Misconceptions Archives - Tales of Times Forgotten

Why Prehistoric Matriarchy Wasn’t a Thing (A Brief Explanation)

If you are interested in religion and gender in the ancient world like I am, there is a fairly strong likelihood that, at some point, you’ve encountered some version of the claim that, at one point in human prehistory (variously conceived as sometime in the Upper Paleolithic, Neolithic, Bronze Age, or all three), either all human societies worldwide or at least the majority of human societies in Europe belonged to a matriarchal social order, in which women were supreme over men, and that this system preceded the imposition of the current patriarchal order.

The kinds of arguments and evidence that various proponents of the hypothesis of “prehistoric matriarchy” have tried to invoke over the years are so wildly disparate that it is impossible to address all the supposed evidence comprehensively in a single post. At the end of the day, the common denominator of all the arguments is that all the “evidence” they try to cite is weak, irrelevant, and/or open to many other interpretations. In this post, I will very briefly address the arguments that the man who originally formulated the hypothesis used and explain why those arguments do not hold up to scrutiny.

Don’t Blame “Paganism” for the United States’ Problems

On December 25th, 2023, The Atlantic published an op-ed by David Wolpe, a prominent American rabbi, titled “The Return of the Pagans.” In the op-ed, Wolpe asserts that both the political left and right in the United States have embraced fundamentally “pagan” ideas about the world (by which he means ideas derived from and characteristic of the traditional non-monotheistic religions of the ancient Mediterranean, particularly Greece and Rome) and that this supposed “pagan” influence is the cause of many of the problems that the United States faces today.

For those who don’t know, I’m a graduate student in Ancient Greek and Roman Studies and my main research focus is ancient Greek religion. Given this interest, I was quite intrigued to see an article published in a major news outlet with a title proclaiming that “paganism” has returned. Sadly, I soon found that Wolpe’s idea of “paganism” is a wildly inaccurate caricature that has more to do with nineteenth- and twentieth-century philosophies than with the non-monotheistic religions of the ancient Mediterranean world. The op-ed got under my skin, so I decided to let it furnish an opportunity to educate interested readers about what ancient polytheistic religions were like—and, just as importantly, what they weren’t like.

Persephone Is in the Underworld During the Summer, Not the Winter

For those of us who live in the northern hemisphere, winter will soon be upon us. The ancient Greek myth of the goddess Persephone, who spends one third of the year in the underworld and the remaining two thirds of the year with her mother Demeter, is a well-known etiological myth (i.e., a myth that explains how things came to be the way they are) for the changing of the seasons.

Most modern people who know the myth of Persephone think that the ancient Greeks believed that she was in the underworld during the winter and with Demeter for the rest of the year. Even many professional classicists think this. I, however, like some other scholars, am convinced that this is incorrect. The surviving ancient sources for the myth are unclear about which part of the year Persephone spends in the underworld and it makes far more sense given everything we know about the ancient Greek agricultural and religious calendars to conclude that the Greeks believed that she was in the underworld during the summer, not the winter.

No, the Roman Emperor Hadrian Didn’t Invent Palestine

At this point, I’m sure that all my readers are well aware of the recent events in Israel-Palestine. I don’t intend to talk about those events on this blog, in part because I am not an expert on the present-day geopolitics of the region and, right now, a lot of public information about what is happening there is incomplete or unreliable. The first and foremost purpose of this blog is to inform and educate my readers; the last thing I want to do is misinform or misdirect them. The danger of misinformation is especially great when it comes to present-day political situations that hold serious, far-reaching impacts for a large number of people.

I do, however, wish to address a factually incorrect claim that, for years, I have seen and heard various people make in relation to the Israel-Palestine conflict, which pertains directly to my own expertise in ancient Greece and Rome. Namely, a lot of people have claimed that the Roman emperor Hadrian, who ruled for twenty-one years from his accession in 117 until his death in 138 CE, was the first to apply the name Palestine to the entire land between the Mediterranean Sea and the Jordan River when he renamed the land that was previously known as Judaea “Syria Palaestina,” supposedly specifically in order to punish the Jewish people for the Bar Kokhba revolt (lasted 132 – 136 CE).

