Quotation: A Proverb on Taking a Hint (And How One Word is Enough)

In this quote post, I lay into a pithy proverb coined by a Roman dramatist about taking a hint (and when to take it).

”A word to the wise is sufficient.”

— Attributed to Terence, Roman Playwright (born in Carthage, North Africa c. 195 B.C.E, and died c. 159 B.C.E.)

     I had scribbled this quote in my journal. I keep all of the journals I've written since I was eleven or twelve years old. I've slowly been digitizing them, which is why I came across this quote I had written down when I was a sophomore in high school. Taking an English class with a highly creative teacher, I learned to keep quotes that I liked so later I could think about them and write about them. As a teacher, I often have students think about quotes, and I encourage them to collect their favorites. Gone are the days of marble composition books — but kids today use Quizlet or Anki to collect what they like and find online. Or, quotes are made into memes (I have a Pinterest page devoted to quotes-turned-into-memes). But I never wrote about "a word to the wise" until now.

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     If you were to classify the quote, it's technically a proverb. In Latin, it's "Verbum sapienti sat[is] est." While it's attributed to Terence, the saying has taken on a life of its own. It's often written only as "a word to the wise" or "a word to the wise is enough." But what does it mean? When I first read the proverb, I misinterpreted it. I thought it meant, wise people (i.e., smart people) don't need you to talk to them too much. Just say a simple word to them, and that's enough. As if really smart people are incredibly tight-lipped. But that's not what the proverb is meant to convey. A word to the wise is more about the wise person. A sage doesn't need a lot of information to sum up what's going on in any given complicated situation. If you turn to a wise person, all they need is a hint of what you're going through, and they can infer a solution.

Wise Teachers Need Just a Word And That's Enough

     Teachers need this skill. In a school setting, millions of things are going on at once, and kids tend to expect their teachers to guide them — right? A wise teacher can infer correctly what's going on. I guess a modern version of "word to the wise" is the ability to "read the room." All it takes is a whiff of something, a word, an action, and a wise teacher can sum up a situation and intuitively enact a plan.

     In some ways, I am good at taking a hint and understanding the bigger picture. A lot is often unsaid. When people say "read between the lines," what they mean is pick up on the clues of what's not being said. Having exceptional emotional intelligence is a prerequisite for the wise person. Don't go to extremes in one's thinking. Trust one's gut. Act with purpose. Don't second guess. Avoid excessive speculation. Another quote comes to mind — the most simple answer is most likely the best one. That's from William of Occam, a fourteenth-century monk, and philosopher — 

 "The simplest explanation is probably the best. Don't complicate matters if you don't have to"

     And Occam is right. A reasonable explanation is often the correct answer rather than a many-stepped answer. Listen to people try to argue that NASA didn't send humans to the moon. It takes more steps to say that the moon landing was a setup than to simply accept the most reasonable (albeit spectacular) answer that we sent men to the moon.

Some Folks Need More Than Just a Word (And That's the Problem)

     Thinking of the converse of "word to the wise" is helpful. Have you ever tried to explain a situation to someone, but the person just couldn't seem "to get it"? At a dinner party, I had a friend tell another friend's wife, "Oh. Your mother is so pretty tonight." Even though I tried to save my friend from her faux pas she didn't get the hint. She ran right into the situation completely unaware that she didn't size up the situation properly. Some people are incredibly literal — they need everything spelled out for them. Usually, they are more rule-based individuals. Intuitive people can come up with solutions faster because they skip a few steps. And they accept when they are wrong. And they know when to avoid rules and when to follow them.

A Word to the Wise! Hear ye!

     Have you noticed examples of "a word to the wise" in your own life? Maybe you know someone who exemplifies the proverb. Or you have a co-worker or a boss who is exceptional at picking up on clues to solve a problem. Either way — let me know your stories. Leave a comment.

Sources: The Oxford Dictionary of Proverbs. United Kingdom, Oxford University Press, 2015. / Ammer, Christine. The Dictionary of Clichés: A Word Lover's Guide to 4,000 Overused Phrases and Almost-Pleasing Platitudes. United States, Skyhorse Publishing, 2013.

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Quotation: On the Self in Relation to the Other in Psalm 139 of the Hebrew Bible

In this post, I talk about a passage from the Hebrew Book of Psalms that extols the self with respect to the Other.

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You formed my inmost being; you knit me in my mother's womb. I praise you, because I am wonderfully made; wonderful are your works! My very self you know.

