The Aventine Keyhole is said to allow the curious to peer through three sovereign territories at once: the Order of Malta’s property, Italy, and Vatican City (Photograph: Order of Malta)
Patrick Comerford
I have been to some of the smallest states in Europe over the years. Both the Vatican and San Marino are completely landlocked within Italian territory, yet are sovereign entities themselves, with all the international rights and obligations that entails.
Malta is off the coast of Italy, but it too is a sovereign, independent, internationally recognised state and, unlike San Marino and the Vatican, it is a full member of the European Union.
I have missed out on visiting Monaco, Lichtenstein and Andorra, which are also counted as European microstates, although on one occasion I came close to standing on former Andorran sovereign territory when I stood on the steps of the court building in Perpignan, once the supreme court of Andorra although it is in French territory.
Cyprus, where I have worked and been on holiday, and Luxembourg, are too large, both in land territory and population numbers, to be bring the six European microstates up to eight in number. The Isle of Man, which I visited in my teens, and the many Channel Islands, such as Guernsey, Jersey, Alderney and Sark, are not fully sovereign as they are crown dependencies of the United Kingdom and they do not represent themselves in international bodies such as the UN.
The former Supreme Court of Andorra was once in the French city of Perpignan (Photograph: Patrick Comerford)
While the microstates have sovereignty over their own territory, there are small autonomous territories in Europe that, despite having more or less own independent government, executive branch, legislature, judiciary, police, and other trappings of independence, are nonetheless under the sovereignty of another state. Some of those anomalous places I have visited include Gibraltar, which is a British overseas territory surrounded by Spain, but not a separate independent state.
And I have been to places that are unusual, such as Mount Athos, the autonomous monastic community in Greece, often described as a monastic state and under the direct jurisdiction of the Ecumenical Patriarch of Constantinople.
In Cyprus, I have passed though Akrotiri and Dhekelia, which is a British overseas territory, and I have crossed the ‘Green Line’ in Nicosia into the so-called ‘Turkish Republic of Norther Cyprus’, hardly a microstate as it remains essentially the Turkish-occupied part of the divided island and its statehood is not recognised by the UN, the EU, any EU member state or in international law.
The border crossing between San Marino and Italy … the mountain republic is totally surrounded by Italian territory (Photograph: Patrick Comerford)
At times, counting these places is like counting sheep in restless or sleepless moments in the night, and reminiscent of the 99 Ealing comedy Passport to Pimlico, which I was writing about the week before last (7 August 2026). But over the weekend, I found myself asking whether I had missed out on listing one European microstate that I may also have visited in the past.
The Sovereign Military Hospitaller Order of Saint John of Jerusalem, of Rhodes and of Malta, to give the order its formal and legal name, is a sovereign entity in its title and in international law and it has diplomatic relations with many sovereign states and nations. It no longer has territory, and certainly not in Jerusalem, Rhodes, or Malta, all of which I have visited in the past. On the other hand, some of the order’s buildings in Rome, including its headquarters at the Magistral Palace, have special autonomous privileges in Italian law.
Although not a state, the Order of Malta or the Knights of Malta is a sovereign entity under international law. It has permanent non-state observer status at the UN, it has full diplomatic relations, including embassies, with 115 states, it issues its own stamps, coins, passports and license plates, and it has its own army medical corps.
The Grand Master, who is elected for ten years, is known as the Prince and Grand Master, and is both the religious superior and the Sovereign of the Order of Malta, and also holds the title of Most Eminent Highness.
The biometric passports issued by the Order of Malta are diplomatic and service passports and are said to be among the rarest in the world, with only about 500 in total. They are reserved strictly for members of the government (Sovereign Council), diplomatic corps, and select humanitarian officials, and they are recognised in over 100 countries.
The Battle of Lepanto (1571) by Karel Škréta above the altar in the Church of Our Lady Beneath the Chain, a church linked to the Knights of Malta in Prague (Photograph: Patrick Comerford)
Two friends on Facebook were having a discussion the weekend before last about the international status of the Order of Malta. One suggested that the Order of Malta, rather than the Vatican, is technically the pedantic correct answer to the question, ‘What is the world’s smallest state?’
Unlike the Holy See, which is sovereign over the Vatican City, the Order of Malta has no territory. However, its headquarters in the Palazzo Malta on Via dei Condotti and the Villa Malta on the Aventine Hill are granted extraterritoriality by Italy, and Malta extends the same status to the order’s historical headquarters in Fort St Angelo.
The Aventine Keyhole is a famous peephole in the green door of the Villa del Priorato di Malta in Rome. Looking through the keyhole gives sight of a perfectly manicured garden hedge framing the dome of Saint Peter’s Basilica. This unique spot is said to allow the curious to peer through three sovereign territories at once: the order’s property, Italy, and Vatican City.
The Aventine Hill is one of the Seven Hills on which ancient Rome was built. I stayed once in Sant’Anselmo, the Benedictine Abbey on the Aventine Hill, as a guest during a conference on the Church in China. The campus includes Sant’Anselmo Abbey, the offices of the Benedictine Confederation, the residence of the Abbot Primate, the College of Sant’Anselmo, as well as the Church of Sant’Anselmo.
The campus faces onto the Piazza dei Cavalieri di Malta, the square on the Aventine Hill created in 1764 by the architect Giovanni Battista Piranesi. Outside, on the square, tourists queue up in long lines to peer through the keyhole of the ‘Buco della Serratura’ as they are told that are standing in one state (Italy), looking through another one (Order of Malta), and seeing a third (Vatican).
The former Palace of the Grand Masters in Valletta is now the office of the President of Malta (Photograph: Patrick Comerford)
I have visited the former Palace of the Grand Masters in Rhodes. The Knights of Rhodes were expelled from the island by the Ottoman Turks in 1522, and the surviving knights sailed first to Crete, then under Venetian rule, as a staging and regrouping point before moving on to Sicily and eventually Malta, becoming the Knights of Malta. They lost their last footholds in Crete in 1669. The knights were expelled from Malta by Napoleon in 1798, and the former Palace of the Grand Masters in Valletta is now the office of the President of Malta.
Ever since, the Magistral Villa has been at the heart of the Order of Malta’s institutional life, welcoming heads of state, ambassadors and visitors from around the world. It is home to Piranesi’s Church of Santa Maria in Aventino and to the keyhole framing the dome of Saint Peter’s Basilica.
No passport checks are needed for this experience – but then I’ve never been asked for a passport going in or out of the Vatican or San Marino either. Unlike Monaco, San Marino or Andorra, neither the Vatican nor the Order of Malta has an international football team or football league. Monaco has own international team, but AS Monaco plays in Ligue 1, the top tier of French football, and very successfully too. San Marino is currently the lowest-ranked FIFA-affiliated national football team, having won only three matches since their inception. Its chances might improve dramatically if either the Vatican or San Marino decided to sign up, and perhaps signing up the Order of Malta might even increase the moral tone of the pressure on Gianno Infantino to stand down.
As for the knights’ former territories, Rhodes is a part of Greece and Malta is a sovereign, independent EU-member state. And Air Malta is not the air force of the Knights of Malta – its a wholly-owned subsidiary of Ryanair, and it operates scheduled flights on behalf of Ryanair. It’s more like the ‘Nights of Malta’ and the nearest you get to an order, I suppose, is the orderly queueing for ‘Priority’ and ‘Non-Priority’ boarding.
Malta Air … more like the ‘Nights of Malta’ than the ‘Knights of Malta’, flies the flag for Ryanair (Photograph: Patrick Comerford, 2026)
Showing posts with label Movies. Show all posts
Showing posts with label Movies. Show all posts
31 August 2026
Peering through the keyhole,
but is the Order of Malta
Europe’s smallest microstate
or an anomalous leftover?
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17 August 2026
Daily prayer in Ordinary Time 2026:
102, Monday 17 August 2026
‘He went away grieving, for he had many possessions’ (Matthew 19: 22) … inside an antiques shop in the old town in Rethymnon in Crete (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Eleventh Sunday after Trinity (Trinity XI, 16 August 2026).
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Give the money to the poor, and you will have treasure in heaven’ (Matthew 19: 21) … old coins in a tin box outside an antiques shop in Rethymnon (Photograph: Patrick Comerford)
Matthew 19: 16-22 (NRSVA):
16 Then someone came to him and said, ‘Teacher, what good deed must I do to have eternal life?’ 17 And he said to him, ‘Why do you ask me about what is good? There is only one who is good. If you wish to enter into life, keep the commandments.’ 18 He said to him, ‘Which ones?’ And Jesus said, ‘You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; 19 Honour your father and mother; also, You shall love your neighbour as yourself.’ 20 The young man said to him, ‘I have kept all these; what do I still lack?’ 21 Jesus said to him, ‘If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ 22 When the young man heard this word, he went away grieving, for he had many possessions.
‘Sell your possessions, and give the money to the poor, and you will have treasure in heaven’ (Matthew 19: 21) … a market stall in Blackrock, Co Dublin (Photograph: Patrick Comerford)
Today’s Reflection:
The man who comes to Jesus for advice in this morning’s Gospel reading is first of all described as ‘someone’ or merely ‘one’ (εἷς). Later, in verses 20 and 22, he is a νεανίσκος (neanískos), a young man, a man in the early stages of adult life, even a young lad.
Earlier in this chapter, in Saturday’s reading (Matthew 19: 13-15), we came across the word παιδία (padía), a term of endearment, ‘my dear children,’ that is also used alongside a similar word τεκνία (teknía) in I John as a term of familiar address or endearment for adult members of the church – our equivalent today of men addressing their friends as ‘lads’, ‘boys’ or ‘guys’. The word is still used in this way in modern Greek, as found in the song Τα Παιδιά του Πειραιά (Ta Pediá tou Pireá, ‘The Children of Piraeus’), sung by Melina Mercouri in the film Never on Sunday (1960).
But, somehow, tradition has raised the young man in this morning’s Gospel reading to the status of the ‘rich young man’ or even a ‘rich young ruler’. The word ‘rich’ is used nowhere in the original text, although we are told ‘he had many possessions’ (verse 22).
He has many possessions, but he knows this is not enough. He wants to possess eternal life, and comes to Jesus for advice.
Jesus advises him to keep the commandments, and then cites just five of the Ten Commandments, and in an apparently random order: you shall not murder; you shall not commit adultery; you shall not steal; you shall not bear false witness; honour your father and mother.’ These are the social commandments, omitting the commandment not to covet, and none of the commandments about our relationship with God are cited.
Jesus then adds a commandment that is not in the Ten Commandments: ‘also, you shall love your neighbour as yourself.’
This too is the summation of Leviticus 19, the chapter that instructs the people on how to ‘be holy.’ Leviticus 19 begins with the commandment, ‘You shall be holy, for I the Lord your God am holy’ (19: 2), and then offers a list of laws that mainly have to do with relationships, from honouring parents (19: 3) to caring for the foreigners who live in the land (19: 33-34).
To ‘be holy,’ then, has to do with treating other people with justice and mercy, caring for the poor (19: 9-10), being honest (19: 11-13, 35-36), having respect for elders (19: 32), and, in general, acting with moral and ethical integrity.
At the heart of these laws is the commandment, ‘You shall love your neighbour as yourself’ (19: 18). It is part of a passage (19: 17-18) that instructs the people not to hate one another, not to take revenge or bear a grudge against one another, but to love one another. This verse and 14 other verses in this chapter in Leviticus end with the refrain of the Holiness Code: ‘I am the Lord.’
The point of the chapter seems to be that because the Lord is holy, and because humans are made in the image of God, those who are called to emulate God’s holiness are to do so by acting with mercy and love toward our fellow humans.
A very similar commandment is at the end of the chapter, in 19: 34: ‘The alien who resides with you shall be to you as the citizen among you; you shall love the alien as yourself, for you were aliens in the land of Egypt: I am the Lord your God.’
The commandment to ‘love your neighbour as yourself’ is not to be understood, then, as applying only to those we see as being like us. We are also commanded to love the ‘alien,’ that is, the foreigner or outsider in our midst.
The parable of the Good Samaritan – which begins by quoting Leviticus 19: 18 and the lawyer’s question, ‘Who is my neighbour?’ – makes much the same point (see Luke 10: 25-37).
Leviticus 19: 18 is, of course, the verse Jesus cites when he advises the ‘rich young man’ and he cites it again later as the second part of the greatest commandment.
A lawyer asks Jesus, ‘Teacher, which commandment in the law is the greatest?’ And Jesus replies: ‘“You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” This is the greatest and first commandment. And a second is like it: “You shall love your neighbour as yourself.” On these two commandments hang all the law and the prophets’ (Matthew 22: 34-40).
In this morning’s reading, the young man says he has kept all these commandments. Jesus then says to him, ‘If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ When the young man heard this word, ‘he went away grieving, for he had many possessions.’
Saint John of the Cross has written: ‘In the twilight of life, God will not judge us on our earthly possessions and human success, but rather on how much we have loved.’
