Shortly after moving to Berkeley, Weinberg slips a disc and is bedbound. He reads Chandrasekhar’s stellar physics book, which helped spark his interest in astrophysics. They decide to stay on the San Francisco side of the bay. At that time, Berkeley was the world’s leading center of experimental research on elementary particles and the newly commissioned Bevatron was the latest particle accelerator. Weinberg resolves to do some work that will be useful to Berkeley experimenters and sets about studying muon physics. In Spring 1960, he is offered and accepts a tenure-track position as an assistant professor. He is invited to join JASON, the group of defense consultants. He begins teaching and learns that he loves it. He decides to take a year abroad via an Alfred Sloan Fellowship and he and Louise buy a round-the-world ticket.

An examination of the Anatolian sources of Greek theogonic traditions, syncretistic myths that took shape in admixed Ur-Aeolian–Luvian communities in the Late Bronze Age, and descendent Aeolian assemblages of mythic and cult elements that persist into the Iron Age. Essential to many of these traditions is the presence of honey, especially honey having psychotropic properties of a sort that occurs naturally along the southern and eastern shores of the Black Sea.

Exploration of the mythic concept of Aia, region of the rising sun, and its Hurrian and Luvo-Hittite background, its introduction to European Mycenaean Greeks by the Ur-Aeolians (Ahhiyawans) of Anatolia, and Aeolian Argonautic elaborations.

Chapter 3 focusses on the temple of Hera at Foce del Sele north of the Greek colony of Poseidonia-Paestum in southern Italy. New archaeometric analysis on the metopes from the Hera sanctuary near the mouth of the river Sele has made it possible to propose a new reconstruction of the oldest Hera temple on the site, which belongs to the first generation of Doric stone temples. The study of the architectural elements confirms the decorative nature of the first Doric friezes. Moreover, by analyzing the mythological subjects on the frieze and comparing them with other early Doric temples in Selinous, Delphi, and Athens, it can be shown that the tendency to choose Panhellenic themes over local traditions is a general feature of early Doric temples. Because of the detachment of the imagery from local traditions, the Doric temple is described as a “non-place” according to the definition of the French anthropologist Marc Augé. Conceiving temples as standardized “non-places” that could be set up in any given local environment was crucial to the agendas of Greek elites, who needed to reorganize agricultural and urban landscapes to regulate population pressure and social tensions – both in the colonies and in homeland Greece.

The cholos which is one of the constitutive features of Hera is at the heart of this chapter, which treats the narratives and traditions which recount conflicts involving the Hera of Zeus and certain of Zeus’s sons (e.g. Herakles, Dionysos, Hephaistos), and where her wrath is decisive for the definition of their divine prerogatives and their full integration into the Olympian order. By challenging some of Zeus’s illegitimate children, Hera works as a power of legitimation, redefining the divine family. In the world of heroes, the angry Hera is an agent of legitimation as well, but also of delegitimation, especially in cases of human sovereignty: her intervention contributes to identifying rulers whose sovereignty is rotten, as is the case with the royal family of Thebes under Oedipus, and that of Iolkos, in the epic of the Argonauts. Her interventions are nothing but actions that take charge of and realise the boulai of all the gods collectively and of her husband in particular. She does this, to be sure, in her own way, as a goddess whose characteristic is constructive opposition, but her anger remains, in the final analysis, at the service of an order guaranteed by Zeus.

Chapter 4 explores corpse abuse in both the Hellenistic and Flavian Argonautica poems, though the emphasis falls on Valerius’ epic. The treatment of the dead comes to the fore particularly in the intestine violence in Valerius’ depiction of the Lemnian massacre in VF 2 and in the Colchian war between the brothers Perses and Aeetes in book 6. In each case the conflict is tinged with the stain of Lucanesque civil war, culminating in a degeneration of violence with abuses aimed at the living and the dead. Valerius’ most extensive engagement with the theme comes during the Argonauts’ confrontation with king Amycus, whose rustic cave is a horror-show of corporal savagery and sadism. The major scene of corpse abuse in Apollonius’ Argonautica occurs when Jason murders Medea’s brother Absyrtus and ritually truncates his corpse. Though this particular mythic scene does not appear in Valerius’ epic, the influence of Apollonius’ poem sends clear shockwaves through the Flavian epic. While Valerius’ poem shows evidence of Apollonian and Lucanian influence in the handling of post mortem violence, it pushes back upon these more visceral expositions by reviving Virgilian distancing effects.