Psalms (139:13-14)

The Ancient Songbook of the Hebrews
     The Hebrew Book of Psalms is an ancient songbook — but its music has been lost. No one quite knows how the psalms were set to music. All we have today are the words. Perhaps the words were sung a capella, or they were meant to be recited in a rhythmic pattern. There is a general suggestion that a lyre harp was the main instrument of choice. Attributed to the ancient King David, the psalms of the Bible number one-hundred-fifty. Each Psalm is a plaintiff voice to God, a prayer, but when read, the Psalms closely spell out a philosophy of the self.
     The "I" in Psalm 139 is an "I" closely tied to the experience of an Other. The first words of the Psalm are "Lord, you have probed me, you know me" (139:1). The Psalm sets the experience of the self in relationship to all-knowing God, a being who "knit me in my mother's womb" (139:1b). The experience of the self is one of relationship to a being greater than the self, a series of steps that brought the self from nothingness to being. Read in this way, the self is not an isolated molecule, a desiccated thing, a piece of something. The self is intricately bound up with the Other in such a way that the self is the other.

The Point-of-View of a Self Looking Backward 
     I have seen Psalm 139 used as an argument against abortion. The reasoning goes that since God has formed us in our "mother's womb" — the act of terminating a pregnancy is the annihilation of a future self. I imagine that suits pro-lifers well; and, I do begrudge them for their argument. But I see the verse of Psalm 139 tells a different story. The language of the Psalm is from the perspective of looking at oneself in awe. It is an epiphany that comes with awareness, with a self-consciousness that only comes from a sense of becoming. "I am a self!" — is a type of understanding a developed being has — that type of awareness that "I am a self — and this 'knowledge is too wonderful for me'" (139:6).
     The self of Psalm 139 is the self that has achieved the highest level of Maslow's hierarchy of needs. I come into this world kicking and screaming. No one asked my permission to exist. But here I am. I eat. I feed off my mother's milk. I kick. I squirm. I am dependent, and I barely recognize my own image; the world is me, and I am the world. But I break into self as a kind of divided self. I acknowledge that I am a "me," and it is traumatic for I feel at once the break from the other. It is a seismic break (but one that I do not remember distinctly). But I came out of it and entered childhood, with its ravages and glories, into adolescence and then into adulthood — where I now stand. I imagine David, the eternal lyricist, wrote this Psalm in middle-age — not as a mewling boy, not as the teenager who slew Goliath, but as the King who one day woke up to an understanding of his own being.

Positive and Negative Aspects of the Self in Relationship to the Other
     I do think there are positive and negative aspects of a self in relationship to the other. In Psalm 139, this relationship is seen as positive, as one that pervades one's being with an empowering message — that you are wonderfully made. It is the voice of a parent, for example, that has buttressed you with confidence, and you have internalized this encouragement. An inner voice that carries you through the toughest of times. But there is also a negative aspect of a self in relationship to the other — it is the demanding other. I see this demanding other when I cede over my power to another that seeks to punish. When I am not right in the world. When my being feels as if "foes ... conspire a plot" against me those "enemies I count as my own" (Psalm 139:20; 22b).
     I call the positive self concerning the other the creator. It is the feeling of being right with the world — perhaps that feeling one gets as a child when your teacher places a gold-bright sticker on your classwork, and you carry it home beaming. I call the negative self for the other the destroyer. It is the feeling of not being right with the world. Crushed by the other, we succumb to self-loathing and self-sabotage. The other of Psalm 139 saw us unformed — "my days were shaped before one came to be" (Psalm 139:16). The self stands between this tension of positive and negative forces. The "I" of the self entangled with an other.

What is a Self Free of this Entanglement?
    Zeus conspired to chain the old gods in a locked chamber in the underworld. Sons grow up to overthrow their parents. A self "knit together" in the womb grows up to be independent — at least, isn't that the purpose of adulthood? Freedom for the self is real. But true freedom is terrifying. I think of the choices I make in my life — most of them are habitual. Born out of necessity. Out of duty, even. But in that space of habitual service, can there be something like freedom? It is not every day one makes life-changing decisions — but I feel like there are axial moments in the life of a person that has set the pathway. Maybe there is more than one path. I do not know. 
    An axial moment in dance is when the dancer fixes their body in one place, using the spine as a focal point, so as to find optimal movement for all the joints. It requires determination, strength, and a nimble body — one that I do not have! — but I like the metaphor. I was knit together in my mother's womb but now I find myself standing on two feet. What is next? What step do I take? That choice is what defines me. And do I make it my own? Yes. That is what I hope.
What was your axial moment? Let me know in the comments.   