Dietrich Bonhoeffer wrote in a similar vein in The Cost of Discipleship: ‘Earthly possessions dazzle our eyes and delude us into thinking that they can provide security and freedom from anxiety. Yet all the time they are the very source of anxiety.’
‘In the twilight of life, God will not judge us on our earthly possessions and human success, but rather on how much we have loved’ (Saint John of the Cross)
Today’s Prayers (Monday 17 August 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 16 to 22 August 2026 (pp 30-31), is ‘Hope in the Making’. This theme was introduced yesterday with a reflection by Grace Murray, a USPG volunteer. The prayers this week come courtesy of passersby at Greenbelt Festival 2025.
The USPG Prayer Diary today (Monday 17 August 2026) invites us to pray:
God of all creation, bless the Earth and all its creatures, that they may thrive in safety and abundance. May your Spirit guide us to care for this world with love and attentiveness.
The Collect of the Day:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord of all mercy,
we your faithful people have celebrated that one true sacrifice
which takes away our sins and brings pardon and peace:
by our communion
keep us firm on the foundation of the gospel
and preserve us from all sin;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ.
Yesterday’s reflections
Continued tomorrow
The Ten Commandments represnted on the facade of the Spanish Synagogue in Prague (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Eleventh Sunday after Trinity (Trinity XI, 16 August 2026).
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Give the money to the poor, and you will have treasure in heaven’ (Matthew 19: 21) … old coins in a tin box outside an antiques shop in Rethymnon (Photograph: Patrick Comerford)
Matthew 19: 16-22 (NRSVA):
16 Then someone came to him and said, ‘Teacher, what good deed must I do to have eternal life?’ 17 And he said to him, ‘Why do you ask me about what is good? There is only one who is good. If you wish to enter into life, keep the commandments.’ 18 He said to him, ‘Which ones?’ And Jesus said, ‘You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; 19 Honour your father and mother; also, You shall love your neighbour as yourself.’ 20 The young man said to him, ‘I have kept all these; what do I still lack?’ 21 Jesus said to him, ‘If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ 22 When the young man heard this word, he went away grieving, for he had many possessions.
‘Sell your possessions, and give the money to the poor, and you will have treasure in heaven’ (Matthew 19: 21) … a market stall in Blackrock, Co Dublin (Photograph: Patrick Comerford)
Today’s Reflection:
The man who comes to Jesus for advice in this morning’s Gospel reading is first of all described as ‘someone’ or merely ‘one’ (εἷς). Later, in verses 20 and 22, he is a νεανίσκος (neanískos), a young man, a man in the early stages of adult life, even a young lad.
Earlier in this chapter, in Saturday’s reading (Matthew 19: 13-15), we came across the word παιδία (padía), a term of endearment, ‘my dear children,’ that is also used alongside a similar word τεκνία (teknía) in I John as a term of familiar address or endearment for adult members of the church – our equivalent today of men addressing their friends as ‘lads’, ‘boys’ or ‘guys’. The word is still used in this way in modern Greek, as found in the song Τα Παιδιά του Πειραιά (Ta Pediá tou Pireá, ‘The Children of Piraeus’), sung by Melina Mercouri in the film Never on Sunday (1960).
But, somehow, tradition has raised the young man in this morning’s Gospel reading to the status of the ‘rich young man’ or even a ‘rich young ruler’. The word ‘rich’ is used nowhere in the original text, although we are told ‘he had many possessions’ (verse 22).
He has many possessions, but he knows this is not enough. He wants to possess eternal life, and comes to Jesus for advice.
Jesus advises him to keep the commandments, and then cites just five of the Ten Commandments, and in an apparently random order: you shall not murder; you shall not commit adultery; you shall not steal; you shall not bear false witness; honour your father and mother.’ These are the social commandments, omitting the commandment not to covet, and none of the commandments about our relationship with God are cited.
Jesus then adds a commandment that is not in the Ten Commandments: ‘also, you shall love your neighbour as yourself.’
This too is the summation of Leviticus 19, the chapter that instructs the people on how to ‘be holy.’ Leviticus 19 begins with the commandment, ‘You shall be holy, for I the Lord your God am holy’ (19: 2), and then offers a list of laws that mainly have to do with relationships, from honouring parents (19: 3) to caring for the foreigners who live in the land (19: 33-34).
To ‘be holy,’ then, has to do with treating other people with justice and mercy, caring for the poor (19: 9-10), being honest (19: 11-13, 35-36), having respect for elders (19: 32), and, in general, acting with moral and ethical integrity.
At the heart of these laws is the commandment, ‘You shall love your neighbour as yourself’ (19: 18). It is part of a passage (19: 17-18) that instructs the people not to hate one another, not to take revenge or bear a grudge against one another, but to love one another. This verse and 14 other verses in this chapter in Leviticus end with the refrain of the Holiness Code: ‘I am the Lord.’
The point of the chapter seems to be that because the Lord is holy, and because humans are made in the image of God, those who are called to emulate God’s holiness are to do so by acting with mercy and love toward our fellow humans.
A very similar commandment is at the end of the chapter, in 19: 34: ‘The alien who resides with you shall be to you as the citizen among you; you shall love the alien as yourself, for you were aliens in the land of Egypt: I am the Lord your God.’
The commandment to ‘love your neighbour as yourself’ is not to be understood, then, as applying only to those we see as being like us. We are also commanded to love the ‘alien,’ that is, the foreigner or outsider in our midst.
The parable of the Good Samaritan – which begins by quoting Leviticus 19: 18 and the lawyer’s question, ‘Who is my neighbour?’ – makes much the same point (see Luke 10: 25-37).
Leviticus 19: 18 is, of course, the verse Jesus cites when he advises the ‘rich young man’ and he cites it again later as the second part of the greatest commandment.
A lawyer asks Jesus, ‘Teacher, which commandment in the law is the greatest?’ And Jesus replies: ‘“You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” This is the greatest and first commandment. And a second is like it: “You shall love your neighbour as yourself.” On these two commandments hang all the law and the prophets’ (Matthew 22: 34-40).
In this morning’s reading, the young man says he has kept all these commandments. Jesus then says to him, ‘If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ When the young man heard this word, ‘he went away grieving, for he had many possessions.’
Saint John of the Cross has written: ‘In the twilight of life, God will not judge us on our earthly possessions and human success, but rather on how much we have loved.’
Dietrich Bonhoeffer wrote in a similar vein in The Cost of Discipleship: ‘Earthly possessions dazzle our eyes and delude us into thinking that they can provide security and freedom from anxiety. Yet all the time they are the very source of anxiety.’
‘In the twilight of life, God will not judge us on our earthly possessions and human success, but rather on how much we have loved’ (Saint John of the Cross)
Today’s Prayers (Monday 17 August 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 16 to 22 August 2026 (pp 30-31), is ‘Hope in the Making’. This theme was introduced yesterday with a reflection by Grace Murray, a USPG volunteer. The prayers this week come courtesy of passersby at Greenbelt Festival 2025.
The USPG Prayer Diary today (Monday 17 August 2026) invites us to pray:
God of all creation, bless the Earth and all its creatures, that they may thrive in safety and abundance. May your Spirit guide us to care for this world with love and attentiveness.
The Collect of the Day:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord of all mercy,
we your faithful people have celebrated that one true sacrifice
which takes away our sins and brings pardon and peace:
by our communion
keep us firm on the foundation of the gospel
and preserve us from all sin;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ.
Yesterday’s reflections
Continued tomorrow
The Ten Commandments represnted on the facade of the Spanish Synagogue in Prague (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
07 August 2026
No passport to Pimlico
is needed for an afternoon
visit to the streets and
squares of Thomas Cubitt
‘Passport to Pimlico’ … a scene in the Ealing comedy includes stopping an Underground train and demanding passports (Photograph: Patrick Comerford, 2026)
Patrick Comerford
The Ealing comedies, produced between 1947 and 1957, were known for their gentle irony, eccentric characters, and sharp social satire, often pitting the ordinary, well-meaning underdog against pompous authority or rigid social systems.
Three of those classics from Ealing Studios were produced in 1949 alone: Kind Hearts and Coronets, a dark comedy in which a disinherited man tries to murder eight relatives to claim a title, with Alec Guinness playing all the family victims; Passport to Pimlico, where a London neighbourhood discovers it is legally a part of Burgundy in France, leading to absurd stand-offs with bureaucracy and officialdom; and Whisky Galore!, when remote Scottish islanders scramble to salvage 50,000 cases of whisky from a shipwreck during a wartime drought.
Other well-remembered films in the series include The Lavender Hill Mob (1951); The Man in the White Suit (1951) and The Ladykillers (1955).
Present-day Pimlico was first laid out over 200 years ago in 1825 (Photograph: Patrick Comerford, 2026)
The story of Passport to Pimlico involves the discovery of lost treasure and legal documents that lead to a small part of Pimlico being declared a legal part of the Duchy of Burgundy, exempting the area from the post-war rationing and other bureaucratic restrictions. The film evokes nostalgia for the spirit and unity in London during the Blitz after the war and looks at what is regarded as English resilience, and celebrates working class heroes in a quintessentially middle class area.
When an unexploded bomb detonates in Miramont Gardens in Pimlico, the explosion reveals a long-buried cellar filled with artwork, coins, jewellery and an ancient charter from Edward IV that cedes a house and its estates to the last Duke of Burgundy after the Battle of Nancy in 1477 As the charter had never been revoked, an area of Pimlico is declared a left-over legal part of Burgundy.
When rationing and other post-war restrictions is abolished in Pimlico, the enclave is flooded with black marketeers and shoppers. In responses and recriminations, area is surrounded with barbed wire, the residents stop an Underground train as it passes through Burgundy demanding to see passports, and all water and food are cut off at the new border. After tense diplomatic negotiations, Burgundy is reunited with Britain – and ration books return, along with British weather as a summer heatwave turns to a torrential downpour.
‘Rus in Urbe’ … the squares of Pimlico still have private gardens for the sole use of residents (Photograph: Patrick Comerford, 2026)
I spent the afternoon in Pimlico yesterday, wandering around its elegant Georgian terraces and squares, enjoying its architectural legacy and visiting is churches. To my disappointment, but not to my surprise, there is no Miramont Gardens in Pimlico. But no one asked to see my passport, and in the street cafés and the spillover onto the streets from the bars and restaurant it can be seen there is not even a hint of the memory of post-war rations and restrictions.
Pimlico in central London is part of the City of Westminster, between Victoria Station and the River Thames. It was built as a southern extension to neighbouring Belgravia, and has more than 350 Grade II–listed buildings and many Grade II* listed churches.
The grid of residential streets at the heart of Pimlico was laid out by the planner Thomas Cubitt, beginning over 200 years ago in 1825. It includes three garden squares, Saint George’s Square, Warwick Square and Eccleston Square, and the wider avenues of Belgrave Road and Saint George’s Drive.
Pimlico also includes Dolphin Square, built in 1935-1937, and Churchill Gardens and Lillington and Longmoore Gardens, built after the war. Churchill Gardens, developed in 1946-1962, replaced several terraces designed by Cubitt terraces and damaged in the Blitz.
The name Pimlico may sound Spanish or Italian, but the originsof the name remain shrouded in legend and local lore (Photograph: Patrick Comerford, 2026)
The name Pimlico sounds Spanish or Italian, but various legends ascribe it to either Ben Pimlico, a publican in Hoxton, or from trade on the river with American Indians.
Pimlico dates back to the royal Manor of Ebury, which was sold off by James I In 1623. It was inherited by Mary Davies, a young heiress in 1666, whose dowry included what are present-day Pimlico and Belgravia, and much of Mayfair and Knightsbridge. At the age of 12, she married Sir Thomas Grosvenor of Eaton Hall, Cheshire, in 1677. Their descendants in the Grosvenor family became Marquesses and later Dukes of Westminster.
Thomas Cubitt was contracted by Lord Grosvenor to develop the once marshy lands of Pimlico in 1825. Cubitt developed Pimlico as a grid of attractive white stucco terraces along Saint George’s Drive, Belgrave Road and Lupus Street, and on Eccleston Square, Warwick Square and Saint George’s Square. Smaller, three-storey houses were built on the side streets.
Several Peabody estates were designed to provide affordable, quality working class housing in the late 19th century, and when the Revd Gerald Olivier, father of Laurence Olivier, moved from Notting Hill to Pimlico as the curate of Saint Saviour’s in 1912, he came as a ‘slum priest’ for west London.
Pimlico is close to the Houses of Parliament and so it became a lively area for political life in the early 20th century. The Labour Party and the Trades Union Congress once shared offices at 33 Eccleston Square. Sir Winston Churchill lived at 33 Eccleston Square and Morpeth Terrace for a time. The fascist leader Oswald Mosley lived at Dolphin Square, until his arrest in 1940, and it was the headquarters of Charles De Gaulle and the Free French for much of World War II.
The statue of Thomas Cubitt by William Fawke (1948-2018) at the corner of Denbigh Street and Saint George’s Drive (Photograph: Patrick Comerford, 2026)
After World War II, many of the larger Victorian houses were converted into small hotels. The Duke of Westminster sold off much of the Grosvenor estate, including Pimlico, in 1953. Pimlico was designated a conservation area in 1968 and successive waves of development since then have given Pimlico an interesting social mix.
