Horrible Histories: Tropological Trojans

by Damien F. Mackey “As a result, the evidence for the Trojan War of Homer is tantalizing but equivocal. There is no single “smoking gun”.” Dr. Eric H. Cline While scholars are prepared to expend time trying to prove the historicity of Homer’s The Iliad and The Odyssey, which are replete with gods and goddesses, and demi-gods, they would generally, I suspect, be far less interested in the biblical (Catholic) books of Judith, Job and Tobit, based on real historical people and events. The life of holy Tobit, who served the mighty Assyrian king, Shalmaneser, in highest level office: Tobit may have been King Shalmaneser’s ‘rab ekalli’ (3) Tobit may have been King Shalmaneser's 'rab ekalli' coursed through a succession of 3 real neo-Assyrian kings, according to Tobit 1:2-21: “Shalmaneser”; “Sennacherib”; “Esarhaddon”. In fact, the Book of Tobit actually corrects the conventional neo-Assyrian succession. Apart from its failing to situate a Sargon (II) between Shalmaneser and Sennacherib - and that is because Sargon II was Sennacherib - it, when forensically examined, necessitates a merging, as well, of Shalmaneser with Tiglath-pileser. While the Book of Tobit, therefore, corrects ancient history, what does Homer do with the biblical data (say, Tobit, Job and Judith)? Before answering that question, who was this Homer, anyway?: https://www.reddit.com/r/AskHistorians/comments/d8c7ix/who_was_homer/ “In Greek works written hundreds of years later, we get all sorts of fanciful stories about Homer's origins, his life, his afflictions (including crippling poverty and alleged blindness), and the era in which he supposedly lived. But none of this seems to have any basis in reliable historical knowledge. With the Homeric epics so central to the education of every Greek and to the formation of Greek identity, it was only natural that their author should become an almost mythical figure about whom many wise men claimed to know things that hadn't been known before. It is fair to say that the Greeks actually knew nothing about Homer from any local tradition or historical documentation”. “… including crippling poverty and alleged blindness …”. Interesting. Old Tobit experienced crippling poverty (Tobit 1:20) and he also went blind for a time (2:9-10). What does the so-called “Homer” - or what do the Greco-Romans - do with the books of Tobit, Job and Judith? Well, they appropriate large portions of them: Similarities to The Odyssey of the Books of Job and Tobit (3) Similarities to The Odyssey of the Books of Job and Tobit even introducing the goddess Athena (Athene) into their appropriations. In that article on The Odyssey, I gave these comparisons: ------------------------------------------------------------------------------------- The resemblance of Tobit to the Odyssey in particular was not lost on that great student of literature [Saint] Jerome …. ------------------------------------------------------------------------------------- This combined biblical influence upon Homer is, I think, more intelligible in light of my article: Job’s Life and Times (4) Job’s Life and Times in which I have identified Job with Tobit’s son, Tobias. Some Compelling Comparisons I need to point out right at the start that it sometimes happens that incidents attributed to the son, in the Book of Tobit, in Job, might, in The Odyssey, be attributed to the son's father, or vice versa (or even be attributed to some less important character). The same sort of mix occurs with the female characters. These are some of the parallels that I have picked up: The two chief male characters Tobit and his son, Tobias/Job, equate approximately to Odysseus and his son, Telemachus. Unlike the pious Tobit, though, Odysseus was a crafty and battle-hardened pagan, with a love of strong drink and an eye for women {goddesses}. But he nevertheless pined for his true wife, Penelope. The Suitors These unpleasant and self-serving characters are especially prominent and numerous in Homer’s The Odyssey. In the Book of Tobit, “seven” suitors in turn meet an unhappy fate in their desire for Sarah. The Sought-After Woman In The Odyssey, she is Penelope. She is Sarah in the Book of Tobit. The 'Divine' Messenger From whom the son, especially, receives