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Source:
NABRE: New American Bible Revised Edition. United States, Saint Benedict Press, LLC, 2011.

A Lesson in Opposing Viewpoints: On Appearances and First Impressions

Don't trust too much in appearances.

Quintillian, Ancient Roman Teacher and Writer (c. 35 - c. 100 C.E.) 

Clothes make the man.

Recorded by Erasmus, Counter-Reformation Writer, and Scholar (1466 - 1536 C.E.) 

N.B. The phrase is found in Multiple Babylonian, Greek, and Latin Sources. Even Polonius in William Shakespeare's Hamlet says it: "The apparel doth oft proclaim the man."

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Two Ideas About How One Ought To Present Oneself

     Here is a set of dueling philosophies — one based on suspicion of outward appearance — and the other, an appraisal of appearance's worth in civilized society. Which one rings more true?

     I want to trust in the idea that appearances do not tell the entire story of a person. However, I read once that the average person takes X seconds to make a judgment about a person they just met. Do I think you should dress appropriately for a job interview? Yes. But getting the job, keeping it, excelling at it, and growing as a person — will take more than appearances. So maybe the lesson is that you show the world what they want to see and hope they can see who you really are once you get your foot in the door. However, I am tickled by this notion that if we did not judge by appearances — as much — wouldn't the world be a better place. I am thinking of internalized racism — the idea that society is infused with systematic racist beliefs that undermine everyday people's ability to be successful. I had a boss that said, "Dress for success" and "Fake it till you make it," but I think she also told us in a work meeting that she says those things because we live in a world that does judge by appearances. One has to rise up to the occasion — but what about when we meet oppression and resistance to our goals because of our appearance?

The Moral Dilemma of the Two Television News Anchors  

     I think of a dilemma I once read: two television news anchors apply for a competitive job at a cable news station. The job requires facetime on-air every day during primetime television. The first candidate has a degree in media broadcasting, but they have a missing front tooth. The second candidate has a degree in English, but they score well on visual appeal (according to an internal poll). Is there a moral problem in hiring the second candidate based on visual appearance, only? This dilemma bothers me because most people I present this problem to will say, "Hire the candidate with the most experience and the best background for the job" — but I see on social media how people will degrade media personalities for the way they look. There is cognitive dissonance in our society.

Can We Have Our Cake and Eat It Too?

     On the one hand, we want to celebrate ability and prop up a meritorious system based on skill and aptitude — but we are held back by our biases and what we deem "normal." How do we break the cycle? Let me know in the comments. 

Sources: 

• Erasmus, Desiderius, and Barker, William Watson. The Adages of Erasmus. Canada, University of Toronto Press, 2001.
• Stone, Jon R. The Routledge Dictionary of Latin Quotations: The Illiterati's Guide to Latin Maxims, Mottoes, Proverbs, and Sayings. The United Kingdom, Routledge, 2005.

Download this educational digital download for free on Teachers Pay Teachers, and Made by Teachers.

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Quotation: On Considering Heteronormativity in Society (Thank you, Jane Austen)

It's a truth universally acknowledged, that a single man in possession of a good fortune, must be in want of a wife. 

Mrs. Bennet — from Pride and Prejudice by Jane Austen, Nineteenth-Century British Novelist

Photo by Adam King on Unsplash

Source: Austen, Jane. Pride and Prejudice. United Kingdom, RD Bentley, 1853.

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Proverbial Quotation On Doing Something Too Little Too Late

Proverbs are meant to be short, pithy practical statements. Perhaps the most famous collection of proverbs come from the Hebrew Bible. But here, I have for you a proverb from a different source —

It's a wretched business to be digging a well just as thirst is coming over you.

— Plautus, Ancient Roman playwright (c. 250 - 184 B.C.E.)

Sources: Pickering, David, et al. The Facts on File Dictionary of Proverbs. United States, Facts On File, 2007. / Nixon, Paul, and Melo, Wolfgang David Cirilo de. Amphitryon. United Kingdom, Harvard University Press, 2011.

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A Few Notable Quotations on Stupidity and Lack of Thinking

Stupid is as stupid does.

— Tom Hanks in Forest Gump (1995)

\

. . . most people would die sooner than think—in fact, they do so.

— Bertrand Russell

sources: Roth, Eric, Wendy Finerman, Steve Tisch, Steve Starkey, Robert Zemeckis, and Winston Groom. Forest Gump. Hollywood, Calif: Paramount Pictures, 1995. / Russell, Bertrand. The ABC of Relativity. United Kingdom, Kegan Paul, Trench, Trubner, 1927.