The Anglican churches in Pimlico included Saint Gabriel’s, Saint Saviour’s and Saint James the Less, and Saint Peter’s, Eaton Square, Belgravia, was known as Saint Peter’s, Pimlico, until the 1870s. I visited Saint Gabriel’s, Saint Saviour’s and Saint Peter’s during my stroll around Pimlico yesterday, but more about them in the days to come, hopefully.
Artistic, literary and other notable figures who have lived in Pimlico include the illustrator Aubrey Beardsley, the writers Joseph Conrad, Bram Stoker and Barbara Pym, Jomo Kenyatta, first president of Kenya, the Hindu philosopher Swami Vivekananda, Walter Clopton Wingfield, the father figure in lawn tennis, the designer Laura Ashley, and the dancer Isadora Duncan.
‘Passport to Pimlico’ celebrates working class heroes and resilience in a quintessentially middle class area (Photograph: Patrick Comerford, 2026)
Surprisingly, the outdoor scenes in the Ealing comedy Passport To Pimlico were shot not in Pimlico but about a mile away in Lambeth. The scene of food airlifts into the enclave of Burgundy may have been inspired by the flights during the Berlin Blockade in 1948-1949.
For many, the film continues to celebrate English values of individualism, tolerance and compromise. But even today it points to the absurdity of passport border checks between Britain and France.
It is a reminder that England has always shared a common cultural legacy and identity with the rest of Europe, and a reminder too of the absurdity of trying to live in insular isolation in a post-war Europe that sought to bring us closer to one another as a way of countering war and the potential rise again of authoritarianism.
Past residents of Pimlico have included Sir Winston Churchill (Photograph: Patrick Comerford, 2026)
Patrick Comerford
The Ealing comedies, produced between 1947 and 1957, were known for their gentle irony, eccentric characters, and sharp social satire, often pitting the ordinary, well-meaning underdog against pompous authority or rigid social systems.
Three of those classics from Ealing Studios were produced in 1949 alone: Kind Hearts and Coronets, a dark comedy in which a disinherited man tries to murder eight relatives to claim a title, with Alec Guinness playing all the family victims; Passport to Pimlico, where a London neighbourhood discovers it is legally a part of Burgundy in France, leading to absurd stand-offs with bureaucracy and officialdom; and Whisky Galore!, when remote Scottish islanders scramble to salvage 50,000 cases of whisky from a shipwreck during a wartime drought.
Other well-remembered films in the series include The Lavender Hill Mob (1951); The Man in the White Suit (1951) and The Ladykillers (1955).
Present-day Pimlico was first laid out over 200 years ago in 1825 (Photograph: Patrick Comerford, 2026)
The story of Passport to Pimlico involves the discovery of lost treasure and legal documents that lead to a small part of Pimlico being declared a legal part of the Duchy of Burgundy, exempting the area from the post-war rationing and other bureaucratic restrictions. The film evokes nostalgia for the spirit and unity in London during the Blitz after the war and looks at what is regarded as English resilience, and celebrates working class heroes in a quintessentially middle class area.
When an unexploded bomb detonates in Miramont Gardens in Pimlico, the explosion reveals a long-buried cellar filled with artwork, coins, jewellery and an ancient charter from Edward IV that cedes a house and its estates to the last Duke of Burgundy after the Battle of Nancy in 1477 As the charter had never been revoked, an area of Pimlico is declared a left-over legal part of Burgundy.
When rationing and other post-war restrictions is abolished in Pimlico, the enclave is flooded with black marketeers and shoppers. In responses and recriminations, area is surrounded with barbed wire, the residents stop an Underground train as it passes through Burgundy demanding to see passports, and all water and food are cut off at the new border. After tense diplomatic negotiations, Burgundy is reunited with Britain – and ration books return, along with British weather as a summer heatwave turns to a torrential downpour.
‘Rus in Urbe’ … the squares of Pimlico still have private gardens for the sole use of residents (Photograph: Patrick Comerford, 2026)
I spent the afternoon in Pimlico yesterday, wandering around its elegant Georgian terraces and squares, enjoying its architectural legacy and visiting is churches. To my disappointment, but not to my surprise, there is no Miramont Gardens in Pimlico. But no one asked to see my passport, and in the street cafés and the spillover onto the streets from the bars and restaurant it can be seen there is not even a hint of the memory of post-war rations and restrictions.
Pimlico in central London is part of the City of Westminster, between Victoria Station and the River Thames. It was built as a southern extension to neighbouring Belgravia, and has more than 350 Grade II–listed buildings and many Grade II* listed churches.
The grid of residential streets at the heart of Pimlico was laid out by the planner Thomas Cubitt, beginning over 200 years ago in 1825. It includes three garden squares, Saint George’s Square, Warwick Square and Eccleston Square, and the wider avenues of Belgrave Road and Saint George’s Drive.
Pimlico also includes Dolphin Square, built in 1935-1937, and Churchill Gardens and Lillington and Longmoore Gardens, built after the war. Churchill Gardens, developed in 1946-1962, replaced several terraces designed by Cubitt terraces and damaged in the Blitz.
The name Pimlico may sound Spanish or Italian, but the originsof the name remain shrouded in legend and local lore (Photograph: Patrick Comerford, 2026)
The name Pimlico sounds Spanish or Italian, but various legends ascribe it to either Ben Pimlico, a publican in Hoxton, or from trade on the river with American Indians.
Pimlico dates back to the royal Manor of Ebury, which was sold off by James I In 1623. It was inherited by Mary Davies, a young heiress in 1666, whose dowry included what are present-day Pimlico and Belgravia, and much of Mayfair and Knightsbridge. At the age of 12, she married Sir Thomas Grosvenor of Eaton Hall, Cheshire, in 1677. Their descendants in the Grosvenor family became Marquesses and later Dukes of Westminster.
Thomas Cubitt was contracted by Lord Grosvenor to develop the once marshy lands of Pimlico in 1825. Cubitt developed Pimlico as a grid of attractive white stucco terraces along Saint George’s Drive, Belgrave Road and Lupus Street, and on Eccleston Square, Warwick Square and Saint George’s Square. Smaller, three-storey houses were built on the side streets.
Several Peabody estates were designed to provide affordable, quality working class housing in the late 19th century, and when the Revd Gerald Olivier, father of Laurence Olivier, moved from Notting Hill to Pimlico as the curate of Saint Saviour’s in 1912, he came as a ‘slum priest’ for west London.
Pimlico is close to the Houses of Parliament and so it became a lively area for political life in the early 20th century. The Labour Party and the Trades Union Congress once shared offices at 33 Eccleston Square. Sir Winston Churchill lived at 33 Eccleston Square and Morpeth Terrace for a time. The fascist leader Oswald Mosley lived at Dolphin Square, until his arrest in 1940, and it was the headquarters of Charles De Gaulle and the Free French for much of World War II.
The statue of Thomas Cubitt by William Fawke (1948-2018) at the corner of Denbigh Street and Saint George’s Drive (Photograph: Patrick Comerford, 2026)
After World War II, many of the larger Victorian houses were converted into small hotels. The Duke of Westminster sold off much of the Grosvenor estate, including Pimlico, in 1953. Pimlico was designated a conservation area in 1968 and successive waves of development since then have given Pimlico an interesting social mix.
The Anglican churches in Pimlico included Saint Gabriel’s, Saint Saviour’s and Saint James the Less, and Saint Peter’s, Eaton Square, Belgravia, was known as Saint Peter’s, Pimlico, until the 1870s. I visited Saint Gabriel’s, Saint Saviour’s and Saint Peter’s during my stroll around Pimlico yesterday, but more about them in the days to come, hopefully.
Artistic, literary and other notable figures who have lived in Pimlico include the illustrator Aubrey Beardsley, the writers Joseph Conrad, Bram Stoker and Barbara Pym, Jomo Kenyatta, first president of Kenya, the Hindu philosopher Swami Vivekananda, Walter Clopton Wingfield, the father figure in lawn tennis, the designer Laura Ashley, and the dancer Isadora Duncan.
‘Passport to Pimlico’ celebrates working class heroes and resilience in a quintessentially middle class area (Photograph: Patrick Comerford, 2026)
Surprisingly, the outdoor scenes in the Ealing comedy Passport To Pimlico were shot not in Pimlico but about a mile away in Lambeth. The scene of food airlifts into the enclave of Burgundy may have been inspired by the flights during the Berlin Blockade in 1948-1949.
For many, the film continues to celebrate English values of individualism, tolerance and compromise. But even today it points to the absurdity of passport border checks between Britain and France.
It is a reminder that England has always shared a common cultural legacy and identity with the rest of Europe, and a reminder too of the absurdity of trying to live in insular isolation in a post-war Europe that sought to bring us closer to one another as a way of countering war and the potential rise again of authoritarianism.
Past residents of Pimlico have included Sir Winston Churchill (Photograph: Patrick Comerford, 2026)
04 August 2026
The Greeks have a word (or two)
for it: 65, Odyssey (η Οδύσσεια)
and Odysseus (Ὀδυσσεύς)
How many would-be critics of ‘The Odyssey’ know the meaning of ‘Odyssey’ or the name of Odysseus? … a sailing ship at sunset in Rethymnon (Photograph: Patrick Comerford)
Patrick Comerford
Christopher Nolan’s film The Odyssey is continuing to be a box-office success, and is continuing to inspire criticism and evoke responses not only from film critics but from classicists too and also from people interested in Greek culture and language.
In my reflections in prayer diary this morning, I referred to the small island of Gavdos off the south coast of Crete which is said to be the Ogygia of Calypso where Odysseus stayed for seven years. I have often looked out across to this Ogygia or Gavdos from Preveli Monastery, and so the fires that have devastated the forests and landscape in the Preveli area in the past week are particularly poignant and heart-breaking for me.
But as I was reading some of the more absurd nit-picking about Christopher Nolan’s Odyssey, I wondered too how many of those would-be classicists, including Elon Musk, with his very weird observations, have ever read The Odyssey in its original Homeric Greek, how many understand that it is epic poetry and not historical narrative, and how many actually try to understand the meaning of the name Odyssey or the name of the hero Odysseus?
The Odyssey (η Ὀδύσσεια, Odýsseia) is one of two major epics in ancient Greek literature attributed to Homer. It is one of the oldest surviving works of literature and remains popular with modern audiences.
Like the Iliad, the Odyssey is divided into 24 books. It follows Odysseus, also known in Latin as Ulysses, the heroic king of Ithaca, and his journey home after the ten-year Trojan War. His journey from Troy to Ithaca lasts an additional ten years, during which he encounters many perils and all of his crew members are killed.
During Odysseus’s long absence, he is presumed dead, leaving his wife Penelope and their son Telemachus to contend with a group of unruly suitors vying for Penelope’s hand in marriage.
The Odyssey was first composed around the eighth or seventh century BCE, and by the mid-sixth century BCE, it was part of the Greek literary canon. In antiquity, Homer’s authorship was accepted, but contemporary scholarship assumes that the Iliad and the Odyssey were composed independently, as part of long oral traditions.
In a time when illiteracy was widespread, the poem was performed for an audience by an aoidos (ἀοιδός) or skilled singer.
The key themes in the epic include those of νόστος (nostos, return or homecoming), which gives us the concept of nostalgia, wandering, ξενία (xenia, guest-friendship), testing and omens. while the Iliad centres on the exploits of soldiers and kings during the Trojan War, some groups in the Odyssey, such as women and slaves, have larger roles than in other works of ancient literature, making the poem relevant to today’s agendas.
The Odyssey is one of the most significant works of the western canon. Its first complete English translation was published in 1616 and it remains one of the most enduring narratives in literature.
Posters for ‘The Odyssey’ at Arts Picturehouse, Cambridge (Photograph: Patrick Comerford, 2026)
Odysseus (Ὀδυσσεύς or Ὀδυσεύς, Odysseús or Odyseús) of Greek mythology was known in Roman mythology by the Latin variant Ulysses (Ulysses or Ulixes).
Odysseus was the son of Laërtes and Anticlea, the husband of Penelope, and the father of Telemachus, Acusilaus, and Telegonus. He is cunning with an edge of pride, a liar and a storyteller, too smart by far so that he can wriggle his way out of any tight corner. He has a determination to get his homecoming at almost any cost.
He is renowned for his intellectual brilliance, guile, and versatility. The term πολῠ́τροπος (polytropos) literally means ‘man of many turns’, while some translations ‘man of twists and turns’ and ‘a complicated man’. This, in turn, gives him the epithet Ὀδυσσεύς ὁ πολύμητις (Odysseus ho polymetis), Odysseus the Cunning, μῆτις (mêtis) meaning ‘cunning intelligence’.