In reality, the name Palestine etymologically derives from the Greek name Παλαιστίνη (Palaistínē), which Greek-language authors were already regularly using as a name for the geographic region of the southern Levant that lies between the Mediterranean Sea and Jordan River as far back as the fifth century BCE—over six hundred years before Hadrian. Roman authors writing in Latin and Jewish authors writing in Greek were likewise already using this name long before Hadrian was born. Furthermore, although Hadrian did combine Judaea into a province which bore the official name Syria Palaestina sometime around the time of the Bar Kokhba revolt, his precise motives for doing so are far from clear.

No, Emily Wilson Isn’t the First Woman Ever to Translate Homer

If you pay any attention at all to news related to the ancient world (which, if you’re reading this blog, you probably do), you’ve most likely already heard that the publisher W. W. Norton has just released a new translation of the Iliad by Emily Wilson, the professor at the University of Pennsylvania who became a household name for her translation of the Odyssey, which came out in 2018. Both of Wilson’s translations have received widespread acclaim, both have now become commercial bestsellers, and they have gotten people who don’t normally read ancient Greek literature reading and talking about the Homeric epics. It’s definitely an exciting time to be someone who studies ancient Greece.

For better or worse, the media narrative surrounding Wilson’s translations has fixated heavily on the fact that she is the first woman to commercially publish a translation of the entire Odyssey in English. This has led to an incorrect impression among lay readers that Wilson is the first woman ever to translate Homer. In reality, as Wilson herself has repeatedly and emphatically pointed out, this is not true. Read on to learn more about some of the other women who translated Homer before her.

Have Scholars Really Only Just Now Figured Out That Sappho’s Supposed Husband’s Name Is Dirty Joke?

As many readers are already aware, I am a queer woman who is currently a graduate student in Ancient Greek and Roman Studies. For a couple of years now, I have been following the subreddit r/SapphoAndHerFriend, which is named after the ancient Greek lyric poet Sappho, who is known for her homoerotic work, and is dedicated to showcasing humorous or mildly infuriating examples of queer erasure. It’s an amusing space. Unfortunately, people are constantly making posts in the subreddit about Sappho that are, shall we say, factually dubious. For instance, users frequently make posts in which they make fun of “historians” for having supposedly believed for ages in total earnestness that Sappho had a husband named “Kerkylas of Andros,” which they say translates as “Dick Allcock from the Isle of Man.”

Posts of this kind are a frequent occurrence, but this one happens to be the most recent. These posts regularly ignore the fact that the claim they mock “historians” for having supposedly believed only occurs in one extremely late, notoriously uncritical premodern source and modern scholars have generally recognized it as an obscene joke for nearly 170 years. Additionally, I think that people should be aware of some rather discomforting information about the man whose translation of the name they keep sharing.

What Is the Correct Plural Form of ‘Octopus’?

It is something of a platitude among native speakers of English to say that our language is a motley one. It is a West Germanic language that has taken in an enormous amount of vocabulary from non-Germanic languages, especially French, Latin, and Ancient Greek. These other languages have systems for the pluralization of nouns that differ from the predominant system in English and, in some cases, users of English have favored pluralizing nouns derived from other languages according to the morphological rules of the word’s language of origin. As a result of this and other factors, pluralizing nouns in English is sometimes a controversial subject.

One of the most controversial of all English nouns to pluralize is octopus, which ultimately derives from the Greek word ὀκτώπους (oktṓpous), which is a compound of the Greek word ὀκτώ (oktṓ), meaning “eight,” and the noun πούς (poús), meaning “foot” or “leg.” English-speakers have tried to pluralize this noun in various ways, with the most popular plural forms being octopuses and octopi. But which plural for this word is the most pedantically correct? In this post, I will delve into the wonderful and exciting world of etymology to answer this question.