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Quotation: On Those Who Blindly Persecute Others

Forgive them, for they know not what they do.

Jesus, the Nazarene (Luke 23:34)

Alternative thinking:
Or should we? Why is their ignorance a condition for forgiveness? When Jesus says this line in the Gospel of Luke, it is at the moment the Roman soldiers tear off his clothing to ready his body for crucifixion. They also take his clothes and "cast lots" for who will get what of Jesus' meager possessions. It is a brutal scene, one that includes the crowd who shout "He saved others; let him save himself . . .".
The crowd represents us —
the humanity that denied Jesus. So Jesus is talking to us in this passage. On a broader note, Jesus is referring to what Hannah Arendt called the "banality of evil." The Roman Soldiers, the crowd, Pontius Pilate, the temple priests, and those who betrayed him — were they all calculating killers, hell-bent on ridding the world of a man from Nazareth who claimed he was the son of God? Arendt's argument is that evil is ground down to its basest, most formless level. We do not know the two soldiers who tear off his clothes and who cast lots — but they are the best representatives of the banality of evil in the story of Jesus. The brutality is so harsh, so physically brutal — it lays bare the extent of evil as this persistent "thing" that can materialize in a moment. 
Jesus forgives. And I am not sure why. 
Their crime is not something to be explained. To rationalize. And perhaps Jesus knows this. And accepts it. But doesn't condone it. Freed from it. We see it. As evil. For what it is. A heinous crime. Perpetrated against another human being. The woman battered and beaten in the park. A child killed by a stray bullet. A woman who has died alone. Violence perpetrated by hatred and racism. Jesus says, "Forgive them. They know not what they do." But he did not say, forget.   
Note: The translation from Luke's Gospel is the King James Version of the New Testament

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Quotation on Accepting Gifts in a Polite Manner (And Why You Shouldn't Look in a Horse's Mouth, Anyway)

Don't look a gift horse in the mouth.

- Traditional Saying

The saying comes from the practice of a customer looking into a horse's mouth to determine its age.

Image Credit: "Always Look a Gift Horse in the Mouth". Editorial cartoon shows Uncle Sam examining the teeth (labeled "Wall St. Interests") of a powerful horse (labeled "Central Bank") offered by Senator Nelson W. Aldrich. By 1909, most people thought the American banking system to be badly in need of reform. Aldrich advocated the establishment of a Central Bank, a proposal opposed by progressive Democrats who saw it as an attempt by the financiers of Wall Street to gain control. Published in The New York Times, Dec. 1, 1909, p. 10

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Quotation on Human Existence: To Be Or Not To Be

To be or not to be. That is the question.

Hamlet — William Shakespeare

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Library Poster: "Read a Book"

Printable poster from stonesoferasmus.com to encourage reading -- Read a book!

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Book Face: Pharaoh Amasis of Two Egypts Holding Court in Memphis on the Nile River

I’m a high school English and Ethics teacher. Sometimes I’m tired of being a grownup so I play with the book faces in my school’s modest library. Today, I’m covering an ancient pharaoh from ancient Egypt. Also, today is National Shelfie Day.

I'm Amasis, a pharaoh of Egypt.

Standing in the @gardenschoolnyc library serving up some Egyptian Pharaoh realness as Amasis, ruler of Two Egypts - where I’m holding court in Memphis on the River Nile. Who or what am I pointing to? The god Horus has sent me a sign - a golden slipper so bright that every maiden in Egypt must try it on. P.S. Thanks @joellegarcia__  for snapping the photo for this epic Book Face photo.

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Movies That Love The Written Word

In this post, I talk about movies that have a loving relationship to books and to reading.

Pulp Fiction's title is certainly a love letter to a certain kind of book — the dime novel.

Movies That Praise the Power of the Written Word     A teacher friend posted on Facebook that she was looking for movies that praise literature and the power of the written word. Movies based on books that extoll literature — what a nice pairing, and a possible name of a course.

People Suggested a Few Titles 
     People suggested Beauty and the Beast, The Neverending Story, The Hours, Henry Fool, and the Book Thief. A good start. But the post got me thinking. 

Movies based on books are many. 

     I cannot stomach another cinematic example of Great Expectations. Oh, maybe just one more. I love a good Miss Havisham. There is a decent sampling of biopics about writers. Kill Your Darlings is a recent example about the student days of Allen Ginsburg and William Burroughs (and murder to boot). 