Ὀδυσ(σ)εύς (Odys(s)eus) is used as the form of his name starting in the epic period and through the classical period. But other forms and variations are found. In vase inscriptions, the variants include Oliseus (Ὀλισεύς), Olyseus (Ὀλυσεύς), Olysseus (Ὀλυσσεύς), Olyteus (Ὀλυτεύς), Olytteus (Ὀλυττεύς) and Ōlysseus (Ὠλυσσεύς). Other forms of his name include Oulixēs (Οὐλίξης) and Oulixeus (Οὐλιξεύς).
But the etymology of his name remains unknown. Ancient authors link his name to the Greek verbs ὀδύσσομαι (odussomai) ‘to be wroth against, to hate’; ὀδύρομαι (oduromai), ‘to lament, bewail’; or even to ὄλλυμι (ollumi) ‘to perish’, ‘to be lost’.
Homer relates the name to various forms of this verb in references and puns. In Book 19 of the Odyssey, where Odysseus’s early childhood is recounted, Euryclea asks the boy’s grandfather Autolycus to name him. Euryclea seems to suggest a name like Πολυάρητος (Polyaretos), ‘for he has much been prayed for’.
But Autolycus, ‘apparently in a sardonic mood’, decided to give the child another name recalling ‘his own experience in life’: ‘Since I have been angered (ὀδυσσάμενος odyssamenos) with many, both men and women, let the name of the child be Odysseus’.
Odysseus also receives the patronymic epithet Laertiades (Λαερτιάδης), ‘son of Laërtes’.
In Latin, he was known as Ulixēs or Ulyssēs, but the origins of the Latin form have different explanations. However, I sometimes wonder whether James Joyce’s great work Ulysses would have the same impact if he had named it Odysseus or even The Odyssey.
For my reflections on Christopher Nolan’s film The Odyssey, see this posting on 21 July 2027.
For the word Ὀδύσσεια (Odyssey) alone, see an earlier posting in this series: The Greeks have a word for it: 39, Odyssey, Ὀδύσσεια (7 May 2024).
A poster at the bus station in Rethymnon reminded me I was setting out on an Odyssey (Photograph: Patrick Comerford)
Previous words in this series:
1, Neologism, Νεολογισμός.
2, Welcoming the stranger, Φιλοξενία.
3, Bread, Ψωμί.
4, Wine, Οίνος and Κρασί.
5, Yogurt, Γιαούρτι.
6, Orthodoxy, Ορθοδοξία.
7, Sea, Θᾰ́λᾰσσᾰ.
8,Theology, Θεολογία.
9, Icon, Εἰκών.
10, Philosophy, Φιλοσοφία.
11, Chaos, Χάος.
12, Liturgy, Λειτουργία.
13, Greeks, Ἕλληνες or Ρωμαίοι.
14, Mañana, Αύριο.
15, Europe, Εὐρώπη.
16, Architecture, Αρχιτεκτονική.
17, The missing words.
18, Theatre, θέατρον, and Drama, Δρᾶμα.
19, Pharmacy, Φᾰρμᾰκείᾱ.
20, Rhapsody, Ραψῳδός.
21, Holocaust, Ολοκαύτωμα.
22, Hygiene, Υγιεινή.
23, Laconic, Λακωνικός.
24, Telephone, Τηλέφωνο.
25, Asthma, Ασθμα.
26, Synagogue, Συναγωγή.
27, Diaspora, Διασπορά.
28, School, Σχολείο.
29, Muse, Μούσα.
30, Monastery, Μοναστήρι.
31, Olympian, Ολύμπιος.
32, Hypocrite, Υποκριτής.
33, Genocide, Γενοκτονία.
34, Cinema, Κινημα.
35, autopsy and biopsy
36, Exodus, ἔξοδος
37, Bishop, ἐπίσκοπος
38, Socratic, Σωκρατικὸς
39, Odyssey, Ὀδύσσεια
40, Practice, πρᾶξις
41, Idiotic, Ιδιωτικός
42, Pentecost, Πεντηκοστή
43, Apostrophe, ἀποστροφή
44, catastrophe, καταστροφή
45, democracy, δημοκρατία
46, ‘Αρχή, beginning, Τέλος, end
47, ‘Αποκάλυψις, Apocalypse
48, ‘Απόκρυφα, Apocrypha
49, Ἠλεκτρον (Elektron), electric
50, Metamorphosis, Μεταμόρφωσις
51, Bimah, βῆμα
52, ἰχθύς (ichthýs) and ψάρι (psari), fish.
53, Τὰ Βιβλία (Ta Biblia), The Bible
54, Φῐλοξενῐ́ᾱ (Philoxenia), true hospitality
55, εκκλησία (ekklesia), the Church
56, ναός (naos) and ἱερός (ieros), a church
57, Χριστούγεννα (Christougenna), Christmas
58, ἐπιφάνεια (epipháneia), θεοφάνεια, (theopháneia), Epiphany and Theophany
59, Ζέφυρος (Zéphuros), the West Wind
60, Αύριο (Avrio), Tomorrow
61, καλημέρα (κaliméra), ‘Good Morning’, and καλαμάρι, κalamári, ‘squid’
62, Ελευθερία ή θάνατος, ‘Freedom or Death’
63, Ποδόσφαιρο, ‘Football’
64, καφές (coffee), Φραπές (frappé)
65, Odyssey (η Οδύσσεια) and Odysseus (Ὀδυσσεύς)
Series to be continued
Penelope waiting for Odysseus … Μαριάννα Βαλλιάνου, Η επιστροφή, Mariánna Valliánou, ‘The Return’
Patrick Comerford
Christopher Nolan’s film The Odyssey is continuing to be a box-office success, and is continuing to inspire criticism and evoke responses not only from film critics but from classicists too and also from people interested in Greek culture and language.
In my reflections in prayer diary this morning, I referred to the small island of Gavdos off the south coast of Crete which is said to be the Ogygia of Calypso where Odysseus stayed for seven years. I have often looked out across to this Ogygia or Gavdos from Preveli Monastery, and so the fires that have devastated the forests and landscape in the Preveli area in the past week are particularly poignant and heart-breaking for me.
But as I was reading some of the more absurd nit-picking about Christopher Nolan’s Odyssey, I wondered too how many of those would-be classicists, including Elon Musk, with his very weird observations, have ever read The Odyssey in its original Homeric Greek, how many understand that it is epic poetry and not historical narrative, and how many actually try to understand the meaning of the name Odyssey or the name of the hero Odysseus?
The Odyssey (η Ὀδύσσεια, Odýsseia) is one of two major epics in ancient Greek literature attributed to Homer. It is one of the oldest surviving works of literature and remains popular with modern audiences.
Like the Iliad, the Odyssey is divided into 24 books. It follows Odysseus, also known in Latin as Ulysses, the heroic king of Ithaca, and his journey home after the ten-year Trojan War. His journey from Troy to Ithaca lasts an additional ten years, during which he encounters many perils and all of his crew members are killed.
During Odysseus’s long absence, he is presumed dead, leaving his wife Penelope and their son Telemachus to contend with a group of unruly suitors vying for Penelope’s hand in marriage.
The Odyssey was first composed around the eighth or seventh century BCE, and by the mid-sixth century BCE, it was part of the Greek literary canon. In antiquity, Homer’s authorship was accepted, but contemporary scholarship assumes that the Iliad and the Odyssey were composed independently, as part of long oral traditions.
In a time when illiteracy was widespread, the poem was performed for an audience by an aoidos (ἀοιδός) or skilled singer.
The key themes in the epic include those of νόστος (nostos, return or homecoming), which gives us the concept of nostalgia, wandering, ξενία (xenia, guest-friendship), testing and omens. while the Iliad centres on the exploits of soldiers and kings during the Trojan War, some groups in the Odyssey, such as women and slaves, have larger roles than in other works of ancient literature, making the poem relevant to today’s agendas.
The Odyssey is one of the most significant works of the western canon. Its first complete English translation was published in 1616 and it remains one of the most enduring narratives in literature.
Posters for ‘The Odyssey’ at Arts Picturehouse, Cambridge (Photograph: Patrick Comerford, 2026)
Odysseus (Ὀδυσσεύς or Ὀδυσεύς, Odysseús or Odyseús) of Greek mythology was known in Roman mythology by the Latin variant Ulysses (Ulysses or Ulixes).
Odysseus was the son of Laërtes and Anticlea, the husband of Penelope, and the father of Telemachus, Acusilaus, and Telegonus. He is cunning with an edge of pride, a liar and a storyteller, too smart by far so that he can wriggle his way out of any tight corner. He has a determination to get his homecoming at almost any cost.
He is renowned for his intellectual brilliance, guile, and versatility. The term πολῠ́τροπος (polytropos) literally means ‘man of many turns’, while some translations ‘man of twists and turns’ and ‘a complicated man’. This, in turn, gives him the epithet Ὀδυσσεύς ὁ πολύμητις (Odysseus ho polymetis), Odysseus the Cunning, μῆτις (mêtis) meaning ‘cunning intelligence’.
Ὀδυσ(σ)εύς (Odys(s)eus) is used as the form of his name starting in the epic period and through the classical period. But other forms and variations are found. In vase inscriptions, the variants include Oliseus (Ὀλισεύς), Olyseus (Ὀλυσεύς), Olysseus (Ὀλυσσεύς), Olyteus (Ὀλυτεύς), Olytteus (Ὀλυττεύς) and Ōlysseus (Ὠλυσσεύς). Other forms of his name include Oulixēs (Οὐλίξης) and Oulixeus (Οὐλιξεύς).
But the etymology of his name remains unknown. Ancient authors link his name to the Greek verbs ὀδύσσομαι (odussomai) ‘to be wroth against, to hate’; ὀδύρομαι (oduromai), ‘to lament, bewail’; or even to ὄλλυμι (ollumi) ‘to perish’, ‘to be lost’.
Homer relates the name to various forms of this verb in references and puns. In Book 19 of the Odyssey, where Odysseus’s early childhood is recounted, Euryclea asks the boy’s grandfather Autolycus to name him. Euryclea seems to suggest a name like Πολυάρητος (Polyaretos), ‘for he has much been prayed for’.
But Autolycus, ‘apparently in a sardonic mood’, decided to give the child another name recalling ‘his own experience in life’: ‘Since I have been angered (ὀδυσσάμενος odyssamenos) with many, both men and women, let the name of the child be Odysseus’.
Odysseus also receives the patronymic epithet Laertiades (Λαερτιάδης), ‘son of Laërtes’.
In Latin, he was known as Ulixēs or Ulyssēs, but the origins of the Latin form have different explanations. However, I sometimes wonder whether James Joyce’s great work Ulysses would have the same impact if he had named it Odysseus or even The Odyssey.
For my reflections on Christopher Nolan’s film The Odyssey, see this posting on 21 July 2027.
For the word Ὀδύσσεια (Odyssey) alone, see an earlier posting in this series: The Greeks have a word for it: 39, Odyssey, Ὀδύσσεια (7 May 2024).
A poster at the bus station in Rethymnon reminded me I was setting out on an Odyssey (Photograph: Patrick Comerford)
Previous words in this series:
1, Neologism, Νεολογισμός.
2, Welcoming the stranger, Φιλοξενία.
3, Bread, Ψωμί.
4, Wine, Οίνος and Κρασί.
5, Yogurt, Γιαούρτι.
6, Orthodoxy, Ορθοδοξία.
7, Sea, Θᾰ́λᾰσσᾰ.
8,Theology, Θεολογία.
9, Icon, Εἰκών.
10, Philosophy, Φιλοσοφία.
11, Chaos, Χάος.
12, Liturgy, Λειτουργία.
13, Greeks, Ἕλληνες or Ρωμαίοι.
14, Mañana, Αύριο.
15, Europe, Εὐρώπη.
16, Architecture, Αρχιτεκτονική.
17, The missing words.
18, Theatre, θέατρον, and Drama, Δρᾶμα.
19, Pharmacy, Φᾰρμᾰκείᾱ.
20, Rhapsody, Ραψῳδός.
21, Holocaust, Ολοκαύτωμα.
22, Hygiene, Υγιεινή.
23, Laconic, Λακωνικός.
24, Telephone, Τηλέφωνο.
25, Asthma, Ασθμα.
26, Synagogue, Συναγωγή.
27, Diaspora, Διασπορά.
28, School, Σχολείο.
29, Muse, Μούσα.
30, Monastery, Μοναστήρι.
31, Olympian, Ολύμπιος.
32, Hypocrite, Υποκριτής.
33, Genocide, Γενοκτονία.
34, Cinema, Κινημα.
35, autopsy and biopsy
36, Exodus, ἔξοδος
37, Bishop, ἐπίσκοπος
38, Socratic, Σωκρατικὸς
39, Odyssey, Ὀδύσσεια
40, Practice, πρᾶξις
41, Idiotic, Ιδιωτικός
42, Pentecost, Πεντηκοστή
43, Apostrophe, ἀποστροφή
44, catastrophe, καταστροφή
45, democracy, δημοκρατία
46, ‘Αρχή, beginning, Τέλος, end
47, ‘Αποκάλυψις, Apocalypse
48, ‘Απόκρυφα, Apocrypha
49, Ἠλεκτρον (Elektron), electric
50, Metamorphosis, Μεταμόρφωσις
51, Bimah, βῆμα
52, ἰχθύς (ichthýs) and ψάρι (psari), fish.
