Water vapor is the most abundant and the most powerful greenhouse gas in the atmosphere and is responsible for about half of the Earth’s greenhouse effect. The amount of water vapor in the lower atmosphere is largely controlled by temperature, such that warmer air holds more moisture. Water vapor returns to the Earth’s surface usually within two weeks but only if the vapor is in the troposphere, the atmospheric layer closest to the Earth.
Water vapor in the stratosphere, the layer above the troposphere, on the other hand, can stay there for a long time due to the lack of physical mechanisms to bring it back to the surface of the Earth. MIT has estimated that a water molecule, or any atmospheric molecule, can stay in the troposphere for about 1.5 years, possibly longer, before circulating back to the troposphere or Earth’s surface.
On 15 January 2022 the South Pacific volcano, Hunga Tonga-Hunga Ha’apai, erupted sending a huge jet of water vapor into Earth’s stratosphere, estimated to have been around 40 billion gallons in volume. This is estimated to have increased the water vapor in the stratosphere by 10% in a matter of hours or days.
For reference, the greenhouse effect for selected gases by its 20-year GWP (Greenhouse Warming Potential) value:
Water Vapor = A very large value but difficult to find in print.
Hydrofluorocarbons (HFCs) = 460-9100 GWP
Bromides = 7140 (varies)
Chlorofluorocarbons (CFCs) = 4400-6200 GWP
Nitrous oxide = 280 GWP
Methane = 56 GWP
Carbon dioxide = 1 GWP
Source: NASA. MIT. Graphic by AGeremia, 2020, Creative Commons.
Aaron Poochigian earned a PhD in Classics from the University of Minnesota and an MFA in Poetry from Columbia University. He has authored four books of poetry and translated seven books from Greek and French. He won the Muse Book Award for his book of poetry, Manhattanite and the Richard Wilbur Award for another book of poetry, American Divine. He currently lives and writes in New York City.
In an interview with Heide Sander in 2021 she asked Poochigian to share a story about what first drew him poetry. His answer, to me anyway, was unexpected to say the least, “I had a religious experience when I was 18. Sitting outside an ivy-covered old brick building on the quad of my campus, I was looking at the opening lines of an epic poem in Latin, the Aeneid: ‘Arma virumque cano Troiae qui primus ab oris. . .‘ Though I did not yet know the language, the sky became brighter, and I could feel my synapses lighting up, and it became clear to me that I was supposed to spend my life writing poetry. For better or worse, for richer and poorer, that’s what I have done.”
I find this fascinating. What strain of curiosity exists for someone to read lines of poetry, or any text for that matter, in a language one doesn’t understand. Truly beguiling or maybe closer to the point, mystifying but I’m not a poet so I’m likely missing something important.
For those that are curious, The Aeneid an epic poem written in Latin by Virgil between 29-19 BC, describes the adventures of Aeneas, a Trojan who fled Troy after it fell to the Greeks and who subsequently made his way to Italy, becoming the ancestor of all Romans. The above quoted Latin phrase in bold type is a small snippet from the opening line of the Aeneid which the entire line in English reads as follows: “I sing of arms and the man who first from the shores of Troy came to Italy and Lavinian shores, exiled by fate, that man who was tossed much both on lands and on the deep by the power of the gods because of the mindful anger of savage Juno; also he suffered many things in war until he could found a city and bring his gods to Latium, whence the Latin race and the Alban fathers and the walls of high Rome” .
Poochigian, in his introduction, feels the need to point out that slavery existed during the Golden Age of Athens, as if it ever went away. He states: “…would do well to acknowledge that the entire edifice of the glorious civilization that was fifth century Athens including its rich tradition of theatrical performance, was built on a foundation of forced, uncompensated labor. Athenians themselves may have been willfully blind to the injustice of reserving democratic self-determination for themselves and relegating their defeated enemies to abject servitude, but it is impossible for us now to ignore it.”