Dead Poets' Society

     The casebook example for the movies I am looking for is Dead Poets Society. It's not based on a novel, nor is it fantasy or sci-fi — it is a veritable love song to the merits of reading and the power of poetry. However, I do find beef with its ending (no spoilers). Its original screenplay was written by Tom Schulman and was directed by Peter Weir. 

      Are there any others out there? I am too lazy to compile a list.

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Whose Quotation Is It?: "You Greeks Are Like Children"

Ancient Ruins

“You Greeks are like children.” An Egyptian priest has reprimanded Solon, a Sixth Century Greek diplomat, about why Egypt has been around for quite a while longer than the Greeks. The Egyptians are having none of that. Greek civilization at that time was still too young to boast of its own greatness. Grow up a bit, the Egyptian advises.

But what is the veracity of this quote and where does it really originate?

There is a general rule of thumb that if you read a quotation online purported to be penned by a famous writer, politician, or philosopher, it is best to be skeptical, especially if the quote is not cited with a reference to an actual book or solid source. Plato said it? Abraham Lincoln said it? Hillary Clinton said it? I'd be wary if the citation is not complete. It has happened to me several times that I found a quote that I liked (and even posted it here) only to later find out that its authorship is unknown.

A Quick Internet Search Has Yielded a Researcher’s Headache

A few years ago, I was an assistant to a political scientist - he needed someone to come to his house in Staten Island to work on a manuscript he was writing about emerging global markets. One job I had was to track down quotes he wanted to use in his book. “Research Solon's remarks about ‘You Greeks are like children’,” he told me. It was a seemingly easy quote to track down because I knew the story from History. Solon did indeed visit Egypt in the Sixth Century B.C.E. But who actually recorded the interchange between the priest and Solon: “You Greeks are like children …”?

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A quick Internet search showed that apparently, Plato was the one who immortalized the exchange between the Egyptian priest and Solon - but as I mentioned earlier, I could not find a hard source. However, I finally found the source - after doing a series of searches in the Complete Works of Plato - I found it. The quote comes from Plato’s Timaeus. In this book, Plato has Socrates and his friends talking about a bunch of things, but one strand that runs through the dialogue is the creation of the world. Solon appears in the dialogue because of Critias - one of Plato’s cousins! He tells the story of Solon visiting Egypt. An old priest stands up and says:

“‘Ah, Solon, Solon, you Greeks are ever children. There isn’t an old man among you.’ On hearing this, Solon said, ‘What? What do you mean?’ ‘You are young,’ the old priest replied, ‘young in soul, every one of you. Your souls are devoid of beliefs about antiquity handed down by ancient tradition. Your souls lack any learning made hoary by time.’” (Timaeus 22 b-c)*

*Plato,  and John M. Cooper. Complete Works. Indianapolis: Hackett, 2009. Print.

On the Imagination: Doors Are Indicators of Openings Into Other Worlds

The original Poltergeist movie (1982) perfectly utilizes the
ancient idea of a portal to another world.

I took a class in Graduate school on the Arthurian Legend. I wrote a paper on the duality of evil and good children in the myth - relating it to the Hollywood movies The Sixth Sense and The Good Son. Anyway. One thing I took away from that class was how the idea of doors as portals into other worlds is an old archetype located in the oldest myths and stories that have sprung from humankind's first stories. In the Hindu story of Krishna opening his mouth as a child to show his mother the universe, to the Celtic stories of fairy mounds and magical portals, to the Lady of the Lake breaking the surface of the water to reveal the legendary sword Excalibur. If you live in New York City, stepping into the underground concourse of subterranean subway tunnels is a daily excursion into the upside, downside aspect of city-living. The Netflix Television series Stranger Things is a recent foray into this genre. The show has created an entire mythology around this old concept in its imaginative world-building of the Upside Down. I like how Phillip Pullman in his fantasy series The Golden Compass has his hero wield a blade that cuts into the fabric of space and time, thus able to cross between worlds. Or, that famous image from the movie Poltergeist in which Carol Anne extends her hand toward the white, emanating glow of the television set. Portals can be sunken into the imagination of tales and storytelling told by the fire, but there is a truth in the telling. Fantasy fiction, as well as science fiction, uses portals and doorways. For example - Dr. Who's T.A.R.D.I.S. is the stuff of science fiction lore, but the idea of a quantum-powered engine that can skip across space and time seems plausible. And with images from astronomers showing us what Black Holes sort of look like, the idea of traversing across the universe through cosmic doorways seems real to me somehow. We (i.e., humans) just don't have the technology. Yet. I wonder if in the forthcoming centuries we humans will make the old legends true. We first have to figure out the problem of massive incoming changes in the earth's climate that is fastly becoming our next existential threat - but after that! - we have goals to tend to - ad astra!

