ancient literature Archives - Tales of Times Forgotten

Advice on Reading Homer in Translation

The Iliad and the Odyssey are often regarded as being among the greatest works of world literature and many people have an interest in reading them—but how does one go about starting? Which translations are the best? In what manner should one read them? In this post, I will give advice in response to all these questions and discuss both the strengths and shortcomings of the most widely read translations, drawing on my experience as someone who has a master’s degree in classics, knows Ancient Greek, and has read the epics in the original Greek as well as in multiple translations.

Did Any Non-Israelite Ancient Cultures Have Their Own “Bibles”?

The Bible is one of the most influential collections of texts in human history. Its influence goes far beyond the Jewish and Christian religious traditions, which regard different versions of it as sacred; it has fundamentally shaped how most people living in the west in the twenty-first century, even those who of us who are not religiously Christian or Jewish, think about religion in general. Because the Hebrew and Christian Bibles are so central to modern Judaism and Christianity respectively, many people have wondered whether any non-Israelite cultures of the ancient world had similar collections of sacred texts.

As it happens, a large number of ancient Near Eastern, Egyptian, Greek, and Roman texts have survived that were relevant in various ways to those peoples’ religious practices, including some texts that people considered to be “divinely inspired” in some sense and some that bear significant parallels to Biblical literature. Nonetheless, the Hebrew Bible bears some remarkable features that set it apart from other sacred writings that existed in the ancient world.

Most Memorable Opening Lines in Ancient Literature

Today, if one looks around on the internet, one can find all kinds of lists that purport to present the most memorable opening lines “of all time,” but, invariably, these opening lines are always from famous works of English literature written within the past two centuries. I have therefore decided to compile my own list of most memorable opening lines—but only for works of ancient literature.

I have chosen which lines to include in this post based on how impactful and memorable they are, not on how famous they are. As a result, many of the works I have included on this list are not well known to the general public. Meanwhile, I have omitted the opening lines of certain works that are extremely famous, but not especially memorable in their own right, such as the opening lines of Plato’s Republic and Julius Caesar’s De Bello Gallico, which are famous because the works they come from are famous, not because they are especially memorable. I have chosen opening lines from works produced in a range of ancient cultures, including ancient Mesopotamia, the Levant, India, Greece, and Rome, and have chosen openings that I find memorable for a variety of different reasons.

The Most Twisted Scene in Any Ancient Greek Novel

It’s no secret that ancient Greek literature is full of all kinds of twisted and disturbing stories. I even previously wrote a post on this blog about some such stories in classical myth back in September 2019. There are, however, some truly messed-up incidents in ancient Greek literature that are not well known. In this post, I want to discuss an obscure episode of this nature that I think more people should hear.

Sometime around the second century CE or thereabouts, the Greek writer Xenophon of Ephesos (who is not to be confused with Xenophon of Athens, the much more famous Athenian writer of the fourth century BCE) wrote a novel known as the Ephesiaka or Ephesian Tale. The novel is, for the most part, not especially interesting. In fact, I think it’s probably the least interesting overall of all the surviving Greek novels; it mostly consists of a monotonous repetition of the same tropes that other ancient novelists do better. In book five, chapter one, however, Xenophon unexpectedly drops what is perhaps the freakiest moment in any surviving ancient Greek novel. It involves a man, a mummy, and some casual necrophilia.

The Lost Ancient Greek Novel with a Lesbian Love Plot in It

As I wrote about previously in this post from January 2020, the literary form of the novel (by which I mean a long work of narrative prose fiction) is vastly older than a lot of people believe. In fact, a significant number of novels written in the Ancient Greek and Latin languages by various authors from the first century BCE onward have survived to the present day. In fact, as of the time I am writing this, I have just completed a graduate-level course on the ancient Greek novel.

The central theme of many of the ancient Greek-language novels that have survived is ἔρως (érōs), which refers to sexual and romantic desire. (The ancient Greeks did not distinguish between the two.) The novels in which ἔρως is a central theme center around a pair of protagonists—invariably a young man and a young woman—who deeply and passionately erotically desire each other.

Many of the surviving novels, however, feature side characters who also have experiences with ἔρως, including some who either currently have or have previously had a partner of the same gender as themself. For instance, in the novel Leukippe and Kleitophon, written by Achilleus Tatios, a Greek-language writer from Alexandria in around the late second century CE, the male protagonist Kleitophon initially learns about ἔρως from his older male cousin Kleinias, who has a boyfriend. Fascinatingly, one ancient novel that has not survived—the Babyloniaka or Babylonian Tale, which a Syrian writer named Iamblichos wrote in the Greek language sometime between c. 165 and c. 180 CE—is known to have included a subplot involving two women characters who erotically desire one another and possibly end up marrying each other.