The “built on a foundation” and “willfully blind” are very bold assumptions whose conclusive inerrancy would improve with a smidgen of support from the historical record. Also, to translate the works of a free Athenian citizen, whose works were supposedly built on the backs of slaves, then hold out your hand for payment does seem a bit much. One may wish to consider how the future humans will look upon present-day west coast cities in the U.S. Will their view of us be judged by the abhorrent spectacle of unending tent cities and homelessness, unchecked crime, filth in the streets, untreated mental illness, rampant drug use and addiction? Should the future disparage our attempts to uplift the human condition of some because we failed to uplift all? If we cannot accept the civilizational accomplishments from 2800 years ago because slavery existed then, as it does today, do we expect the future to treat us differently?
Aristophanes — Wikipedia
Aristophanes Biography:
Aristophanes, Greek playwright, born circa 448-6 and died circa 386-5 grew up in Athens during the Age of Pericles, 461-429 BC. His early adult years on into middle age occurred during the declining period of the Athenian Golden Age due to the mounting strategic failures and monetary costs of the city-state’s losing gambles in the Peloponnesian War from 431-404 BC.
It is unknown whether Aristophanes fought in the war, but it is believed he did due to the Athenian compulsory draft of all eligible citizens during the Peloponnesian War. Then again, if he did serve in the military, it didn’t appear to impede his prodigious writing output.
Aristophanes, known as the ‘Father of Comedy’, produced thirty-six to forty plays, maybe more, of which only eleven exist in completed form while another eleven are found in fragments. He is the only writer of Greek ‘Old Comedy’ whose plays still survive.
He submitted his first play, The Banqueters to the festival in Dionysia in 427 BC, receiving second prize out of the three that were accepted for live performance. His plays went on to garner eleven prizes at Dionysia and Lenaea even managing the exceptional feat of winning first and second prize at Lenaea in 422 BC for his plays The Preview and The Wasps respectively.
Aristophanes plays, at least the eleven surviving ones, are all stylistic examples of what is now called ‘Old Comedy’, the initial form of Greek theater comedy. Old Comedy was characterized by the merciless skewering of public figures while entertaining the audience with beautiful lyrical songs, dance, ribald and licentious speech, and absurd plots. Aristophanes plots began sane and logically, centered around an imaginative hero, progressing to a preposterous but victorious heroic conclusion such as in The Birds where a middle-aged burnout from Athens, searching the wilderness for peace, stumbles into a ruling role of the bird kingdom which in the end supplants the Greek gods for supremacy.
Greek Competitive Theater:
Ancient Greeks invented theater with Greek tragedy first appearing in the late sixth century BC. It is believed that Greek theater began as songs and dances, known as the dithyramb, honoring Dionysus or Bacchus, the Greek god of all that was fun: wine, fertility, festivity, insanity, and theater. The songs and dances celebrating fertility evolved into rites of spring with theatrical plays becoming central to the festivities. The Dionysia as the festival became known was the second most important Greek celebration after the Panathenaic, the quadrennial Athenian athletic games.
The theatric festival was eventually held as a competition where three tragic poets or playwrights wrote and produced three tragedies on a common theme. Additionally, the poets were also required to produce a satyr play, a heroic tragedy with cheerful atmospherics and rural backgrounds. An award, initially believed to have been a goat, fortunately becoming a wreath of ivy and/or a bronze tripod cauldron, was given to the best tragic poet. The term “tragedy” comes from the Greek word ‘tragoidia’, which translates to ‘goat song’. From 449 BC onward the best actors, known as protagonists, were also given prizes.
Comedy was introduced at Dionysia in 486 BC with five poets initially competing for the prize. In 440 BC a minor festival to Dionysus was established in January at Lenaea where initially, only comedy was staged. Tragedy was added at Lenaea in 432 BC. Five comedies were presented yearly at Lenaea except during the Peloponnesian War when only three plays were staged. Four tragedies were presented at this winter festival but were composed by only two poets.