help during his travels. In the Book of Tobit, this messenger is the angel Raphael (in the guise of ‘Azarias’). In The Odyssey, it is the goddess Athene (in the guise of ‘Mentes’). Satan, or Adversary (Book of Job) He is Poseidon in The Odyssey, the god who hounds down the story’s hero. He is Asmodeus in the Book of Tobit. According to the following, this Asmodeus is to be identified with the Iranian, Aeshma Daeva (http://www.touchstonemag.com/archives/article.php?id=12-02-036-f): Bearing just as obvious a connection with non-biblical literature, I believe, is the demon Asmodeus (Tobit 3:8), who is doubtless to be identified, on purely morphological grounds, with Aeshma Daeva, a figure well known in ancient Iranian religion …. The Friends Whereas, in the Book of Tobit, the young man’s journeying takes him amongst kindred folks (e.g. Raguel and Gabael), in The Odyssey, it is to the homelands of certain Greek returnées from Troy (e.g. Nestor and Menelaus) that young Telemachus travels. The Dog Yes, even a dog, or dogs, figure in both stories. P. Reardon, commenting upon this particular parallel in The Wide World of Tobit, follows the typical pattern of thought according to which the pagan mythology has precedence over the Hebrew version: The Larger World …. The resemblance of Tobit to the Odyssey in particular was not lost on that great student of literature, Jerome, as is evident in a single detail of his Latin translation of Tobit in the Vulgate. Intrigued by the literary merit of Tobit, but rejecting its canonicity, the jocose and sometimes prankish Jerome felt free to insert into his version an item straight out of the Odyssey—namely, the wagging of the dog’s tail on arriving home with Tobias in 11:9—Tunc praecucurrit canis, qui simul fuerat in via, et quasi nuntius adveniens blandimento suae caudae gaudebat—“Then the dog, which had been with them in the way, ran before, and coming as if it had brought the news, showed his joy by his fawning and wagging his tail.”16 No other ancient version of Tobit mentions either the tail or the wagging, but Jerome, ever the classicist, was confident his readers would remember the faithful but feeble old hound Argus, as the final act of his life, greeting the return of Odysseus to the home of his father: “he endeavored to wag his tail” (Odyssey 17.302). And to think that we owe this delightful gem to Jerome’s rejection of Tobit’s canonicity! [End of quote] There is space here for only a few more of the many further parallels that I have observed between Tobit/Job and The Odyssey: Further Comparisons Only Son Tobias was the only son of Tobit and Anna (cf. Tobit 1:9 and 8:17). So was Telemachus the only son of Odysseus and Penelope: '[Telemachus] ... you an only son, the apple of your mother's eye...' (II, 47). Likewise Anna referred to her son, Tobias, as 'the light of my eyes' (Tobit 10:5). And Telemachus’s uncle will use that identical phrase: 'Telemachus, light of my eyes!' (XVI, 245). Longing for Death The aged Tobit, in his utter misery of blindness, longed for death, and thus he prayed to God: 'Command that I now be released from my distress to go to the eternal abode; do not turn Thy face away from me' (Tobit 3:6). This theme is treated even more starkly, and in more prolonged fashion, in the Book of Job (esp. Ch. 3). In The Odyssey, it is said of Laërtes that "every day he prays to Zeus that death may visit his house and release the spirit from his flesh" (XV, 239). And Odysseus, after having learned from Circe about the wretched existence of the dead in Hades, said: 'This news broke my heart. I sat down on the bed and wept. I had no further use for life, no wish to see the sunshine any more' (X, 168). The Suitors "On the same day" that Tobit had prayed to be released from this life, Sarah - back home in Midian "was reproached by her father's maids, because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife" (Tobit 3:7, 8). In the Vulgate version of Tobit, we are informed that these seven suitors had lustful intentions towards Sarah (6:17). The Odyssey also tells about Penelope, who is tormented by the suitors who have invaded Odysseus’s home and are squandering the family's wealth. Penelope has to resort to the ruse of weaving a winding-cloth - ostensibly intending to make