The Shocking True Origin of Dionysos

The ancient Greeks from at least the fifth century BCE onward commonly believed that the worship of the god Dionysos originated in Asia and was introduced to the Greek world relatively late. For most of the twentieth century, scholars simply accepted this belief at face value and deemed the elements of Dionysos’s cult that they perceived as strange and exotic as definitive marks of his cult’s eastern origin. If you pick up any book about Greek religion that was published before around 1960, it will almost certainly claim that Dionysos was a late addition to the Greek pantheon. Even today, people online still commonly repeat this claim as though it were fact.

For at least the past thirty years, though, scholars of ancient Greek religion have known for certain that Dionysos was not, in fact, a late entry to the Greek pantheon from the east at all. Instead, extremely ancient clay tablets written in a very early form of Greek definitively attest that the Greeks were already worshipping Dionysos as early as the fourteenth century BCE—a thousand years before Plato was even born. In light of this fact, the fact that the ancient Greeks believed that Dionysos was a recent addition to their pantheon takes on new meaning and potentially reveals much about how the Greeks thought about foreignness.

At What Age Did Ancient Greek Women Typically Marry?

It is well and widely known that ancient Greek parents typically compelled their daughters to marry at a shockingly young age, one at which they would legally be considered minors in most countries in the twenty-first century. Greek men, by contrast, typically married much older, usually when they were in their late twenties or thirties. As a result, the groom at an ancient Greek wedding was usually at least a decade older than the bride he was marrying—and in many cases much older than that.

Unmarried girls were effectively considered their father’s property. Marriages were usually arranged primarily between a girl’s father and her male suitor. The extent to which a father allowed his daughter to decide which man she would marry probably varied significantly depending on factors such as time period, region, and the specific father in question’s personality and attitudes; in some cases, girls probably had significant say over which man they married, but it is likely that, in other cases, they had little or no say.

Exactly how young did ancient Greek women really marry, though? Popular histories and even many academics routinely assert as fact that Greek parents typically forced their daughters to marry as soon as they began puberty, before they even turned fifteen. In this post, however, I will argue that this is based mainly on one literary passage describing a bride who was probably unusually young and was not typical for most city-states. Instead, a more comprehensive view of the evidence suggests that Greek girls actually most commonly married when they were a bit older, broadly between the ages of fourteen and nineteen. The ages at which girls married also varied significantly across regions; ancient authors record that, in certain parts of the Greek world, girls typically married significantly younger or older than they did in other parts.

What Was the “Epic Cycle” Really?

If you’re at all familiar with early ancient Greek literature, there’s a very strong likelihood that you’ve heard at some point that some ancient authors considered the Iliad and the Odyssey to belong to something called the “Epic Cycle.” This term refers to a particular group of eight epic poems in dactylic hexameter verse that originated from oral tradition during the Greek Archaic Period (lasted c. 800 – c. 490 BCE) and that all tell stories about the Trojan War and the mortal heroes who are said to have fought in it.

The poems that are included in the Epic Cycle are, in narrative order of the events they describe: the Kypria, the Iliad, the Aithiopis, the Little Iliad, the Iliou Persis or Sack of Ilion, the Nostoi or Homecomings, the Odyssey, and the Telegoneia. Sadly, of these poems, only the Iliad and the Odyssey have survived to the present day complete. Only a few tiny fragments of the other epics, preserved through quotation by later authors, and prose summaries of their contents remain.

Unfortunately, very few explanations of the Epic Cycle for a general audience exist and the vast majority of the ones that do exist are misleading and written by non-classicists. As a result, most people who are not classics specialists aren’t aware that it existed and most of those who are aware have some serious misunderstandings about what it was. That is why, in this post, I am going to discuss what the Epic Cycle was and—just as importantly—what it wasn’t. For the purposes of this post, I will assume that my readers have some basic knowledge about Greek myths of the Trojan War and at least a vague awareness of the Iliad and the Odyssey, but I will not assume that they have any familiarity with Greek literature, philology, or history beyond this.