In Our Time

Melvyn Bragg and guests discuss The Odyssey by Homer, often claimed as the great founding work of Western Literature. It's an epic that has entertained its audience for nearly three thousand years: It has shipwrecks, Cyclops, brave heroes and seductive sex goddesses. But it’s also got revenge, true love and existential angst. The story follows on from Homer's Iliad, and tells of the Greek hero Odysseus and his long attempt to get home to Ithaca after the Trojan War. Melvyn Bragg and guests discuss what has given the Odyssey such a fundamental position in the history of western ideas, what are the meanings behind the trials and tribulations that befall Odysseus and how the Odyssey was composed and by whom. With Simon Goldhill, Professor of Greek at King's College, Cambridge; Edith Hall, Leverhulme Professor of Greek Cultural History at Durham University; Oliver Taplin, Classics Scholar and Translator at Oxford University.

Melvyn Bragg and guests discuss the history of the most detailed number in nature. In the Bible's description of Solomon's temple it comes out as three, Archimedes calculated it to the equivalent of 14 decimal places and today's super computers have defined it with an extraordinary degree of accuracy to its first 1.4 trillion digits. It is the longest number in nature and we only need its first 32 figures to calculate the size of the known universe within the accuracy of one proton. We are talking about Pi, 3.14159 etc, the number which describes the ratio of a circle's diameter to its circumference. How has something so commonplace in nature been such a challenge for maths? And what does the oddly ubiquitous nature of Pi tell us about the hidden complexities of our world? With Robert Kaplan, co-founder of the Maths Circle at Harvard University, Eleanor Robson, Lecturer in the Department of History and Philosophy of Science at Cambridge University; and Ian Stewart, Professor of Mathematics at the University o

Melvyn Bragg and guests discuss the first President of the US, George Washington, and the people and ideas that caused the American Revolution. In 1774 a tobacco farmer from Virginia with nice manners and a quiet lifestyle was moved to put himself forward as the military leader of the most massive rebellion the British Empire had ever suffered. George Washington had been a stout upholder of the status quo, regularly lending money to his ne’r-do-well neighbour simply to keep him in the plantation to which he had become accustomed. He even wrote a book on how to behave properly in polite society.What drove mild mannered George Washington to revolution? Washington may have been a moral man, but by anyone’s account he was no scholar, so who provided the intellectual inspiration behind that grandest of Enlightenment documents, the American Constitution. With Carol Berkin, Professor of History at The City University of New York; Simon Middleton, Lecturer in American History at the University of East Anglia; and Col

Melvyn Bragg and guests discuss Renaissance obsession with Magic. In 1461 one of the powerful Medici family’s many agents carried a mysterious manuscript into his master’s house in Florence. It purported to be the work of an ancient Egyptian priest-king and magician called Hermes Trismegistus. When Cosimo de Medici saw the new discovery, he ordered his translations of Plato to be stopped so that work could begin on the new discovery at once. Hermes promised secret knowledge to his initiates and claimed to have spoken with the spirits and turned base metal into gold. His ideas propelled natural magic into the mainstream of Renaissance intellectual thought, as scholars and magi vied to understand the ancient secrets that would bring statues to life and call the angels down from heaven.But why did magic appeal so strongly to the Renaissance mind? And how did the scholarly Magus, who became a feature of the period, manage to escape prosecution and relate his work to science and the Church?With Peter Forshaw, Lect

Melvyn Bragg and guests discuss Empiricism, England’s greatest contribution to philosophy. At the end of the seventeenth century the philosopher John Locke wrote in his Essay Concerning Human Understanding: “All ideas come from sensation or reflection. Let us then suppose the mind to be, as we say, white paper, void of all characters, without any ideas:- How comes it to be furnished? Whence comes it by that vast store which the busy and boundless fancy of man has painted on it with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer, in one word, from EXPERIENCE.”It was a body of ideas that for Voltaire, and for Kant after him, defined the English attitude to thought; a straight talking pragmatic philosophy that was hand in glove with a practical people.How was the philosophy of empiricism developed in the seventeenth and eighteenth centuries? And what effect did this emphasis on experience have on culture and literature in Britain?With Judith Hawley, Senior Le