I found this whimsical video on the video streaming app Tik Tok. I am not sure if this place actually exists - but if it does I want to go there! Video Source: @elliedothoe

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Quote on a New Orleans Setting from The Moviegoer by Walker Percy

The Moviegoer

The swamps are still burning at Chef Menteur and the sky over Gentilly is the color of ashes (p.17). 

Walker Percy, American Novelist and Writer 1916-1990

Walker Percy. The Moviegoer. Bantam Paperback. 1960

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Icarus Falls to his Death; a Cautionary Tale from Greek Mythology

"Icarus", Henri Matisse

How many stories exist about a father who loses his son? How many stories are there of a son who fell away from his father? How many stories are there about a father, a flawed father, whose ambition causes him to lose sight of what’s closest to him? Of a son whose first taste of freedom is so great, he cannot contain it?
Visualizing the Story of Icarus in Art

Image source: Icarus (from the Four Disgracers) Hendrick Goltzius, 1588.

The story of Daedalus and Icarus is one such story. It’s a cautionary tale that originates from the Grecian isle of Crete in the Eastern Mediterranean Sea. Ovid and Apollodorus are the writers we have to thank for not allowing the tale to extinguish into non-existence. I prefer Ovid’s telling of the story. But both writers tell the basic plot. It’s not spoiling it to say that Icarus dies at the end. It’s the part of the story most mentioned and memorialized in commentary and in art.

At the Metropolitan Museum of Art in New York City, one can see Hendrick Goltzius’s engraving of the tale (from an ignominiously titled series “The Four Disgracers”). Goltzius’s Icarus depicts a monstrous-looking body plummeting to its death (which the viewer witnesses in a neat trick of visual toe-on perspective). This Icarus looks up at the sun, his hair blown wild, and his face a contorted mix of rage and regret. His body is massive, too much weight to bear in the air. His rage is palpable - directed towards the sun as if the sun is a villain. Yet looking closely at the details of the engraving, the viewer sees Icarus forever fixed in this position, as if he is similar to Sisyphus who rolls the rock to the mountaintop only for it to fall back down again. We see Sisyphus at the top, almost there, almost victorious, and we freeze the frame. Goltzius does the same. We can almost imagine Icarus is victorious in his flight. But there is a clue to the tragedy of the tale. Daedalus is drawn into the image, placed visibly far way, and the shape of his body shows that he remains in flight, while his son, too brazen, will be banished by the sun’s blazing glory.

In Célestin Nanteuil’s depiction, and perhaps many like it, Icarus is a stretched-out angel, his body perfect and unscathed, but his wings are broken. Icarus lies dead on the craggy rock. The setting of the scene is the sea and not the sky. Icarus’s body looks dainty as if he were never meant to fly. Nanteuil’s print reminds me of a video game incarnation of Icarus.

Kid Icarus from Nintendo

As a kid, before I knew anything substantial about Greek myths, or ancient gods and goddesses, my brothers and I played Kid Icarus, a 1986 Nintendo gaming system title that featured a boy angel named Pit; he had wings, but he couldn’t fly (or had lost the ability). He looked more like Cupid, the baby child of Aphrodite, the goddess of Love; than the tragic son of Daedalus, the ambitious inventor of Crete. In the video game, Pit had agency despite his clipped wings; he carried with him a bow and a plentiful armory of arrows. The game was a side-scrolling 2D affair; the player collected hearts and I believe, if my memory serves me correct, there was a princess. And the goal was to regain Pit’s ability to fly. I think. Yet. It’s funny because the game actually has no link to the original myth at all - except for the wings. And in the myth, unlike the game, Icarus has no agency. Like most children, he is limited by the agency of his parents. And, in fact, the myth of Icarus really is about the limitations of parenting, and the sometimes destructive relationships that can arise out of dysfunctional family dynamics.
The Origin Story of Daedalus Foreshadows the Fate of Icarus

Film still from Jim Henson's "Storyteller" version of the Icarus Myth

Some sources say that Daedalus, Icarus’s father, was born in Athens. He fled to Crete after accidentally killing his nephew (yet Apollodorus’s account of the story suggest foul play). In the Jim Henson Storyteller version of the myth, this event is connected with Icarus’s later death. Daedalus’s nephew was amenable to learning and generously caught on to the craft of possibly building a machine that could fly; this may have caused Daedalus to have envy and it is this envy that arose in Daedalus a moment of insanity when he lifted the boy up to fly at the top of the Acropolis and he tragically fell off the roof to his death.