53, Τὰ Βιβλία (Ta Biblia), The Bible
54, Φῐλοξενῐ́ᾱ (Philoxenia), true hospitality
55, εκκλησία (ekklesia), the Church
56, ναός (naos) and ἱερός (ieros), a church
57, Χριστούγεννα (Christougenna), Christmas
58, ἐπιφάνεια (epipháneia), θεοφάνεια, (theopháneia), Epiphany and Theophany
59, Ζέφυρος (Zéphuros), the West Wind
60, Αύριο (Avrio), Tomorrow
61, καλημέρα (κaliméra), ‘Good Morning’, and καλαμάρι, κalamári, ‘squid’
62, Ελευθερία ή θάνατος, ‘Freedom or Death’
63, Ποδόσφαιρο, ‘Football’
64, καφές (coffee), Φραπές (frappé)
65, Odyssey (η Οδύσσεια) and Odysseus (Ὀδυσσεύς)
Series to be continued
Daily prayer in Ordinary Time 2026:
89, Tuesday 4 August 2026
Looking out from Preveli Monastery in Crete towards the island of Gavdos, said to be the Ogygia of Calypso where Odysseus stayed for seven years (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and the week began with the Ninth Sunday after Trinity (Trinity IX, 2 August 2026). The calendar of the Church of England in Common Worship today recalls Jean-Baptiste Vianney (1786-1859), Curé d’Ars and Spiritual Guide.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘And if one blind person guides another, both will fall into a pit’ (Matthew 15: 14) … looking into the crater at the top of Mount Vesuvius (Photograph: Patrick Comerford)
Matthew 15: 1-2,10-14 (NRSVA):
1 Then Pharisees and scribes came to Jesus from Jerusalem and said, 2 ‘Why do your disciples break the tradition of the elders? For they do not wash their hands before they eat.’
10 Then he called the crowd to him and said to them, ‘Listen and understand: 11 it is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles.’ 12 Then the disciples approached and said to him, ‘Do you know that the Pharisees took offence when they heard what you said?’ 13 He answered, ‘Every plant that my heavenly Father has not planted will be uprooted. 14 Let them alone; they are blind guides of the blind. And if one blind person guides another, both will fall into a pit.’
Homer, who is traditionally said to have been blind, tells of the 10-year return journey of Odysseus to his home in Ithaka (Photograph: Patrick Comerford)
Today’s Reflections:
‘Let them alone; they are blind guides of the blind. And if one blind person guides another, both will fall into a pit’ (Matthew 15: 14).
There were two choices in the lectionary for Gospel readings at the Eucharist yesterday (Monday 3 August): Matthew 14: 13-21, or Matthew 14: 22-36. The first choice was also the Gospel reading on Sunday, and so in my reflections yesterday I looked at the second choice (Matthew 14: 22-36).
Once again, the lectionary offers two choices in the Gospel readings at the Eucharist today (Tuesday 4 August): Matthew 14: 22-36, which I read and reflected on yesterday, or Matthew 15: 1-2, 10-14, which I am reading and reflecting on this morning.
At a surface level, today’s Gospel passage is about religious rituals, purification rites and liturgical niceties. However, the challenge in this reading is a question of pure religious rather than ritual purification: What defiles a person? Is this a liturgical nicety or a moral problem?
It is far too easy for me to want to be seen to do the right thing, rather than doing the right thing, whether or not anyone sees what I am doing, or even when those nearby are blind to what I am doing … or even to what I am not doing.
What leads me to do the right thing? Am I too easily led by others? Do I blindly follow the demands of others and allow their expectations to lead me into a pit, into a moral abyss, dragging others down with me in the process? And once I am there, how can I get out of that dark cave?
Plato’s ‘Allegory of the Cave’ (The Republic, Book VII) imagines a deep, dark cave in which some chained prisoners are forced to look at a wall. Behind them flickers the pale light of a fire, and between the fire and the prisoners, various objects cast a shadow onto the wall.
The prisoners, born into this condition, know only the shadows and think that they are all there is to the world. And so, they become shadow experts, and spend all of their days classifying, studying and examining them closely.
One day, a prisoner breaks free. He rushes from the cave and finds himself out in the dazzling sun. After savouring all of the marvels of the world, she is overcome with pity, and drags herself back into the cave to save her friends. But since her eyes are still dazzled from the bright sun, she cannot see so well in the dark cave. When she tells the prisoners of the wonders to be seen outside, they mock her inability to see shadows, tell her she is a fool, and threaten to kill her.
Plato’s story is a metaphor, telling us how we need to look behind the first impressions and what appears to be the case to see the truth of the matter. We need to exercise introspection and to examine our thoughts with reasoning and the bright glare of truth. We cannot let the blind lead the blind.
Those particular Pharisees and scribes seem to be more worried about what they have not seen the disciples doing on occasion rather than commending the good they may actually be doing, noticed or unnoticed, day-by-day.
Moral leadership often comes not in the form of great tomes or well-argued books on ethics and philosophy, but in the form of the expectations that are laid on us or projected onto us from within our own peer group, from our contemporaries, from those we do not want to let down, from those we seldom question yet often follow blindly.
It is easier to follow those pressures blindly than risk finding ourselves in the dark and alone simply for doing the right thing for no other reason than it is the right thing to do.
I was talking recently with someone about Chrisopher Nolan’s new film Odyssey, which is continuing to take cinemas everywhere by storm. In a witty response, that person joked: ‘It’s no wonder it took him 10 years to get home. Homer was blind. If I was following his directions I’d be straying take 10 years to get home too.’
In his reflections on ‘Thought for the Day’ on Radio 4 about two weeks ago (24 July 2026), the Revd Dr Giles Fraser talked about some of those blind alleys and diversions that delay Odysseus and frustrate his epic journey home.
On the island of Ogygia, the beautiful nymph Calypso tries to entice him to stay with her, promising he would never age, never die. She offers eternal life, youth and freedom from pain, danger and death if he stays with her on Ogygia. And yet, after seven years, Odysseus eventually refuses the temptation to achieve immortality, preferring risk and death over immortality and agelessness, refuses the goddess and chooses to leave, fully aware that his mortal home of Ithaca is exposed to risk, decay, and death.
Giles Fraser refers to an essay on why Odysseus is right to refuse this, in which the American philosopher Professor Martha Nussbaum of the University of Chicago argues that there are some things that the immortal gods are not able to do that mortal human beings are: not least amongst them is to show courage. If I cannot risk everything because I cannot die, then how could I possibly be courageous?
What sort of life would Odysseus have if he stays with Calypso on her perfect deathless island, and gave up any need for all his craft and resourcefulness?
‘And what would love mean’, he asks ‘if you could never put anything on the line for others? That’s why we cheer Odysseus on as he decides to refuse Calypso her seemingly unrefusable offer.’
Martha Nussbaum, who is Jewish, suggests that there is something about this refusal of invulnerability that explains one of the key features of Christian theology: of God becoming human, of God who is prepared to suffer and die in the name of love.
‘What is attractive about both Odysseus and Jesus is that they are prepared to have skin in the game, which is pretty much the very definition of incarnation’, Giles Fraser says.
He suggests that to live beyond the realm of suffering and death would be to live in a way that is no longer human – without the possibility of heroism, without the possibility of risking all for love. ‘Why is it, for instance, that so often in Greek mythology, perfect gods fall in love with imperfect human beings rather than their own kind? Because fragile humanity can exhibit exciting virtues, risky love-soaked heroism in the way that the gods just cannot.’
Of course, he agrees, none of us wants those we love to be taken from us. Yet also, death is what makes life valuable and precious. As the late Queen Elizabeth put it: ‘Grief is the price we pay for love’.
What Odysseus discovers on Calypso’s Island – often identified by Greeks with the small island of Gavdos, off Preveli and the south coast of Crete – is that without death, life will be drained of its meaning.
Allowing those who are morally blind to lead us because it seems to be the safe thing to do, allowing our priorities in life to be dictated by appearances and being seen to do what is acceptable so that we live risk-free lives, our lives will be drained of meaning and of love too.
‘It is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles’(Matthew 15: 11) … street art in Dublin (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 4 August 2026):
In my prayers this morning, I am praying for the people of Preveli, Aghia Galini, and other areas south of Rethymnon, who hve seen their natural surroundings destroyed in the recent wildfires that have swept acorss their parts of Crete over the past week or so. In difficult circumstances, may they find wisdom, resilience and hope. And I give thanks too for the two firefighters who died risking their lives so that other people might live.
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week (2-8 August 2026, pp 24-25), is ‘Faith Under Pressure in Nicaragua’. This theme was introduced on Sunday with a Reflection by the Most Revd Juan David Alvarado, Bishop of El Salvador and Primate of the Province of the Anglican Church in Central America.
The USPG prayer diary today (Tuesday 4 August 2026) invites us to pray:
Gracious God, uphold Bishop Harold Dixon and all clergy serving in difficult circumstances. Give them wisdom, resilience, and hope in their ministry.
The Collect of the Day:
Almighty God,
who sent your Holy Spirit
to be the life and light of your Church:
open our hearts to the riches of your grace,
that we may bring forth the fruit of the Spirit
in love and joy and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal the fullness of your peace,
gather people of every race and language
to share in the eternal banquet of Jesus Christ our Lord.
Additional Collect:
Gracious Father,
revive your Church in our day,
and make her holy, strong and faithful,
for your glory’s sake
in Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Plato’s ‘Allegory of the Cave’ tells of the difficulty of the blind agreeing to be led by the once-blind (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and the week began with the Ninth Sunday after Trinity (Trinity IX, 2 August 2026). The calendar of the Church of England in Common Worship today recalls Jean-Baptiste Vianney (1786-1859), Curé d’Ars and Spiritual Guide.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘And if one blind person guides another, both will fall into a pit’ (Matthew 15: 14) … looking into the crater at the top of Mount Vesuvius (Photograph: Patrick Comerford)
Matthew 15: 1-2,10-14 (NRSVA):
1 Then Pharisees and scribes came to Jesus from Jerusalem and said, 2 ‘Why do your disciples break the tradition of the elders? For they do not wash their hands before they eat.’
10 Then he called the crowd to him and said to them, ‘Listen and understand: 11 it is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles.’ 12 Then the disciples approached and said to him, ‘Do you know that the Pharisees took offence when they heard what you said?’ 13 He answered, ‘Every plant that my heavenly Father has not planted will be uprooted. 14 Let them alone; they are blind guides of the blind. And if one blind person guides another, both will fall into a pit.’
Homer, who is traditionally said to have been blind, tells of the 10-year return journey of Odysseus to his home in Ithaka (Photograph: Patrick Comerford)
Today’s Reflections:
‘Let them alone; they are blind guides of the blind. And if one blind person guides another, both will fall into a pit’ (Matthew 15: 14).
There were two choices in the lectionary for Gospel readings at the Eucharist yesterday (Monday 3 August): Matthew 14: 13-21, or Matthew 14: 22-36. The first choice was also the Gospel reading on Sunday, and so in my reflections yesterday I looked at the second choice (Matthew 14: 22-36).
Once again, the lectionary offers two choices in the Gospel readings at the Eucharist today (Tuesday 4 August): Matthew 14: 22-36, which I read and reflected on yesterday, or Matthew 15: 1-2, 10-14, which I am reading and reflecting on this morning.
At a surface level, today’s Gospel passage is about religious rituals, purification rites and liturgical niceties. However, the challenge in this reading is a question of pure religious rather than ritual purification: What defiles a person? Is this a liturgical nicety or a moral problem?
It is far too easy for me to want to be seen to do the right thing, rather than doing the right thing, whether or not anyone sees what I am doing, or even when those nearby are blind to what I am doing … or even to what I am not doing.
What leads me to do the right thing? Am I too easily led by others? Do I blindly follow the demands of others and allow their expectations to lead me into a pit, into a moral abyss, dragging others down with me in the process? And once I am there, how can I get out of that dark cave?
Plato’s ‘Allegory of the Cave’ (The Republic, Book VII) imagines a deep, dark cave in which some chained prisoners are forced to look at a wall. Behind them flickers the pale light of a fire, and between the fire and the prisoners, various objects cast a shadow onto the wall.
The prisoners, born into this condition, know only the shadows and think that they are all there is to the world. And so, they become shadow experts, and spend all of their days classifying, studying and examining them closely.
One day, a prisoner breaks free. He rushes from the cave and finds himself out in the dazzling sun. After savouring all of the marvels of the world, she is overcome with pity, and drags herself back into the cave to save her friends. But since her eyes are still dazzled from the bright sun, she cannot see so well in the dark cave. When she tells the prisoners of the wonders to be seen outside, they mock her inability to see shadows, tell her she is a fool, and threaten to kill her.
Plato’s story is a metaphor, telling us how we need to look behind the first impressions and what appears to be the case to see the truth of the matter. We need to exercise introspection and to examine our thoughts with reasoning and the bright glare of truth. We cannot let the blind lead the blind.