Melvyn Bragg and guests discuss the truth about Babylon. Six thousand years ago, between the Tigris and the Euphrates, the first cities were being built. The great empire to spring from the region was Babylon, which held sway for over a thousand years and in that time managed to garner an extraordinarily bad press: it’s associated with the Tower of Babel, with Nineveh where Jonah is sent to preach repentance and, perhaps most famously, with “Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth” - the whore of Babylon, who in Revelation is taken to personify the city itself. It’s not just the Bible; Herodotus described the Babylonians as effeminate, lascivious and decadent as well.But what is the true story? Classics in this country has meant a study of Greece and Rome, but there is an increasingly vocal contingent that claims that Babylonian culture has been hugely undervalued, and that there is a great wealth of extraordinary literature waiting to be translated.With Eleanor Robson,

Melvyn Bragg and guests discuss our knowledge of the planets in both our and other solar systems. Tucked away in the outer Western Spiral arm of the Milky Way is a middle aged star, with nine, or possibly ten orbiting planets of hugely varying sizes. Roughly ninety-two million miles and third in line from that central star is our own planet Earth, in thrall to our Sun, just one of the several thousand million stars that make up the Galaxy.Ever since Galileo and Copernicus gave us a scientific model of our own solar system, we have assumed that somewhere amongst the myriad stars there must be other orbiting planets, but it took until 1995 to find one. ‘51 Pegasus A’ was discovered in the Pegasus constellation and was far bigger and far closer to its sun than any of our existing theories could have predicted. Since then 121 new planets have been found. And now it is thought there may be more planets in the skies than there are stars.What causes a planet to form? How do you track one down? And how likely is ther

Melvyn Bragg and guests discuss the ideas and politics behind the idea of religious toleration. In 1763 Voltaire remarked that "of all religions, the Christian is undoubtedly that which should instil the greatest toleration, although so far the Christians have been the most intolerant of all men". Christian intolerance was brutally enforced across Western Europe in the Middle Ages and the Reformation, with inquisitions, executions, church courts and brandings with hot irons. But during the English Civil War a variety of Christian sects sprang up which challenged the imposition of state religion and opened the floodgates to religious diversity.What were the politics and philosophy behind the idea of toleration in England? Did the rise of toleration go hand in hand with the rise of the secular, or were tolerationists – in fact – deeply religious? And how does toleration differ from tolerance?With Justin Champion, Professor of the History of Early Modern Ideas at Royal Holloway, University of London; David Woott

Melvyn Bragg and guests discuss the history of the number between 1 and -1, which has strange and uniquely beguiling qualities. Shakespeare’s King Lear warned, “Nothing will come of nothing”. The poet and priest John Donne said from the pulpit, “The less anything is, the less we know it: how invisible, unintelligible a thing is nothing”, and the English monk and historian William of Malmesbury called them “dangerous Saracen magic”. They were all talking about zero, the number or symbol that had been part of the mathematics in the East for centuries but was finally taking hold in Europe.What was it about zero that so repulsed their intellects? How was zero invented? And what role does zero play in mathematics today?With Robert Kaplan, co-founder of the Maths Circle at Harvard University and author of The Nothing That Is: A Natural History of Zero; Ian Stewart, Professor of Mathematics at the University of Warwick; Lisa Jardine, Professor of Renaissance Studies at Queen Mary, University of London.

Melvyn Bragg and guests discuss what defines a hero and what place they had in classical society. On the fields of Troy a fallen soldier pleaded with Achilles, the great hero of the Greeks, to spare his life. According to Homer, Achilles replied, “Do you not see what a man I am, how huge, how splendid.And born of a great father and the mother who bore me immortal?Yet even I have also my death and strong destiny, And there shall be a dawn or an afternoon or a noontime,When some man in the fighting will take the life from me alsoEither with a spear cast or an arrow flown from the bow string”.With that, he killed him. Heroes have special attributes, but not necessarily humility or compassion. How did the Greeks define their heroes? What place did the hero have in classical society and what do modern ideas of heroism owe to the heroes of the golden age?With Angie Hobbs, Lecturer in Philosophy at the University of Warwick and author of Plato and the Hero: Courage, Manliness and the Impersonal Good; Anthony Graylin

