This week Jeff and Dave continue their look at Carl Richard's 2009 masterpiece on Classics in America. As Richard surveys the antebellum landscape, there are some surprises in store. For example, devotion to the Classics, to the expanding literary reign of 'Tully' was not limited to the eastern elite along the seaboard. Even in the hinterlands, rustic frontier types were clutching copies of Cicero's Catilinarians. And, with the war for Greek independence raging abroad, Lord Byron and others fostered a wave of Hellenism that swept through American schools. No longer did the Romans dominate. Now, Aeschylus, Euripides, Xenophon, and a host of others--both in the original and in translation--rode a wave of new found popularity. Perhaps most surprisingly, the President of Yale Jeremiah Day briefly considered appointing a Prof. of Whittling. So grab your penknife, your whittlin' gloves, a jug of Mountain Dew, and tune in!

This week we salute American independence with a dive into Carl Richards’ fascinating tome The Golden Age of the Classics in America (2009). The guys begin with a look at the state of Classical education during the antebellum era, frontloading the discussion with questions as to why Classical education was the default at this time: did Americans believe such an approach produced virtuous and clear-thinking citizens? Was it that Greece and Rome provided a gold standard after which America should model itself? Or was it just trying to stay hip because it was what all those German cool kids were already doing? From there the episode turns to Classical curricula in 19th century schools and who exactly could access this stuff (hint: it wasn’t just for those uppity wig-wearers).

This week the guys wrap up the second portion of Marrou's chapter on the ancient ephebia, that system of education for youth ages 14-21 that was popularized by the city of Athens and which spread to more than 100 cities around the Mediterranean during the Hellenistic era. What were the features of this system, and how did they vary from polis to polis? What happened when the generosity of local benefactors, euergetes, couldn't be tapped anymore for resources? How did public funding come into play? What about all of those multiplied titles, the various underlings who supervised the various underlings who supervised the athletes? If you are interested in golf, polo, tennis, and the aristocracy, this is one you won't want to miss.

This week the guys are back into Marrou and off into the history of education during the Hellenistic Era. Contrary to what one might think, following the transformation of the world after the conquests of Alexander, the world of education did not become centralized and governed from on high by the potentates of succeeding dynasties. In fact there was eclectic mix (as does befit this time period) of things happening--certainly a recognition that the State did have an interest in fostering education (especially of the elites) but largely in a hands-off manner that left decisions to local municipalities; a shift away from private to public education but also with a "throw-back" emphasis on a sporting/military ideal at the same time; Athens now a vassal state of the Macedonians but still held up as the model of what higher education should be. Tune in, and remember, if you're still short a few credits it's never too late to go back and finish up your ephebia. Wait, actually it might be.

Dave and Jeff are off to Abonoteichus this week to wrap up Lucian of Samosata's crazy account of Alexander the False Prophet. If you like crazy, you're going to love this episode. It has a bit of everything: Big Sid the Standale Terror, Jeff's dad sporting with fugitive serpents, the origin of mustard, food trucks, snakes in a can, and so much more. And, oh yeah, Classics. As the Second Sophisitic (c. 60-230 A.D.) got into full swing, Lucian emerged as the most successful satirist, detaling the foibles of the rich, the famous, and the divine. In this conclusion to our treatment of his lesser-known story, we find out what happened when Alexander of the flowing locks teamed up with shyster apprentice Cocconas. Will they go a-bilking in Paphlygonia -- with their fake eggs, rumors of Asclepius, and puppet snakes -- or are the "fatheads" more numerous in Chalcedon? Tune in to find out.

This week Jeff and Dave take a break from the Marrou series to talk about 2nd century A.D. satirist Lucian of Samosata. Born in the further reaches of Asia Minor, Lucian made a name for himself as a Greek stylist by making fun of the rich and powerful, including the gods. Many claim him as the inventor of the science fiction genre because of his most famous work, A True Story. This fantastic voyage seems to anticipate Jules Verne and H.G. Wells by almost 2000 years! But the subject of this episode is Lucian's take on the fraudulent shyster Alexander, a good looking chap (with great hair) who worships a snake god leads and many astray. But what exactly is Lucian doing? Is this all a game to entertain the elite, or is he trying to educate the gullible away from belief in the supernatural and paranormal? And, what do Erasmus and Thomas More have to do with it all? Be sure to tune in.

This week Jeff and Dave continue on with Marrou's clues, finishing up the last portion of Chapter VII, Part I, Isocrates, and taking on all of Chapter I, Part II, "The Civilization of the Paideia". For Isocrates, the comparison to Plato continues, particularly with respect to the question of the teaching and inculcation of virtue. Is it possible, and if so, how is it done? Don't miss Marrou's thought-provoking concluding remarks on the relationship between P and I, how they "enriched the classical tradition without disturbing its unity." In the next portion, the guys get into the question of paideia, an old and storied concept. Specifically, how does culture, according to Marrou, become religion, and how is this a part of Alexander's enduring influence? Finally, the theme of the whole second portion of the episode focuses on how classical education took on its finalized, concrete form during the Hellenistic era (323-31 B.C.), and "thereafter it underwent no substantial change".

Isocrates, Yousocrates, Hesocrates? This week Jeff and Dave are back at it with the work of H. I. Marrou and education in antiquity. Here they tackle the last bit of Part I of the book, Chapter VII, and the groundbreaking "humanist" Isocrates. Born in 436, he spent the first part of his career as a "hired gun" speech-writer, before developing an influential -- and profitable -- school for rhetoric. But if you have never heard of this guy, no wonder. He has spent the last two millennia trying to creep out from beneath Plato's massive shadow. So just what is the purpose of rhetoric and dialectic? Is it to get to the truth, à la Plato, or should we veer more toward Isocrates' perspective, that rhetoric, honed by literary study, develops us into persons who are moral and useful to the state? Isocrates certainly had the time to develop his ideas, as he championed nascent Panhellenism to the rip old age of 98! Along the way, the hits keep coming, and the fallout from Jeff's opening pun is massive. Finally, don't miss the tease about how Plato spent his last days, link.