Those particular Pharisees and scribes seem to be more worried about what they have not seen the disciples doing on occasion rather than commending the good they may actually be doing, noticed or unnoticed, day-by-day.
Moral leadership often comes not in the form of great tomes or well-argued books on ethics and philosophy, but in the form of the expectations that are laid on us or projected onto us from within our own peer group, from our contemporaries, from those we do not want to let down, from those we seldom question yet often follow blindly.
It is easier to follow those pressures blindly than risk finding ourselves in the dark and alone simply for doing the right thing for no other reason than it is the right thing to do.
I was talking recently with someone about Chrisopher Nolan’s new film Odyssey, which is continuing to take cinemas everywhere by storm. In a witty response, that person joked: ‘It’s no wonder it took him 10 years to get home. Homer was blind. If I was following his directions I’d be straying take 10 years to get home too.’
In his reflections on ‘Thought for the Day’ on Radio 4 about two weeks ago (24 July 2026), the Revd Dr Giles Fraser talked about some of those blind alleys and diversions that delay Odysseus and frustrate his epic journey home.
On the island of Ogygia, the beautiful nymph Calypso tries to entice him to stay with her, promising he would never age, never die. She offers eternal life, youth and freedom from pain, danger and death if he stays with her on Ogygia. And yet, after seven years, Odysseus eventually refuses the temptation to achieve immortality, preferring risk and death over immortality and agelessness, refuses the goddess and chooses to leave, fully aware that his mortal home of Ithaca is exposed to risk, decay, and death.
Giles Fraser refers to an essay on why Odysseus is right to refuse this, in which the American philosopher Professor Martha Nussbaum of the University of Chicago argues that there are some things that the immortal gods are not able to do that mortal human beings are: not least amongst them is to show courage. If I cannot risk everything because I cannot die, then how could I possibly be courageous?
What sort of life would Odysseus have if he stays with Calypso on her perfect deathless island, and gave up any need for all his craft and resourcefulness?
‘And what would love mean’, he asks ‘if you could never put anything on the line for others? That’s why we cheer Odysseus on as he decides to refuse Calypso her seemingly unrefusable offer.’
Martha Nussbaum, who is Jewish, suggests that there is something about this refusal of invulnerability that explains one of the key features of Christian theology: of God becoming human, of God who is prepared to suffer and die in the name of love.
‘What is attractive about both Odysseus and Jesus is that they are prepared to have skin in the game, which is pretty much the very definition of incarnation’, Giles Fraser says.
He suggests that to live beyond the realm of suffering and death would be to live in a way that is no longer human – without the possibility of heroism, without the possibility of risking all for love. ‘Why is it, for instance, that so often in Greek mythology, perfect gods fall in love with imperfect human beings rather than their own kind? Because fragile humanity can exhibit exciting virtues, risky love-soaked heroism in the way that the gods just cannot.’
Of course, he agrees, none of us wants those we love to be taken from us. Yet also, death is what makes life valuable and precious. As the late Queen Elizabeth put it: ‘Grief is the price we pay for love’.
What Odysseus discovers on Calypso’s Island – often identified by Greeks with the small island of Gavdos, off Preveli and the south coast of Crete – is that without death, life will be drained of its meaning.
Allowing those who are morally blind to lead us because it seems to be the safe thing to do, allowing our priorities in life to be dictated by appearances and being seen to do what is acceptable so that we live risk-free lives, our lives will be drained of meaning and of love too.
‘It is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles’(Matthew 15: 11) … street art in Dublin (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 4 August 2026):
In my prayers this morning, I am praying for the people of Preveli, Aghia Galini, and other areas south of Rethymnon, who hve seen their natural surroundings destroyed in the recent wildfires that have swept acorss their parts of Crete over the past week or so. In difficult circumstances, may they find wisdom, resilience and hope. And I give thanks too for the two firefighters who died risking their lives so that other people might live.
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week (2-8 August 2026, pp 24-25), is ‘Faith Under Pressure in Nicaragua’. This theme was introduced on Sunday with a Reflection by the Most Revd Juan David Alvarado, Bishop of El Salvador and Primate of the Province of the Anglican Church in Central America.
The USPG prayer diary today (Tuesday 4 August 2026) invites us to pray:
Gracious God, uphold Bishop Harold Dixon and all clergy serving in difficult circumstances. Give them wisdom, resilience, and hope in their ministry.
The Collect of the Day:
Almighty God,
who sent your Holy Spirit
to be the life and light of your Church:
open our hearts to the riches of your grace,
that we may bring forth the fruit of the Spirit
in love and joy and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal the fullness of your peace,
gather people of every race and language
to share in the eternal banquet of Jesus Christ our Lord.
Additional Collect:
Gracious Father,
revive your Church in our day,
and make her holy, strong and faithful,
for your glory’s sake
in Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Plato’s ‘Allegory of the Cave’ tells of the difficulty of the blind agreeing to be led by the once-blind (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
21 July 2026
Why ‘The Odyssey’ is about
more than heroes and monsters
and looks at the temptations
in our own journeys through life
The Odyssey is about more than war, ships and heroics … it is about the temptations along the journey of life … posters at Arts Picturehouse, Cambridge, yesterday (Photograph: Patrick Comerford, 2026)
Patrick Comerford
The Odyssey is one of the greatest stories ever told. It is a core part of the history, mythology and cultural heritage of Greece. Christopher Nolan’s The Odyssey is already becoming one of the greatest films of the 21st century, and is already introducing many people to one of the greatest works of classical literature.
The ancient Greek epic poem by Homer, who also wrote The Iliad, tells the story Odysseus, king of Ithaca, as he spends 20 years trying to return home: 10 years are spent fighting the Trojan War, and 10 years are spent travelling back home through the Mediterranean Sea.
Many Greeks are disappointed by the new film, expressing concerns that Greek actors were largely absent from major roles, that Athens was not included in the global promotional tour despite being the birthplace of the story, and that it uses very little Greek language and presents little that is authentic Greek culture. They say that a story so deeply rooted in Greece deserves meaningful Greek involvement.
In response, other Greeks are pointing out that this is Hollywood, not a history class. Indeed, the Odyssey itself is epic poetry and never was intended to be narrative, chronological history. Epic poetry and history have different functions, nor does any cinemagoer expect a Hollywood film to be textbook history.
The film opened in Greece last weekend, and is boasting the highest box office sales of any opening weekend this year. The calls for a boycott just may not be having any effect at all.
Far-right Greek extremists staged a protest outside the cinema hosting the premiere, handing out leaflets claiming the film ‘insults Greek history and civilisation’, condemning the casting choices, and using the slogan ‘Greece Belongs to the Greeks, the Odyssey Belongs to Homer.’ They claimed the film fails to honour Homer’s epic and called on audiences not to watch the film.
The extreme right Ethniko Metopo (Εθνικό Mέτωπο, National Front) used racist and fascist images and slogans in its protests outside cinemas at the weekend. They claimed the film ‘insults our history and culture’ and said: ‘Our lives, our history, and our civilisation will not become black.’
.
But, historically, whoever said Helen of Troy was not a black woman, or did not have dark Minoan features? Indeed, who even believes Helen of Troy was a real, historical figure?
Who ever said Helen of Troy did not have dark Minoan hair and features? (Photograph: Patrick Comerford)
I have yet to see the film, but hope to see it soon. Christopher Nolan looks like introducing a new generation to Homer, the Odyssey and the Iliad, as he dramatizes and retells the story of Odysseus and his encounters with different types of monsters and temptations as he tries to make his way back home to Ithaca from Troy.
I have encountered my own Cyclops and my own sea monsters in my journey in life too, I am sure, I too have come close to my own Scylla and Charybdis, and I too have been tempted to spend too much time among the lotus eaters.
It is a theme that I imagine is found in every culture. Jonah tries to delay heading off to Nineveh, and endures his own terrifying sea ordeals. When he arrives at Nineveh, the temptations and obstacles continue to divert his attention, and it takes him three full days to cross the city.
We all encounter distractions and temptations along our journeys in life, and Christopher Nolan’s film is one more telling of one of the greatest stories in literature.
Homer’s Iliad and Odyssey tell the story of a 20-year search for home (Photograph: Patrick Comerford)
In a letter to Christopher Nolan, Herod Priovolos says that like generations of Greeks he grew up with Homer’s story. He says ‘Homer did not sing of Odysseus simply to entertain us with ships, storms, gods and monsters. He told the story because he understood what war, time, distance and loss can do to the human soul.’
And perhaps he is right to point out that the film catches the drama of the Odyssey but does not get to examine the real significance and meaning within the poetry.
Herod Priovolos points out how Odysseus leaves Ithaca as a king, a husband and a father. He returns 20 years later alone, exhausted and disguised as a beggar, carrying the memory of every companion who never made it home.
The monsters are not merely creatures created for spectacle. The Cyclops is power without justice, the Sirens are the beautiful voices that tempt us to abandon our purpose, Circe represents the danger of losing our humanity. Calypso offers Odysseus immortality, but even eternal life becomes a prison when the price is forgetting his wife, his son, his homeland and his own identity.
And, Priovolos continues, Ithaca is not merely an island. ‘Ithaca is the place that remembers you when the world no longer recognises your face. It is the home that remains alive inside you after everything else has been taken away. It is Penelope growing older while she waits. It is Telemachus becoming a man without his father. It is Argos surviving long enough to recognize his master one final time.’
Odysseus is not great simply because he defeats monsters, Priovolos writes. ‘He is great because he is proud, frightened, wounded, clever, imperfect and deeply human. He loses his companions, his youth, his name and 20 years of his life, yet he refuses to forget who he is. When he finally returns, Penelope does not recognize him through strength, glory or appearance. She tests him. Odysseus proves his identity by remembering the bed they built together around the roots of a living olive tree.’
For Priovolos, that is the heart of The Odyssey. Not the battles. Not the ships. Not the monsters. Two people standing before each other after 20 years, asking whether love, memory and identity can survive everything time has done to them.
‘That is why this poem has survived for almost 3,000 years. Every human being is trying to return to something: a home, a person, a lost part of themselves, or the life they had before the world changed them,’ he says.
‘So use Homer’s seas, gods, heroes and monsters. But please understand what you are touching,’ he tells Christopher Nolan and, of course, filmgoers. ‘The Odyssey was never truly about how far a man could travel. It was about how much the world could take from him before he stopped being himself, and whether, after losing almost everything, he could still find his way home.’
Penelope waiting for Odysseus … Μαριάννα Βαλλιάνου, Η επιστροφή, Mariánna Valliánou, ‘The Return’
I am reminded of the poem ‘Ithaka’ in which CP Cavafy transforms Homer’s account of the return of Odysseus to Ithaka. This transformation is a variation on how Dante and Tennyson handle the same theme. They offer an Odysseus who arrives home after a long absence only to find Ithaka less than fully satisfying and who soon makes plans to travel forth a second time.
However, Cavafy answers them by telling Odysseus that arriving in Ithaka is what he is destined for, and that he must keep that always in mind: one’s destiny, the inevitable end of the journey, is a thing to be faced for what it is, without illusions.
The meaning of Ithaka is in the voyage home that it inspired. It is not reaching home or again escaping its limitations once there that should occupy Odysseus so much as those elevated thoughts and rare excitement that are a product of the return voyage.
As Edmund Keeley says, this new perspective is what frees the voyager’s soul of the monsters, obstacles and angry gods, so that when the voyager reaches his Ithaka he will be rich not with what Ithaka has to offer him on his return, but with all that he has gained along the way, including his coming to know that this perspective on things, this unhurried devotion to pleasure and knowledge, is Ithaka’s ultimate value.
Ιθάκη, Κωνσταντίνος Π Καβάφης
Σα βγεις στον πηγαιμό για την Ιθάκη,
να εύχεσαι νάναι μακρύς ο δρόμος,
γεμάτος περιπέτειες, γεμάτος γνώσεις.
Τους Λαιστρυγόνας και τους Κύκλωπας,
τον θυμωμένο Ποσειδώνα μη φοβάσαι,
τέτοια στον δρόμο σου ποτέ σου δεν θα βρεις,
αν μέν’ η σκέψις σου υψηλή, αν εκλεκτή
συγκίνησις το πνεύμα και το σώμα σου αγγίζει.
Τους Λαιστρυγόνας και τους Κύκλωπας,
τον άγριο Ποσειδώνα δεν θα συναντήσεις,
αν δεν τους κουβανείς μες στην ψυχή σου,
αν η ψυχή σου δεν τους στήνει εμπρός σου.
Να εύχεσαι νάναι μακρύς ο δρόμος.
Πολλά τα καλοκαιρινά πρωιά να είναι
που με τι ευχαρίστησι, με τι χαρά
θα μπαίνεις σε λιμένας πρωτοειδωμένους
να σταματήσεις σ’ εμπορεία Φοινικικά,
και τες καλές πραγμάτειες ν’ αποκτήσεις,
σεντέφια και κοράλλια, κεχριμπάρια κ’ έβενους,
και ηδονικά μυρωδικά κάθε λογής,
όσο μπορείς πιο άφθονα ηδονικά μυρωδικά
σε πόλεις Aιγυπτιακές πολλές να πας,
να μάθεις και να μάθεις απ’ τους σπουδασμένους.