Melvyn Bragg and guests discuss tea, the first truly global commodity. After air and water, tea is the most widely consumed substance on the planet and the British national drink. In this country it helped define class and gender, it funded wars and propped up the economy of the Empire. The trade started in the 1660s with an official import of just 2 ounces, by 1801 24 million pounds of tea were coming in every year and people of all classes were drinking an average two cups a day. It was the first mass commodity, and the merchant philanthropist Jonas Hanway decried its hold on the nation, “your servants' servants, down to the very beggars, will not be satisfied unless they consume the produce of the remote country of China”.What drove the extraordinary take up of tea in this country? What role did it play in the global economy of the Empire and at what point did it stop becoming an exotic foreign luxury and start to define the essence of Englishness?With Huw Bowen, Senior Lecturer in Economic and Social Hist

Melvyn Bragg and guests discuss a problematic notion which can be an emotional condition, a syndrome, an extreme or over-reaction, or the physical signs of trauma. The term ‘hysteria’ was first used in Greece in the 5th century BC by Hippocratic doctors. They were trying to explain an illness whose symptoms were breathing difficulties and a sense of suffocation, and whose sufferers were seen chiefly to be recently bereaved widows. The explanation was thought to be a wandering womb putting pressure on other organs. The use that Sigmund Freud put to the term was rather different, but although there is no wandering womb in his notion of hysteria, there is still a mysterious leap from the emotional to the physical, from the mind to the body. What is hysteria? How can emotional experiences cause physical illnesses? And has hysteria’s association with old stereotypes of femininity put it off the modern medical map? With Juliet Mitchell, Professor of Psychoanalysis and Gender Studies at the University of Cambridge a

Melvyn Bragg and guests discuss the poetry, the tragedy and the idealism of the Later Romantics. There must have been something extraordinary about the early 19th century, when six of the greatest poets in the English language were all writing. William Blake was there and Wordsworth and Coleridge had established themselves as the main players in British poetry, when the youthful trio of Byron, Shelley and Keats erupted – if not straight onto the public stage, then at least onto the literary scene. The great chronicler of the age was William Hazlitt, whose romantic maxim was: “Happy are they who live in the dream of their own existence and see all things in the light of their own minds; who walk by faith and hope; to whom the guiding star of their youth still shines from afar and into whom the spirit of the world has not yet entered…the world has no hand on them.” How fitting an epitaph is that for the three great poets who all died tragically young? What were the ideals that drove them and how did their uncon

Melvyn Bragg and guests discuss the concept of original sin and its influence in Christian Europe. Genesis tells the Bible’s story of creation, but it also carries within it a tale of the ‘fall of mankind’. After their primal transgression, Adam and Eve are banished from Eden and cursed by God:“Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life.”What effect has this passage had on western culture, and how did the concept of an ‘original sin’ influence gender and morality in Christian Europe?With Martin Palmer, theologian and Director of the International Consultancy on Religion, Education and Culture; Griselda Pollock,

Melvyn Bragg and guests discuss the astonishing productivity of the Chinese Golden Age. 400 BC to 200 AD is known as the Axial Age, when great civilisations in Asia and the Mediterranean forged the ideas that dominated the next two thousand years. In China the equivalent to the Golden Age in Greece was the Warring States Period. It was a time of political turmoil, economic change and intellectual ferment that laid the foundations for the first Chinese Empire. Astronomy was systematised, the principles of Yin and Yang were invented, Confucianism grew and Taoism emerged, as a hundred schools of thought are reputed to have vied for the patronage of rival kings.Why was a period of war such a fertile age for culture and thought, what kinds of ideas were developed and how do they still inform the thinking of nearly a fifth of the world’s population?With Dr Chris Cullen, Director of the Needham Research Institute at Cambridge University; Dr Vivienne Lo, Lecturer at the Wellcome Trust Centre for the History of Medici