the decision to marry once she has completed it. But each night she undoes the cloth, in order to keep the suitors at bay (I, 28-33; II, 38-39). The prediction early in the story, that "there'd be a quick death and a sorry wedding for ... all [the suitors]", once Odysseus returned home (I, 32), was to be fulfilled to the letter when he dealt them all a bloody end. And indeed these words, a "sorry wedding" and a "quick death", might well have been spoken of Sarah's suitors as well, once the demon Asmodeus had finished with them. This Asmodeus is eventually overcome by Tobias, with great assistance from the angel. Asmodeus then "fled to the remotest parts of Egypt, and the angel bound him" (cf. Tobit 7:16 and 7:8:3). Even this episode might have its 'echo' at the beginning of The Odyssey, when the violent god, Poseidon (legendary father of the Athenian hero Theseus - born of two fathers: Poseidon and Aegeus, king of Athens), is found amongst "the distant Ethiopians, the farthest outposts of mankind ..." (I, 25). Ethiopia could indeed be described as "the remotest parts of Egypt". Heavenly Visitor ... she [Athene] bound under her feet her lovely sandals of untarnished gold, which carried her with the speed of the wind.... Thus she flashed down from the heights of Olympus. On reaching Ithaca she took her stand on the threshold of the court in front of Odysseus' house; and to look like a visitor she assumed the appearance of a Taphian chieftain named Mentes… (I, 27-28). The reader will quickly pick up the similarities between this text and the relevant part of the Book of Tobit if I simply quote directly from the latter: The prayer of [Tobit and Sarah] was heard in the presence of the glory of the great God. And Raphael was sent (3:16,17). Then Tobias ... found a beautiful young man, standing girded, as it were ready to walk. And not knowing that he was an angel of God, he saluted him.... 'I am Azarias, the son of the great Ananias' (5:5, 6, 18). The Questioning Tobit had interrogated the angel about the latter's identity, asking: 'My brother, to what tribe and family do you belong? Tell me ...', etc., etc. (5:9-12). Raguel exhibited a similar sort of curiosity: 'Where are you from brethren? .... Do you know our brother Tobit? .... Is he in good health?' (7:3, 4). In The Odyssey, too, this pattern (but with a Greek slant - e.g. the mention of ships) is again most frequent - almost monotonous. Telemachus, for instance, asks Athene: 'However, do tell me who you are and where you come from. What is your native town? Who are your people? And since you certainly cannot have come on foot, what kind of vessel brought you here?' (I, 29). (For further examples of this pattern of interrogation in The Odyssey, see pp. 72; 118; 164; 175; 208; 220). Athene replied to Telemachus, using a phrase that I suggest may have come straight out of the Book of Tobit - where towards the end of the story Raphael says: 'I will not conceal anything from you' (12:11). Thus: 'I will tell you everything', answered the bright-eyed goddess Athene. 'My father was the wise prince, Anchialus. My own name is Mentes, and I am a chieftain of the sea-faring Taphians'. Delaying One’s Guests Another noticeable tendency in these Israelite writings, as well as in The Odyssey, is for hosts to insist on their guests staying longer than the latter had intended, or had wished. This was perhaps the customary hospitality in ancient Syro-Mesopotamia, because it is common also in Genesis (24:25-26; 29:21-31:41). And it happens in The Book of Tobit, and indeed all the way through The Odyssey as well. For example, Telemachus says to Athene (I, 29): 'Sir, .... I know you are anxious to be on your way, but I beg you to stay a little longer, so that you can bathe and refresh yourself. Then you can go, taking with you as a keepsake from myself something precious and beautiful, the sort of present that one gives to a guest who has become a friend'. 'No', said the bright-eyed goddess. 'I am eager to be on my way; please do not detain me now. As for the gift you kindly suggest, let me take it home with me on my way back. Make it the best you can find, and you won't lose by the exchange'. (Cf. IV, 80; XV, 231-232). In like manner, Tobias was impatient to leave the sanguine Raguel and return home: At that time Tobias said to Raguel. 