Πάντα στον νου σου νάχεις την Ιθάκη.
Το φθάσιμον εκεί είν’ ο προορισμός σου.
Aλλά μη βιάζεις το ταξείδι διόλου.
Καλλίτερα χρόνια πολλά να διαρκέσει
και γέρος πια ν’ αράξεις στο νησί,
πλούσιος με όσα κέρδισες στον δρόμο,
μη προσδοκώντας πλούτη να σε δώσει η Ιθάκη.
Η Ιθάκη σ’ έδωσε τ’ ωραίο ταξείδι.
Χωρίς αυτήν δεν θάβγαινες στον δρόμο.
Άλλα δεν έχει να σε δώσει πια.
Κι αν πτωχική την βρεις, η Ιθάκη δεν σε γέλασε.
Έτσι σοφός που έγινες, με τόση πείρα,
ήδη θα το κατάλαβες η Ιθάκες τι σημαίνουν
Ithaka, Constantine P Cavafy
As you set out for Ithaka
hope the voyage is a long one,
full of adventure, full of discovery.
Laistrygonians and Cyclops,
angry Poseidon – don’t be afraid of them:
you’ll never find things like that on your way
as long as you keep your thoughts raised high,
as long as a rare excitement
stirs your spirit and your body.
Laistrygonians and Cyclops,
wild Poseidon – you won’t encounter them
unless you bring them along inside your soul,
unless your soul sets them up in front of you.
Hope the voyage is a long one.
May there be many a summer morning when,
with what pleasure, what joy,
you come into harbours seen for the first time;
may you stop at Phoenician trading stations
to buy fine things,
mother of pearl and coral, amber and ebony,
sensual perfume of every kind –
as many sensual perfumes as you can;
and may you visit many Egyptian cities
to gather stores of knowledge from their scholars.
Keep Ithaka always in your mind.
Arriving there is what you are destined for.
But do not hurry the journey at all.
Better if it lasts for years,
so you are old by the time you reach the island,
wealthy with all you have gained on the way,
not expecting Ithaka to make you rich.
Ithaka gave you the marvellous journey.
Without her you would not have set out.
She has nothing left to give you now.
And if you find her poor, Ithaka won’t have fooled you.
Wise as you will have become, so full of experience,
you will have understood by then what these Ithakas mean.
– Constantine Cavafy (translated by Edmund Keeley and Philip Sherrard)
Christopher Nolan’s film ‘The Odyssey’ introduces a new generation to the world of classical Greece (Photograph: Patrick Comerford)
Patrick Comerford
The Odyssey is one of the greatest stories ever told. It is a core part of the history, mythology and cultural heritage of Greece. Christopher Nolan’s The Odyssey is already becoming one of the greatest films of the 21st century, and is already introducing many people to one of the greatest works of classical literature.
The ancient Greek epic poem by Homer, who also wrote The Iliad, tells the story Odysseus, king of Ithaca, as he spends 20 years trying to return home: 10 years are spent fighting the Trojan War, and 10 years are spent travelling back home through the Mediterranean Sea.
Many Greeks are disappointed by the new film, expressing concerns that Greek actors were largely absent from major roles, that Athens was not included in the global promotional tour despite being the birthplace of the story, and that it uses very little Greek language and presents little that is authentic Greek culture. They say that a story so deeply rooted in Greece deserves meaningful Greek involvement.
In response, other Greeks are pointing out that this is Hollywood, not a history class. Indeed, the Odyssey itself is epic poetry and never was intended to be narrative, chronological history. Epic poetry and history have different functions, nor does any cinemagoer expect a Hollywood film to be textbook history.
The film opened in Greece last weekend, and is boasting the highest box office sales of any opening weekend this year. The calls for a boycott just may not be having any effect at all.
Far-right Greek extremists staged a protest outside the cinema hosting the premiere, handing out leaflets claiming the film ‘insults Greek history and civilisation’, condemning the casting choices, and using the slogan ‘Greece Belongs to the Greeks, the Odyssey Belongs to Homer.’ They claimed the film fails to honour Homer’s epic and called on audiences not to watch the film.
The extreme right Ethniko Metopo (Εθνικό Mέτωπο, National Front) used racist and fascist images and slogans in its protests outside cinemas at the weekend. They claimed the film ‘insults our history and culture’ and said: ‘Our lives, our history, and our civilisation will not become black.’
.
But, historically, whoever said Helen of Troy was not a black woman, or did not have dark Minoan features? Indeed, who even believes Helen of Troy was a real, historical figure?
Who ever said Helen of Troy did not have dark Minoan hair and features? (Photograph: Patrick Comerford)
I have yet to see the film, but hope to see it soon. Christopher Nolan looks like introducing a new generation to Homer, the Odyssey and the Iliad, as he dramatizes and retells the story of Odysseus and his encounters with different types of monsters and temptations as he tries to make his way back home to Ithaca from Troy.
I have encountered my own Cyclops and my own sea monsters in my journey in life too, I am sure, I too have come close to my own Scylla and Charybdis, and I too have been tempted to spend too much time among the lotus eaters.
It is a theme that I imagine is found in every culture. Jonah tries to delay heading off to Nineveh, and endures his own terrifying sea ordeals. When he arrives at Nineveh, the temptations and obstacles continue to divert his attention, and it takes him three full days to cross the city.
We all encounter distractions and temptations along our journeys in life, and Christopher Nolan’s film is one more telling of one of the greatest stories in literature.
Homer’s Iliad and Odyssey tell the story of a 20-year search for home (Photograph: Patrick Comerford)
In a letter to Christopher Nolan, Herod Priovolos says that like generations of Greeks he grew up with Homer’s story. He says ‘Homer did not sing of Odysseus simply to entertain us with ships, storms, gods and monsters. He told the story because he understood what war, time, distance and loss can do to the human soul.’
And perhaps he is right to point out that the film catches the drama of the Odyssey but does not get to examine the real significance and meaning within the poetry.
Herod Priovolos points out how Odysseus leaves Ithaca as a king, a husband and a father. He returns 20 years later alone, exhausted and disguised as a beggar, carrying the memory of every companion who never made it home.
The monsters are not merely creatures created for spectacle. The Cyclops is power without justice, the Sirens are the beautiful voices that tempt us to abandon our purpose, Circe represents the danger of losing our humanity. Calypso offers Odysseus immortality, but even eternal life becomes a prison when the price is forgetting his wife, his son, his homeland and his own identity.
And, Priovolos continues, Ithaca is not merely an island. ‘Ithaca is the place that remembers you when the world no longer recognises your face. It is the home that remains alive inside you after everything else has been taken away. It is Penelope growing older while she waits. It is Telemachus becoming a man without his father. It is Argos surviving long enough to recognize his master one final time.’
Odysseus is not great simply because he defeats monsters, Priovolos writes. ‘He is great because he is proud, frightened, wounded, clever, imperfect and deeply human. He loses his companions, his youth, his name and 20 years of his life, yet he refuses to forget who he is. When he finally returns, Penelope does not recognize him through strength, glory or appearance. She tests him. Odysseus proves his identity by remembering the bed they built together around the roots of a living olive tree.’
For Priovolos, that is the heart of The Odyssey. Not the battles. Not the ships. Not the monsters. Two people standing before each other after 20 years, asking whether love, memory and identity can survive everything time has done to them.
‘That is why this poem has survived for almost 3,000 years. Every human being is trying to return to something: a home, a person, a lost part of themselves, or the life they had before the world changed them,’ he says.
‘So use Homer’s seas, gods, heroes and monsters. But please understand what you are touching,’ he tells Christopher Nolan and, of course, filmgoers. ‘The Odyssey was never truly about how far a man could travel. It was about how much the world could take from him before he stopped being himself, and whether, after losing almost everything, he could still find his way home.’
I am reminded of the poem ‘Ithaka’ in which CP Cavafy transforms Homer’s account of the return of Odysseus to Ithaka. This transformation is a variation on how Dante and Tennyson handle the same theme. They offer an Odysseus who arrives home after a long absence only to find Ithaka less than fully satisfying and who soon makes plans to travel forth a second time.
However, Cavafy answers them by telling Odysseus that arriving in Ithaka is what he is destined for, and that he must keep that always in mind: one’s destiny, the inevitable end of the journey, is a thing to be faced for what it is, without illusions.
The meaning of Ithaka is in the voyage home that it inspired. It is not reaching home or again escaping its limitations once there that should occupy Odysseus so much as those elevated thoughts and rare excitement that are a product of the return voyage.
As Edmund Keeley says, this new perspective is what frees the voyager’s soul of the monsters, obstacles and angry gods, so that when the voyager reaches his Ithaka he will be rich not with what Ithaka has to offer him on his return, but with all that he has gained along the way, including his coming to know that this perspective on things, this unhurried devotion to pleasure and knowledge, is Ithaka’s ultimate value.
Ιθάκη, Κωνσταντίνος Π Καβάφης
Σα βγεις στον πηγαιμό για την Ιθάκη,
να εύχεσαι νάναι μακρύς ο δρόμος,
γεμάτος περιπέτειες, γεμάτος γνώσεις.
Τους Λαιστρυγόνας και τους Κύκλωπας,
τον θυμωμένο Ποσειδώνα μη φοβάσαι,
τέτοια στον δρόμο σου ποτέ σου δεν θα βρεις,
αν μέν’ η σκέψις σου υψηλή, αν εκλεκτή
συγκίνησις το πνεύμα και το σώμα σου αγγίζει.
Τους Λαιστρυγόνας και τους Κύκλωπας,
τον άγριο Ποσειδώνα δεν θα συναντήσεις,
αν δεν τους κουβανείς μες στην ψυχή σου,
αν η ψυχή σου δεν τους στήνει εμπρός σου.
Να εύχεσαι νάναι μακρύς ο δρόμος.
Πολλά τα καλοκαιρινά πρωιά να είναι
που με τι ευχαρίστησι, με τι χαρά
θα μπαίνεις σε λιμένας πρωτοειδωμένους
να σταματήσεις σ’ εμπορεία Φοινικικά,
και τες καλές πραγμάτειες ν’ αποκτήσεις,
σεντέφια και κοράλλια, κεχριμπάρια κ’ έβενους,
και ηδονικά μυρωδικά κάθε λογής,
όσο μπορείς πιο άφθονα ηδονικά μυρωδικά
σε πόλεις Aιγυπτιακές πολλές να πας,
να μάθεις και να μάθεις απ’ τους σπουδασμένους.
Πάντα στον νου σου νάχεις την Ιθάκη.
Το φθάσιμον εκεί είν’ ο προορισμός σου.
Aλλά μη βιάζεις το ταξείδι διόλου.
Καλλίτερα χρόνια πολλά να διαρκέσει
και γέρος πια ν’ αράξεις στο νησί,
πλούσιος με όσα κέρδισες στον δρόμο,
μη προσδοκώντας πλούτη να σε δώσει η Ιθάκη.
Η Ιθάκη σ’ έδωσε τ’ ωραίο ταξείδι.
Χωρίς αυτήν δεν θάβγαινες στον δρόμο.
Άλλα δεν έχει να σε δώσει πια.
Κι αν πτωχική την βρεις, η Ιθάκη δεν σε γέλασε.
Έτσι σοφός που έγινες, με τόση πείρα,
ήδη θα το κατάλαβες η Ιθάκες τι σημαίνουν
Ithaka, Constantine P Cavafy
As you set out for Ithaka
hope the voyage is a long one,
full of adventure, full of discovery.
Laistrygonians and Cyclops,
angry Poseidon – don’t be afraid of them:
you’ll never find things like that on your way
as long as you keep your thoughts raised high,
as long as a rare excitement
stirs your spirit and your body.
Laistrygonians and Cyclops,
wild Poseidon – you won’t encounter them
unless you bring them along inside your soul,
unless your soul sets them up in front of you.
Hope the voyage is a long one.
May there be many a summer morning when,
with what pleasure, what joy,
you come into harbours seen for the first time;
may you stop at Phoenician trading stations
to buy fine things,
mother of pearl and coral, amber and ebony,
sensual perfume of every kind –
as many sensual perfumes as you can;
and may you visit many Egyptian cities
to gather stores of knowledge from their scholars.
Keep Ithaka always in your mind.
Arriving there is what you are destined for.
But do not hurry the journey at all.
Better if it lasts for years,
so you are old by the time you reach the island,
wealthy with all you have gained on the way,
not expecting Ithaka to make you rich.
Ithaka gave you the marvellous journey.
Without her you would not have set out.
She has nothing left to give you now.
And if you find her poor, Ithaka won’t have fooled you.
Wise as you will have become, so full of experience,
you will have understood by then what these Ithakas mean.