Melvyn Bragg and guests discuss the 30 year search to solve all the biggest questions in physics. At the end of the last century, brave voices were predicting that all the big questions of physics were on the verge of being answered by a Theory of Everything. The disparity between the physics of the very small would finally be reconciled with the very large, and the four forces of nature would finally be united with a single set of equations. It was suggested that with such a theory we might solve the riddle of black holes, unlock the secrets of the Big Bang, probe other universes and even uncover the mystery of travelling through time. But Stephen Hawking, who once said that with a Theory of Everything “we would know the mind of God”, has changed his mind and now says that it may not be possible after all. So what are the prospects for a Theory of Everything? Why do we need one? How do we get one? And what would it mean if we did? With Brian Greene, Professor of Physics and Mathematics at Columbia University

Melvyn Bragg and guests discuss the Vikings’ myths. Thor’s huge hammer, the wailing Valkyrie, howling wolves and fierce elemental giants give a rowdy impression of the Norse myths. But at the centre of their cosmos stands a gnarled old Ash tree, from which all distances are measured and under which Valhalla lies. In the first poem of The Poetic Edda, where the stories of the Norse Gods are laid down in verse, the Seeress describes it in her prophesy: “I know that an ash-tree stands called Yggdrasil,a high tree soaked with shining loamfrom there come the dews which fall in the valley, ever green, it stands over the well of fate.” It is from this tree that the father of the Gods, Odin, will ultimately hang himself: an image of divine sacrifice so problematic for thirteenth century Christians that they left it out when they wrote the myths down.What was the theology that inspired the Vikings and what role did their myths and religion play in their daily lives?With Carolyne Larrington, Tutor in Medieval English a

Melvyn Bragg and guests discuss the interpretation of dreams. Over a hundred years ago, Sigmund Freud declared confidently, “The interpretation of dreams is the royal road to a knowledge of the unconscious activities of the mind”. He was writing in his famous volume, The Interpretation of Dreams and his ideas made a huge impact on the century that was to follow. However, despite the cultural influence of his work, there is still no agreement in neuroscience as to the function or mechanism of dreaming; this is partly because for much of the century the prevailing wisdom was that there was no meaning to dreams at all.What is the mental circuitry that creates our dreams? If they have no meaning, why do we dream them? And why is the tide turning with neuroscientists starting to find reasons to take dreams seriously again?With Professor V S Ramachandran, Director of the Center for Brain and Cognition at the University of California, San Diego; Mark Solms, Professor of Neuropsychology at the University of Cape Town

Melvyn Bragg and guests discuss the Mughal Empire which, at its height, stretched from Bengal in the East to Gujarat in the West, and from Lahore in the North to Madras in the South.  It covered the whole of present day northern India, Pakistan, Afghanistan and Bangladesh, and became famous for the Taj Mahal, the Koh-i-Noor and the Peacock Throne.  In 1631 a Dutch naturalist Johannes de Laet published his account of the vast Empire, “the nobles live in indescribable luxury and extravagance, caring only to indulge themselves whilst they can, in every kind of pleasure.  Their greatest magnificence is in their women’s quarters, for they marry three or four wives or sometimes more”.But were they really the opulent despots of European imagination?  If so, how did they maintain such a vast territory?  And to what extent was the success of the British Raj a legacy of their rule? With Sanjay Subrahmanyam, Professor of Indian History and Culture at the University of Oxford; Susan Stronge, Curator in the Asian Departme

Melvyn Bragg and guests discuss Ernest Rutherford. He was the father of nuclear science, a great charismatic figure who mapped the landscape of the sub-atomic world. He identified the atom’s constituent parts, discovered that elemental decay was the cause of radiation and became the first true alchemist in the history of science when he forced platinum to change into gold. He was born at the edge of the Empire in 1871, the son of Scottish immigrant farmers and was working the fields when a telegram came from the great British physicist J J Thomson asking him to come to Cambridge. Rutherford immediately laid down his spade saying "that’s the last potato I ever dig". It was. He went on to found a science, win a Nobel Prize and pioneer the ‘big science’ of the twentieth century. With Simon Schaffer, Professor in the History and Philosophy of Science at the University of Cambridge; Jim Al–Khalili, Senior Lecturer in Physics at the University of Surrey; Patricia Fara, Fellow of Clare College, Cambridge.