In Crete, Daedalus starts a new life in Crete. It is during this time that Icarus is born (most likely the result of a relationship between Daedalus and a Cretan slave named Naucrate). After the events of the minotaur, Icarus is confined to a cave with his father, held there by the mighty king Minos, who, after Daedalus had constructed a miraculous maze to entrap his son, the half-man, half-bull Minotaur, kept him in Crete on indefinite retainer. Reading the original sources, the story of the Minotaur, of Theseus, the hero who slays the creature, Minos, the king, and Daedalus the inventor are very much tightly knit together. It is Icarus and Daedalus who lead Theseus out of the labyrinth, with Ariadne to freedom. Yet that’s another story (for another blog post). Myth has a tendency to radiate out into different spokes. But for this story, the story of Icarus and Daedalus, the central conflict is played out between father and son. Imagine Icarus grew up amazed and bewildered by his father’s inventions, but as he grew older, and approached adolescence, he grew cagey and restless. In the Jim Henson version (which I love) Icarus is portrayed as fragile and clumsy, almost incompetent and difficult to love. Icarus had lived his entire life constrained, so when his father drew up a plan to build him wings so they both could escape Minos’s grasp, the news must have felt like a dream and a relief. But if you grow up never experiencing even a little bit of freedom, once freedom is granted, it’s like how first-year, coddled college freshman feels after being raised by careful, plodding helicopter parents. You’re going to break bad fast. And that’s exactly what happened to Icarus. Tasting the salt in his mouth and feeling the tang of the ocean air, once he was aloft in the mechanical wings his father had constructed for him, the exhilaration was too intense. Icarus had tasted freedom, and like an addictive drug, he wanted more. Daedalus had warned him: “Fly too low to the sea and the saltwater will saturate your feathers weighing you back to the earth. Fly too high, close to the sun the warmth will melt the wax that keeps your wing enclosure intact. It will fall apart”. Icarus most likely replied, “Yes, father” and flew off. Teaching restraint to a teenage boy is like asking a child to not eat the chocolate ice cream or giving him an iPhone loaded with video games and telling him to do his homework.
What is the Moral Message of this Greek Myth?
Traditionally, the story ends with a cautionary warning that those who do well to refuse to listen carefully to their totally well-meaning father will find peril and destruction. He should have listened. Why didn’t he listen? To return to the Jim Henson version of the story (which I love!) the connection is made to the beginning when Daedalus killed Talos, which in turn killed something inside of Daedalus which was also unconsciously transmitted to his son. When Talos fell, so did Daedalus and Icarus fall. That’s some deep generational toxicity. Should the son pay the sins of the father? It reminds me of another ancient tale, of Abraham and Isaac. While Abraham doesn’t slay his own son, he is about to do it (when at the last moment the angel stays his hand). There is something electric in the concept of the “sins of the father” - of this idea that the father’s downfall sets the stage for the son’s eventual demise. Is there a way to break the chain? I think this why this story resonates so strongly. We want Icarus to fly and survive, to thrive. No one wishes, deep down, that Icarus dies. We want an alternative narrative. We want to see a story where Icarus and Daedalus live happily ever after. In this story, however, things would have had to have been different from the get-go. Icarus would not have grown up in the shadow of his father’s guilt. He would not have felt so constrained. What would this Icarus look like? It is a good question because so often I see the Icarus-effect. And as a son myself, I see how we as men are often tied up to our fathers (even when we do not consciously recognize it).
The Story of Icarus Resonates With Me Personally
Cultivating agency is the stuff of adulthood. To go away from Icarus and to become something different, something alive and thriving is hard. To fly away from the comfort of the nest. How does the expression go? He flew the coop. I do think of another story of fathers and sons - which comes from the Christian New Testament Greek writings. Jesus talks about a son who flies the coop; he leaves the nest and squanders his father’s inheritance; yet, he comes back poor and laid low. The father forgives him and takes him back. His sins are forgiven. At any stage of life, I feel like, one is between this prodigal son feeling and the need (and want) for redemption and the fear that I can be burnt up by the sun if I fly too far.