Aristophanes’ Theater Awards for Comedy:
Second prize at the Dionysia in 427 BC for The Banqueters (now lost)
First prize at Dionysia in 426 BC for The Babylonians (only fragments remain)
First prize at the Lenaea in 425 BC for The Acharnians
First prize at Lenaea in 424 BC for The Knights
Third (last) prize at Dionysia in 423 BC for The Clouds (first edition now lost)
First prize at the Lenaea in 422 BC for The Preview (now lost)
Second prize at the Lenaea in 422 BC for TheWasps
Second prize at the Dionysia in 421BC for Peace
Second prize at the Dionysia in 414 BC for The Birds
First prize at the Lenaea in 411 BC for Lysistrata
First prize at the Lenaea in 405 BC for The Frogs
Aristophanes — Four Plays Plot Summaries and Commentary:
Clouds is a tale detailing the importance of an education and the resulting moral rot that accompanies it. A spendthrift and unappreciative son Pheidippides is driving his father, Strepsiades, into bankruptcy. Strepsiades counts on the wrong argument, taught by sophists at the Thinkery school with Socrates as the headmaster, to win him a reprieve from his debts.
Symposium by Feuerbach — First version — 1869 — Socrates is in the right center facing the wall.
Sophists, in the original Greek meaning were sages or experts imparting wisdom and learning. During the Golden Age of Athens in fifth century BC, professional educators roamed the Greek empire teaching for a fee on a wide range of subjects from rhetoric, poetry, music, philosophy, and mathematics. Rhetoric or the art of apprising and persuasion was the preeminent study for the litigious Athenians. When discussing sophists, one would be remiss not to mention that Aristophanes had numerous students under his care throughout his career as a playwright, which one can assume were not instructed for free, whereas Socrates taught and lectured for free.
The Clouds that took third (last) at Dionysia in 423 BC is now lost. The one that reaches us here in the 21st century is a revised version of the play from 418 BC, which Aristophanes, it is believed, never presented to the public.
In Plato’s Apology the author claims this play was a contributing factor in the conviction and execution of Socrates for the specious crime of corrupting Athen’s youth.
Birds, taking second prize at Dionysia in 414 BC, attempts to find utopia outside of the struggles of Athens. The plot begins with a worn-out Athenian, Pisthetaerus, wandering in the wilderness with his fellow traveler, Euelpides, looking for Tereus the Hoopoe, supreme leader of the birds. Upon finding Tereus, Pisthetaerus hatches a great idea to establish a city in the sky, Cloudcuckooland and reclaim the birds’ standing as the first among gods.
Many have tried to find allegorical meaning in the play, but sometimes a fairy-tale is just that, a fairy-tale, a fantasy that entertains without it being weighed down with heavy philosophical and political interpretations.
Destruction of Athenian army at Syracuse — Davis 1900 — Wikipedia
Lysistrata, taking first prize at Lenaea in 411 BC, has Aristophanes bringing the matriarchy to the forefront of Greek society were the Athenian wives, brides, and lovers of war-locked men attempt to end the Peloponnesian War. Lysistrata and the other women of Athens hatch a plan to deny sex to the men until they end the war thus denying themselves, their one and only desire in life.
By 411 BC Athens was losing badly in the Peloponnesian War through the treachery of Alcibiades, the incompetence of military commanders in Sicily and elsewhere, and the political blunders emanating from Athens. Having lost most of their navy in 413 BC, Athens was slowing and mercilessly succumbing to Sparta and its ally, Persia, with their tightening noose around Athens’ perimeter choking off their much-needed trade and silver resources to continue the war.
The play has feminist overtones, but it is unabashedly an enactment of societal male domination designed to protect women from their baser and irrational instincts. While the play is a creed to the ethos of patriarchy, it subtly informs the Athenians that all is lost, and it was time to make peace with Sparta.
Women of the Assembly goes by more names than the devil: Assemblywomen, Congresswomen, A Parliament of Women, Women at the Assembly, Women of Ecclesia, Women in Parliament, Women in Power, and possibly others. Ecclesia, along with the plethora of previously listed names, in ancient Greece was the assembly of citizens of the city-state which included all male citizens 18 years and older. In Aristophanes time the Ecclesia was summoned by the ruling Boule of four hundred, a Greek council or senate. The assemblies were charged with debating and voting on matters presented to them by the council.