'Send me back, for my father and mother have given up hope of ever seeing me again'. But his father-in-law said to him, 'Stay with me, and I will send messengers to your father, and they will inform him how things are with you'. 'No, send me back to my father'. So Raguel arose and gave him his wife Sarah and half of his property in slaves, cattle, and money. (10:7, 8-10). The Dog(s) (a) The Leaving "... Telemachus himself set out for the meeting-place, bronze spear in hand, escorted ... by two dogs that trotted beside him" (II, 37). Also "[Tobias and the angel] both went out and departed, and the young man's dog was with them" (Tobit 5:16). (b) The Returning When Telemachus returned home: "The dogs, usually so obstreperous, not only did not bark at the newcomer but greeted him with wagging tails"(XVI, 245). The dog in the Book of Tobit was equally excited: "Then the dog, which had been with [Tobias and the angel] along the way, ran ahead of them; and coming as if he had brought the news showed his joy by his fawning and wagging his tail" (Tobit 11:9). The Iliad, for its part, does some heavy lifting from the Hebrew Bible. See e.g. The Jewish Bible Quarterly (2016): LITERARY PARALLELS BETWEEN HOMER’S EPICS AND THE BIBLICAL PHILISTINES https://jbqnew.jewishbible.org/jbq-past-issues/2016/443-july-september-2016/literary-parallels-homers-epics-biblical-philistines/ See also my articles: Joshuan Miracle of the Sun absorbed into Homer’s Iliad https://www.academia.edu/122576373/Joshuan_Miracle_of_the_Sun_absorbed_into_Homers_Iliad ‘Homeric’ borrowings from life of King Saul https://www.academia.edu/75749605/Homeric_borrowings_from_life_of_King_Saul King Ahab and Agamemnon (6) King Ahab and Agamemnon Book of Judith’s impact upon Greco-Roman and Arabic myths https://www.academia.edu/83801583/Book_of_Judith_s_impact_upon_Greco_Roman_and_Arabic_myths Judith the Jewess and “Helen” the Hellene https://www.academia.edu/24417162/Judith_the_Jewess_and_Helen_the_Hellene And that is just the tip of the iceberg. Influence of the Book of Tobit Getting back to the Book of Tobit itself, it refers to other known historical events, too: the assassination of Sennacherib (see below); the destruction of Nineveh (14:15); the Jewish return from the Babylonian Captivity; and the rebuilding of the Temple (14:5). Ahikar (Ahuqar) And the Book of Tobit also introduces us to the most influential Ahikar, who became “second-in-command” to the potent Esarhaddon in the kingdom (Tobit 1:21-22): But not forty days passed before two of Sennacherib’s sons killed him, and when they fled to the mountains of Ararat, his son Esar-haddon reigned after him. He appointed Ahikar, the son of my brother Hanael, over all the accounts of his kingdom, and he had authority over the entire administration. Ahikar interceded for me, and I returned to Nineveh. Now Ahikar was chief cupbearer, keeper of the signet, and in charge of administration and accounts under King Sennacherib of Assyria, so Esar-haddon appointed him as second-in-command. He was my nephew and so a close relative. In the Book of Tobit we learn of - {paralleling Judith’s Achior and “Holofernes” [Achilles and Agamemnon?]} - Ahikar’s close association with Sennacherib’s oldest son, Ashur-nadin-shumi, called “Nadin” (Nadab) in the Book of Tobit: “Nadin” (Nadab) of Tobit is the “Holofernes” of Judith (3) "Nadin" (Nadab) of Tobit is the "Holofernes" of Judith This Ahikar is a verifiable historical figure in ancient Assyria, as Aba-enlil-dari: http://www.melammu-project.eu/database/gen_html/a0000639.html “The story of Ahiqar is set into the court of seventh century Assyrian kings Sennacherib and Esarhaddon. The hero has the Akkadian name Ahī-(w)aqar “My brother is dear” …. The latest entry in a Seleucid list of Seven Sages says: “In the days of Esarhaddon the sage was Aba-enlil-dari, whom the Aramaeans call Ahu-uqar” …”. The great man, and his writings, became widely influential, having a profound impact even on Islam. On this, see e.g. my articles: Ahiqar, Aesop and Loqmân (4) Ahiqar, Aesop and Loqmân and: Tobit’s nephew, Ahikar, carelessly projected into [the] Islamic Golden Age (5) Tobit’s nephew, Ahikar, carelessly projected into Islamic Golden Age Dr. Eric H. Cline has