I say “I” because of the story of Icarus, of the Prodigal Son, and other stories of freeing oneself from the nest is a powerful one. I can relate to it and I am sure many can. I think about my own upbringing, and how I grew up; I learned from my parents how to live in the world, for better or for worst, and then at High School graduation I was thrust into the world. I had a second upbringing. Then I graduated from college; lived in a monastery for a while; then, I left and became a school teacher! I look at the successes of my adult life, my teaching, my career, projects I have completed and articles and stories I have written and I compare those things to how I was as a kid. Did one lead from another? Is it possible to trace who I am now from who I was then? The line is not continuous; there are broken lines; new lines drawn over old ones; and lines that are going in opposite directions. That’s probably why, as a teacher, I have gravitated to teaching this story a lot in my career. I have taught it to Sixth Graders, and to Ninth Graders. Kids like the story, and they are appalled by the tragedy. But they all say they would never fly too close to the sun. Or, they remind me, “Mr. Roselli, why didn’t Icarus just use better glue?!” Good point!
Teaching the Myth of Icarus to your Students in a Middle or High School Classroom
The story of Icarus and Daedalus is a powerful one. So, I put together a simple 3-day lesson plan that teachers can implement in their classroom with kids (preferably Middle or High School students). There are a ton of books that have reprinted the myth and there are a ton of artistic representations. I like using Edith Hamilton’s Mythology by the book Parallel Myths is my favorite. There is a gorgeous children’s book version of the Icarus myth that is fabulous because the illustrations are evocative. Use my lesson plan with any text of the story and guide your students through this remarkable tale.

Today is Harry Potter's 38th Birthday

Harry Potter turns 38 years old today (and yes, I am keeping up with the birthday of a fictional character). Also, it's J.K. Rowling's 53rd birthday. If you don't know what I am talking about, then you can pick up a copy of Harry Potter and the Sorcerer's Stone and start reading.

In 2008, I dressed up as Harry Potter

Our lives have run parallel, Harry. When you were 11, you were on your way to Hogwarts School of Magic and Wizardry. I was in Sixth Grade set for middle school in Louisiana. At 38, you were a husband with three kids and slightly depressed working for the Ministry of Magic. At 38, I was gay and single, working as a High School English Language teacher.

Where do our storylines lead us now? Will J.K. Rowling write stories about a forty-something Harry Potter? Has the world had its full of Harry Potter and his wizarding world?

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Attributed Quotation: Abraham Lincoln on Happiness

"Most folks are about as happy as they make up their minds to be.”

- Abraham Lincoln, American elected head of state in the 1860s

N.B. This quote is apparently misattributed to Lincoln, according to the website Mental Floss. The quote gained traction because in 1914, a guy named Frank Crane wrote a newspaper article that attributed the quote to the President.

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Image Source: Lincoln Memorial, Washington, D.C. 

Advice on Friendship from Charlotte's Web

“The quickest way to spoil a friendship is to wake somebody up in the morning before he is ready.”

- Charlotte, from Charlotte's Web by E.B. White

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Image Source: EForceManWonder

"Rest at pale evening . . ." - Excerpt from Langston Hughes's "Dream Variations"

Rest at pale evening . . .
A tall slim tree . . .
Night coming tenderly
Black like me

- from Dream Variations, Langston Hughes

Personal Story

I like to collect quotes from poetry, from various sources, and whatnot. I have always liked this passage from Langston Hughes's poem "Dream Variations." Why do I like it? I like it because it is a relevant example of a poet exhorting darkness - extolling the color of blackness - rather than relegating "black" to a tired, and debilitating symbol of evil. So. That is why I like the poem. Hughes is resurrecting "black" as a symbol of beauty, not as a symbol of moral darkness.

Going Further

The poem imagines a speaker coming upon nature at the moment the sun is going down. Looking at the landscape, there is a moment when day turns to night, and the beauty of the oncoming dark sky fills the viewer with a sense of the sublime, of beauty.

Making Connections

Interestingly, the last line from this passage, "Black like me" is used as the title of a book, by John Howard Griffiths - about a white man who changes the color of his skin to experience what it feels like to be black in the rural South during the Civil Rights era of the 1960s. The book is strange because I do not think this kind of experiment would carry over well in today's political terms.

Epilogue

Do you have any poems that you've read that turn the tables on symbolism and imagery? I'd love to hear your examples - you can leave a comment in the box below.

Works Cited

Hughes, Langston. "Dream Variations" The Collected Poems of Langston Hughes, published by Alfred A. Knopf, Inc. Copyright © 1994.

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Image Source: "Sunset Park" © 2018 Greig Roselli