw from Korea, shortly before his own death.
Following Hideyoshi's rule, another Nobunaga lieutenant, Tokugawa Ieyasu, took over, in opposition to Hideyoshi's chosen successor, Hideyori. Ieyasu asserted control of Japan, establishing a military hegemony, sealed by a victory over Hideyori loyalists at Sekigahara in 1600. By 1603, his position was secure enough that he was named Shogun by the Emperor. Ieyasu's accession brought the transitional Azuchi-Momoyama period to an end, ushering in the relative peace of the Edo period under the rule of the Tokugawa Shogunate.
Threats to Samurai Power - Jesus and Guns
From the first arrival of a Portuguese ship on the shores of Japan in 1542, guns and Christianity began to threaten the dominance of the samurai. Guns were a direct threat in battle, invalidating much of the samurai's skill at arms, and Christianity was - as ever - a threat to any non-Christian ruling class, preaching of devotion to a higher power than the Emperor and the Shogun. Hideyoshi expelled all foreign missionaries in 1587, but in 1593 his decree was challenged by the arrival of Franciscan missionaries. In 1597, the persecution of Christians was intensified. Further conversions were forbidden, and 26 Franciscans were executed, but missionary activity continued into the Edo period, leading to a total ban on the religion - and a further expulsion of missionaries - from 1612.
The Edo Period (1603 - 1867) - Peace and the Pursuit of Excellence
The Edo Period is named after the city of Edo (now Tokyo), where the Shoguns of the Tokugawa Bakufu had their capital. The beginning of the period was marked by the strengthening of Tokgawa's position and the final strokes of the battle for the unification of Japan. With his accession as Shogun, Tokugawa Ieyasu moved to grant strategically important estates to those daimyo - the lords of the ji-samurai - he knew to be loyal to him.
Ieyasu required a man to have an annual income of 10,000 koku (one koku was enough rice to feed a man for a year) before he could even be called a daimyo. He then divided those who qualified into three groups: the daimyo who were relatives of the Tokugawa were called the shinpan ('related') daimyo; those who had been loyal to him before his takeover were the fudai ('hereditary') daimyo; and those who had joined him during the takeover became the tozama ('outer') daimyo.
Under the new administration, the Shogun controlled about a quarter of the farming land in Japan. The lands nearest to the Shogun's domain then went to the shinpan daimyo, the next layer to the fudai, and the remainder to the tozama. He also required that all daimyo spend every second year in Edo, allowing him to keep a close eye on them, and weakening their ability to gather force against him. When they were not in Edo, they had to leave a member of their family at the Shogun's court as a hostage against their good behaviour.
In 1615, Shogun Ieyasu captured the mighty Osaka Castle from the remaining Hideyori loyalists, and destroyed the Toyotomi Clan in the last major battles of the Edo Period. The siege of Osaka caused Ieyasu considerable trouble, and so he declared the law known as Ikkoku Ichijoo ('One land, one castle'), prohibiting daimyo from raising more than a single castle in a province. Thereafter, the period was one of relative peace, with the attendant problems which that created for a warrior aristocracy. In part to prepare for such difficulties, Ieyasu produced the Buke Sho Hatto, or Rules for Martial Families, shortly before his death later in 1615.
The Genroku Era
At first, foreign trade was promoted by the Shogunate, although Christians continued to be persecuted. In 1633 however, Shogun Iemitsu forbade all foreign travel. The eyes of Japan turned inwards, and aside from extremely limited trade with China and the Dutch, through the port of Nagasaki, the country became almost entirely isolated. With foreign influences removed, the late 17th Century became the Genroku era, a flowering of insular Japanese culture. With no major battles, the samurai class also began to show much greater interest in the development of art, literature, philosophy and ritual, and the Edo period produced innovations such as the tea ceremony.
The art of sword-making is generally considered to have remained in decline in the Edo period, but the art of the tsuba flowered. The tsuba was the sword-guard, a metal disk which slotted between the base of the main blade and the fittings of the sword hilt to protect the hand. In the Edo period, the decoration of these guards became an art form all its own, with fabulous designs worked into the metal and inlaid. Some tsuba were even manufactured which would have been utterly useless as sword-guards, being ridiculously oversized, and featuring three-dimensional vignettes.
With the military role of the samurai clans no longer present as a surety of their continued prominence, the Shogunate created and enforced a rigid, four-tiered society based on Neo-Confucianist principles, with the samurai of course at the top of the hierarchy. Below them were peasants, artisans and merchants, and the eta, a class of untouchables considered beneath society proper. Unfortunately for the Tokugawa Shoguns, this was simply not sufficient to hide the fact that the unification had rendered a large part of the samurai role obsolete. Indeed, the presence of a highly-skilled warrior caste in a land with no wars caused some problems for the government itself, especially in the case of masterless samurai, known as ronin ('wave men'), who at times acted as no more than brigands and thugs.
The Decline of the Shogunate
In 1720 a ban on foreign literature was imposed, presumably to try and fight the tide of dissatisfaction with the rule of the Tokugawa. It did not work. The power of the government continued to decline, and dissent grew. Taxation was a major issue, but dissent was heightened by a series of natural disasters and famines which increased the pressure on the peasant classes. There was also resentment over the declining morals and increasing levels of corruption and incompetence in the Shogunate. As in the West, the fall of feudalism was also catalysed by the ascension of the middle classes, and in particular the merchants, who began to have money equal to or greater than the wealth of the daimyos, and to desire a status to match. Coupled with ever-increasing external pressure for trade, the increasing influence of the merchants on the corrupt government began to tell through the 18th and 19th Centuries.
The end for the Tokugawa Shogunate - the last samurai government - began when Commodore Perry forced the government to restore international trade in 1853-4. The isolation of Japan was ended, and the collapse of a governmental system effectively frozen in time could only be hastened by the fact that it had been forced to back down by foreigners. Sure enough, the Shogunate lost all of its remaining political power in the Meiji Restoration of 1867-8, less than 15 years after the reopening of Japan's ports.