The play, presented in 391 BC, is one of Aristophanes’ weaker and rightly, less appreciative efforts, garnering no awards at Dionysia or Lenaea. The women of Athens take over the Ecclesia, dressed as men and force a communistic system of sexual equity for all, the ugly and the beautiful, and a ban on the rich. Equality of outcomes, of one ring, to rule them all.
The play on the surface is an exploration of feminist power in government whereas it is truly a rebuke of effeminate men in the halls of government. Aristophanes believed in a binary world. If men and women were interchangeable and indistinguishable then madness and sadness is everyone’s just reward.
Literary Criticism:
German poet Henrich Heine said: “There is a God, and his name is Aristophanes.” Once a god is conceded all negatives melt away. I will concede the obvious–the negatives are not only trivial but possibly non-existent.
Aristophanes plays were filled not only with comedy but with fantasy and fetish, irrationalism, satire, ribald commentary, and vulgar ridicule of Athenian society. Aristophanes respected no sacred cows, skewering everyone and everything with impunity, an unrestrained destruction, fairly or unfairly, imparting a message to all comers that they were mostly fools. Open season was declared on poetry, religion, philosophy, and politics as were the famous and infamous of society such as Socrates, Cleon, fellow poet Euripides, and when he ran out of the famous, he turned his sharp swords of locution on the Athenian people. He truly was a god of Greek poetry, comedy, and theater.
Aristophanes surfeit use of vulgarity, phallic imaging, and sexual inuendo comes across as juvenile upon reading his plays but then these plays are for presentation at festivals honoring Bacchus, the Greek god of wine. It may not be unrealistic to assume that his audience, at a minimum, is slightly inebriated, in which case Aristophanes isn’t being crude but deliberately playing to his audience’s relaxed mental state.
Poochigian believes in magic. The magic of poetry, stating in 2021, “Poetry is a magic circle of sound and image in which anything can happen. Yes, poetry means magic to me, and I see the poet as a magician who, with his/her incantations, creates special spaces outside of prose and everyday life.” He is an able translator of Aristophanes plays bringing his Greek poetry into realm of the vernacular of almost blue-collar English but managing to leave the magic behind in the agoras and councils of the Athens.
Poochigian’s translation of Tereus’, king of the birds, great speech summoning his subjects is typical, “…come here, all you endowed with wings, all you who flutter over acres of fertile land, you myriad throngs who feed on grain, you swift seed-pickers who warble such delightful songs. Come all that over furrowed ground twitter, molto espressivo, this pleasant sound–tio, tio, tio, tio, tio, tio, tio, tio...” Where is the beauty, the magic in this translation? This is prose of the common man. It is amusing though that the Italian term, molto espressivo, meaning very expressive, is used to translate the Greek to English.
An anonymous translator from the early 20th century gives us Epops summoning his subjects, “…here, here, quick, quick, quick, my comrades in the air: all you who pillage the fertile farming lands, the numberless tribes who gather and devour the barley seeds, the swift flying race that sings so sweetly. And you whose gentle twitter resounds through the fields with the little cry of tiotiotiotiotiotiotiotio…” This is poetry. This is magic.
Tereus Confronted with the Head of his Son Itys — Rubens — 1636-38
Epops, in Latin and Greek, is a hoopoe. A bird with a long beak and a crest of feathers. Why the anonymous translator called Tereus Epops is unknown. The name of the king of birds in Aristophanes play is the hoopoe Tereus. Tereus is a character from Greek mythology who was the king of Thrace and the son of Ares, the god of war, and Bistonis, a water nymph. He married Procne, the daughter of Pandion, the king of Athens. However, he also raped and mutilated his sister-in-law Philomela, who was Procne’s sister. As a result, Procne and Philomela took revenge on Tereus by killing his son Itys and serving him as a meal to Tereus. When Tereus discovered the truth, he tried to kill them, but the gods intervened and turned them all into birds. Tereus became a hoopoe. Procne became a nightingale with a beautiful song. Philomela became a swallow who could not sing.
Aristophanes’ Surviving Complete Plays Bibliography:
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