asked the question (2013): https://blog.oup.com/2013/05/trojan-war-fact-or-fiction/ The Trojan War: fact or fiction? The Trojan War may be well known thanks to movies, books, and plays around the world, but did the war that spurred so much fascination even occur? The excerpt below from The Trojan War: A Very Short Introduction helps answer some of the many questions about the infamous war Homer helped immortalize. By Eric Cline The story of the Trojan War has fascinated humans for centuries and has given rise to countless scholarly articles and books, extensive archaeological excavations, epic movies, television documentaries, stage plays, art and sculpture, souvenirs and collectibles. In the United States there are thirty-three states with cities or towns named Troy and ten four-year colleges and universities, besides the University of Southern California, whose sports teams are called the Trojans. Particularly captivating is the account of the Trojan Horse, the daring plan that brought the Trojan War to an end and that has also entered modern parlance by giving rise to the saying “Beware of Greeks bearing gifts” and serving as a metaphor for hackers intent on wreaking havoc by inserting a “Trojan horse” into computer systems. But, is Homer’s story convincing? Certainly the heroes, from Achilles to Hector, are portrayed so credibly that it is easy to believe the story. But is it truly an account based on real events, and were the main characters actually real people? Mackey’s comment: Yes, indeed, Achilles and Hector, complete fictions in themselves, were “based on” real (generally biblical) characters. Would the ancient world’s equivalent of the entire nation of Greece really have gone to war over a single woman, however beautiful, and for ten long years at that? Mackey’s comment: No. Could Agamemnon really have been a king of kings able to muster so many men for such an expedition? Mackey’s comment: No. And, even if one believes that there once was an actual Trojan War, does that mean that the specific events, actions, and descriptions in Homer’s Iliad and Odyssey, supplemented by additional fragments and commentary in the Epic Cycle, are historically accurate and can be taken at face value? Is it plausible that what Homer describes actually took place and in the way that he says it did? Mackey’s comment: No. Virgil’s story of the Trojan Horse has, in its essence, been lifted out of the Book of Judith. See Part One: “Cunning Sinon deceiving the Trojans”, of my article (above): “Book of Judith’s impact upon Greco-Roman and Arabic myths”. In fact, the problem in providing definitive answers to all of these questions is not that we have too little data, but that we have too much. Mackey’s comment: Really! The Greek epics, Hittite records, Luwian poetry, and archaeological remains provide evidence not of a single Trojan war but rather of multiple wars that were fought in the area that we identify as Troy and the Troad. As a result, the evidence for the Trojan War of Homer is tantalizing but equivocal. There is no single “smoking gun.” According to the Greek literary evidence, there were at least two Trojan Wars (Heracles’ and Agamemnon’s), not simply one; in fact, there were three wars, if one counts Agamemnon’s earlier abortive attack on Teuthrania. Similarly, according to the Hittite literary evidence, there were at least four Trojan Wars, ranging from the Assuwa Rebellion in the late 15th century BCE to the overthrow of Walmu, king of Wilusa in the late 13th century BCE. And, according to the archaeological evidence, Troy/Hisarlik was destroyed twice, if not three times, between 1300 and 1000 BCE. Some of this has long been known; the rest has come to light more recently. Thus, although we cannot definitively point to a specific “Trojan War,” at least not as Homer has described it in the Iliad and the Odyssey, we have instead found several such Trojan wars and several cities at Troy, enough that we can conclude there is a historical kernel of truth — of some sort — underlying all the stories. …. In 1964, the eminent historian Moses Finley suggested that we should move the narrative of the Trojan War from the realm of history into the realm of myth and poetry until we have more evidence. …. Mackey’s comment: Hear, hear!