– Constantine Cavafy (translated by Edmund Keeley and Philip Sherrard)
Christopher Nolan’s film ‘The Odyssey’ introduces a new generation to the world of classical Greece (Photograph: Patrick Comerford)
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20 July 2026
Daily prayer in Ordinary Time 2026:
74, Monday 20 July 2026
‘The people of Nineveh … repented at the proclamation of Jonah’ (Matthew 12: 41) … a whale depicted in the Saint Brendan window in Saint Michael’s Church, Sneem, Co Kerry (Photograph: Patrick Comerford)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and yesterday was the Seventh Sunday after Trinity (Trinity VII, 19 July 2026). Today, the calendar of the Church of England in Common Worship remembers Saint Margaret of Antioch, martyr in the fourth century, and Saint Bartolomé de las Casas (1566), Apostle to the Indies.
I stayed up last night watching the World Cup final between Spain and Argentina. I watched the first 90 minutes in the Old George in Stony Stratford, and then watched the rest of the game at home to see Spain 1-0 in extra time. Now I am on my way to Cambridge this morning. But, as the day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘The people of Nineveh … repented at the proclamation of Jonah’ (Matthew 12: 41) … a reconstruction of the gates of an Assyrian palace in the Pergamon Museum, Berlin (Photograph: Patrick Comerford)
Matthew 12: 38-42 (NRSVA):
38 Then some of the scribes and Pharisees said to him, ‘Teacher, we wish to see a sign from you.’ 39 But he answered them, ‘An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 40 For just as Jonah was for three days and three nights in the belly of the sea monster, so for three days and three nights the Son of Man will be in the heart of the earth. 41 The people of Nineveh will rise up at the judgement with this generation and condemn it, because they repented at the proclamation of Jonah, and see, something greater than Jonah is here! 42 The queen of the South will rise up at the judgement with this generation and condemn it, because she came from the ends of the earth to listen to the wisdom of Solomon, and see, something greater than Solomon is here!’
‘Hold up the sandal, as he has commanded us!’ (Monty Python, ‘The Life of Brian’) … two over-size sandals outside the Antika Irish bar on Arabatzoglou street in Rethymnon (Photograph: Patrick Comerford)
Today’s reflection:
Signs are part of the humour throughout Monty Python’s Life of Brian, also known as Life of Brian, a controversial 1979 film by the Monty Python team, including Graham Chapman, John Cleese, Terry Gilliam, Eric Idle, Terry Jones and Michael Palin.
Scene 18, ‘The Holy Gourd of Jerusalem’, includes this dialogue:
FOLLOWERS: … Look! Ah! Oh! Oh!
ARTHUR: He has given us a sign!
FOLLOWER: Oh!
SHOE FOLLOWER: He has given us … His shoe!
ARTHUR: The shoe is the sign. Let us follow His example.
SPIKE: What?
ARTHUR: Let us, like Him, hold up one shoe and let the other be upon our foot, for this is His sign, that all who follow Him shall do likewise.
EDDIE: Yes.
SHOE FOLLOWER: No, no, no. The shoe is …
YOUTH: No.
SHOE FOLLOWER: … a sign that we must gather shoes together in abundance.
GIRL: Cast off …
SPIKE: Aye. What?
GIRL: … the shoes! Follow the Gourd!
SHOE FOLLOWER: No! Let us gather shoes together!
FRANK: Yes.
SHOE FOLLOWER: Let me!
ELSIE: Oh, get off!
YOUTH: No, no! It is a sign that, like Him, we must think not of the things of the body, but of the face and head!
SHOE FOLLOWER: Give me your shoe!
YOUTH: Get off!
GIRL: Follow the Gourd! The Holy Gourd of Jerusalem!
FOLLOWER: The Gourd!
HARRY: Hold up the sandal, as He has commanded us!
ARTHUR: It is a shoe! It is a shoe!
HARRY: It's a sandal!
ARTHUR: No, it isn't!
GIRL: Cast it away!
ARTHUR: Put it on!
YOUTH: And clear off!
How often do we pray for unusual signs as indications of God’s blessing, favour, approval or intervention, or even God’s judgment?
In this morning’s Gospel reading (Matthew 12: 38-42), Jesus faces this sort of request too in his own day. People wanted some spectacular sign from him to establish beyond doubt that he was who he said he was.
In today’s reading, Jesus addresses the crowds who gather around him as ‘an evil and adulterous generation’ (verse 39) because they are asking for a sign. Today people can be very impressed by visionaries who claim to have visions that are denied to the rest of believers.
The church has traditionally been very wary of all such claims. In the Gospel reading, Jesus accuses his contemporaries of failing to see what is there before them. They want signs and yet all they need already stands in front of them in the person of Jesus, someone greater than Solomon, greater than Jonah, greater than all the prophets and kings.
If the people of Nineveh responded to Jonah, and if the Queen of the South responded to Solomon, how much more should Jesus’ contemporaries respond to him?
God has already given us all we need in and through the church, in Word, in Sacrament and in the community of believers. There we find the living word of God. There we find the Eucharist and the other sacraments. There we find Jesus present among us and within his followers.
In the Eucharist, Christ is present to us in the bread and the wine, saying, ‘This is my body … This is my blood’.
In coming to Christ in the Eucharist, we are coming to one who is greater than Jonah or Solomon. He is present to us in other ways also. We take his presence seriously by responding to his call and following in his way, as the people of Nineveh responded to Jonah’s call. And, in response to Christ’s presence, we are called to respond to his presence by living in as a sign of his presence in the world.
A collection of cluttered signs and over-size sandals outside the Antika Irish Bar in Rethymnon (Photograph: Patrick Comerford)
Today’s Prayers (Monday 20 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 19 to 25 July 2026 (pp 20-21), is ‘Flood Relief in Mozambique’. This theme was introduced yesterday with a programme update from the Revd Mauricio S Mugunhe, Executive Director Anglican Social Action, Igreja Anglicana de Moçambique e Angola (the Anglican Church of Mozambique and Angola).
The USPG prayer diary today (Monday 20 July 2026) invites us to pray:
Lord of all comfort, we pray for those who mourn loved ones lost in the floods. Hold them in your mercy and bring them your peace.
The Collect of the Day:
Lord of all power and might,
the author and giver of all good things:
graft in our hearts the love of your name,
increase in us true religion,
nourish us with all goodness,
and of your great mercy keep us in the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord God, whose Son is the true vine and the source of life,
ever giving himself that the world may live:
may we so receive within ourselves
the power of his death and passion
that, in his saving cup,
we may share his glory and be made perfect in his love;
for he is alive and reigns, now and for ever.
Additional Collect
Generous God,
you give us gifts and make them grow:
though our faith is small as mustard seed,
make it grow to your glory
and the flourishing of your kingdom;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Saint Margaret of Antioch is commemorated on 20 July … the church in Vernazza in Cinque Terre on the Italian Riviera is said to hold a relic of her finger (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are in Ordinary Time in the Church Calendar and yesterday was the Seventh Sunday after Trinity (Trinity VII, 19 July 2026). Today, the calendar of the Church of England in Common Worship remembers Saint Margaret of Antioch, martyr in the fourth century, and Saint Bartolomé de las Casas (1566), Apostle to the Indies.
I stayed up last night watching the World Cup final between Spain and Argentina. I watched the first 90 minutes in the Old George in Stony Stratford, and then watched the rest of the game at home to see Spain 1-0 in extra time. Now I am on my way to Cambridge this morning. But, as the day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘The people of Nineveh … repented at the proclamation of Jonah’ (Matthew 12: 41) … a reconstruction of the gates of an Assyrian palace in the Pergamon Museum, Berlin (Photograph: Patrick Comerford)
Matthew 12: 38-42 (NRSVA):
38 Then some of the scribes and Pharisees said to him, ‘Teacher, we wish to see a sign from you.’ 39 But he answered them, ‘An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 40 For just as Jonah was for three days and three nights in the belly of the sea monster, so for three days and three nights the Son of Man will be in the heart of the earth. 41 The people of Nineveh will rise up at the judgement with this generation and condemn it, because they repented at the proclamation of Jonah, and see, something greater than Jonah is here! 42 The queen of the South will rise up at the judgement with this generation and condemn it, because she came from the ends of the earth to listen to the wisdom of Solomon, and see, something greater than Solomon is here!’
‘Hold up the sandal, as he has commanded us!’ (Monty Python, ‘The Life of Brian’) … two over-size sandals outside the Antika Irish bar on Arabatzoglou street in Rethymnon (Photograph: Patrick Comerford)
Today’s reflection:
Signs are part of the humour throughout Monty Python’s Life of Brian, also known as Life of Brian, a controversial 1979 film by the Monty Python team, including Graham Chapman, John Cleese, Terry Gilliam, Eric Idle, Terry Jones and Michael Palin.
Scene 18, ‘The Holy Gourd of Jerusalem’, includes this dialogue:
FOLLOWERS: … Look! Ah! Oh! Oh!
ARTHUR: He has given us a sign!
FOLLOWER: Oh!
SHOE FOLLOWER: He has given us … His shoe!
ARTHUR: The shoe is the sign. Let us follow His example.
SPIKE: What?
ARTHUR: Let us, like Him, hold up one shoe and let the other be upon our foot, for this is His sign, that all who follow Him shall do likewise.
EDDIE: Yes.
SHOE FOLLOWER: No, no, no. The shoe is …
YOUTH: No.
SHOE FOLLOWER: … a sign that we must gather shoes together in abundance.
GIRL: Cast off …
SPIKE: Aye. What?
GIRL: … the shoes! Follow the Gourd!
SHOE FOLLOWER: No! Let us gather shoes together!
FRANK: Yes.
SHOE FOLLOWER: Let me!
ELSIE: Oh, get off!
YOUTH: No, no! It is a sign that, like Him, we must think not of the things of the body, but of the face and head!
SHOE FOLLOWER: Give me your shoe!
YOUTH: Get off!
GIRL: Follow the Gourd! The Holy Gourd of Jerusalem!
FOLLOWER: The Gourd!
HARRY: Hold up the sandal, as He has commanded us!
ARTHUR: It is a shoe! It is a shoe!
HARRY: It's a sandal!
ARTHUR: No, it isn't!
GIRL: Cast it away!
ARTHUR: Put it on!
YOUTH: And clear off!
How often do we pray for unusual signs as indications of God’s blessing, favour, approval or intervention, or even God’s judgment?
In this morning’s Gospel reading (Matthew 12: 38-42), Jesus faces this sort of request too in his own day. People wanted some spectacular sign from him to establish beyond doubt that he was who he said he was.
In today’s reading, Jesus addresses the crowds who gather around him as ‘an evil and adulterous generation’ (verse 39) because they are asking for a sign. Today people can be very impressed by visionaries who claim to have visions that are denied to the rest of believers.
The church has traditionally been very wary of all such claims. In the Gospel reading, Jesus accuses his contemporaries of failing to see what is there before them. They want signs and yet all they need already stands in front of them in the person of Jesus, someone greater than Solomon, greater than Jonah, greater than all the prophets and kings.
If the people of Nineveh responded to Jonah, and if the Queen of the South responded to Solomon, how much more should Jesus’ contemporaries respond to him?
God has already given us all we need in and through the church, in Word, in Sacrament and in the community of believers. There we find the living word of God. There we find the Eucharist and the other sacraments. There we find Jesus present among us and within his followers.
In the Eucharist, Christ is present to us in the bread and the wine, saying, ‘This is my body … This is my blood’.
In coming to Christ in the Eucharist, we are coming to one who is greater than Jonah or Solomon. He is present to us in other ways also. We take his presence seriously by responding to his call and following in his way, as the people of Nineveh responded to Jonah’s call. And, in response to Christ’s presence, we are called to respond to his presence by living in as a sign of his presence in the world.
A collection of cluttered signs and over-size sandals outside the Antika Irish Bar in Rethymnon (Photograph: Patrick Comerford)
Today’s Prayers (Monday 20 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 19 to 25 July 2026 (pp 20-21), is ‘Flood Relief in Mozambique’. This theme was introduced yesterday with a programme update from the Revd Mauricio S Mugunhe, Executive Director Anglican Social Action, Igreja Anglicana de Moçambique e Angola (the Anglican Church of Mozambique and Angola).
The USPG prayer diary today (Monday 20 July 2026) invites us to pray:
Lord of all comfort, we pray for those who mourn loved ones lost in the floods. Hold them in your mercy and bring them your peace.
The Collect of the Day:
Lord of all power and might,
the author and giver of all good things:
graft in our hearts the love of your name,
increase in us true religion,
nourish us with all goodness,
and of your great mercy keep us in the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord God, whose Son is the true vine and the source of life,
ever giving himself that the world may live:
may we so receive within ourselves
the power of his death and passion
that, in his saving cup,
we may share his glory and be made perfect in his love;
for he is alive and reigns, now and for ever.
Additional Collect
Generous God,
you give us gifts and make them grow:
though our faith is small as mustard seed,
make it grow to your glory
and the flourishing of your kingdom;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Saint Margaret of Antioch is commemorated on 20 July … the church in Vernazza in Cinque Terre on the Italian Riviera is said to hold a relic of her finger (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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