Does Classical Studies Really Make People Neurotic and Unhappy?

In March 2023, the IZA Institute of Labor Economics, a German economics research institute, released a discussion paper (i.e., a preliminary paper that is released for the purpose of discussion without being formally published) written in English by a group of four Italian economists Giorgio Brunello, Piero Esposito, Lorenzo Rocco, and Sergio Scicchitano titled “Does Classical Studies Open Your Mind?” The study frames itself as a response to the popular defense of classical studies which claims that studying the classics improves a person’s self-discipline, their ability to work hard, and their openness to others.

Directly contrary to this argument, the paper claims, based on an analysis of data from surveys conducted in Italy, that there is no statistically significant difference in the rate of conscientiousness or openness in students who studied the classics compared to students who studied STEM. Instead, the study claims that studying the classics significantly causally increases the likelihood of a person being neurotic and unhappy. I have already seen people on Twitter sharing this paper uncritically and I have a feeling that, in the coming years, people will probably try to use the paper to argue that people shouldn’t study the classics or even that schools and universities should stop teaching them altogether. The paper, however, has some absolutely glaring methodological problems, which I would like to point out in this post.

The Dumbest Fictional Law in Ancient Literature

Regular readers of this blog will have noticed that I haven’t posted nearly as much in the past few months as I have previously. Part of the reason for this is because I’m taking several courses this semester with workloads that take up a large proportion of my time. One of these courses is NEJS 113a (“Biblical Aramaic in Context”). The first five weeks of the course were a fast-paced introduction to the grammar of Aramaic, a West Semitic language closely related to Hebrew that was the most widely spoken vernacular language in Mesopotamia and the Levant from around the seventh century BCE to around the third century CE and was also the primary language of administration and public life in the Achaemenid Persian Empire. Currently, we are reading the Book of Daniel chapters 3, 6, and 7 in the original Aramaic and, later in the semester, we will be reading Aramaic texts from inscriptions and papyri.

In doing my readings for this course, I’ve been reminded of what I have long thought is possibly the most poorly-conceived law in all of ancient literature: a supposed Achaemenid law that held that no one—not even the king himself—could ever revoke or alter any decree that had been made in his name for any reason under any circumstances. The law is definitely made up; there’s no attestation of it anywhere in any Persian or Greek sources. Nonetheless, it manages to cause all kinds of trouble as a plot device the Books of Esther and Daniel.

How Likely Is It That Scholars Will Find More of Sappho’s Lost Poems?

Sappho (lived c. 630 – c. 570 BCE) was a female early Greek lyric poet who flourished on the island of Lesbos, located just off the west coast of Asia Minor, and composed many poems in the Aeolic dialect of the Greek language. Her output was so prolific that the standard edition of her work in antiquity, which literary scholars working at the Library of Alexandria in Egypt produced in around the third century BCE, is thought to have spanned nine “books” or rolls of papyrus. Ancient audiences esteemed her as one of the greatest of all lyric poets, if not the greatest. She was known as the “Tenth Muse” and some even regarded her work as on par with that of Homer (the putative author of the Iliad and the Odyssey and most revered of all ancient Greek poets).

Sadly, nearly all of her poems have been lost. Only one poem, Fragment 1 (the “Ode to Aphrodite”) has survived to the present day totally complete. Only a handful of others—including Fragment 16 (the “Anaktoria Poem”), Fragment 31 (“Phainetai Moi”), Fragment 58 (the “Tithonos Poem”), and the “Brothers Poem”—are nearly complete. Most of what survives are tiny fragments of only a few lines or less. Nonetheless, today, many scholars of ancient literature regard Sappho’s more complete poems as among the greatest that have survived from antiquity. The fact that she is one of the very few female ancient Greek or Roman authors who have any works that have survived to the present day and the fact that she composed poems in which her female speaker openly discusses her erotic desire for other women have both further magnified contemporary interest in her work.

As a result of this, many people have wondered: How likely is it that more of Sappho’s poems will be recovered? To answer this question, in this post, I will discuss the history of how her work was transmitted in antiquity, how most of it became lost, how the parts that have survived have managed to survive, and, finally, how likely it is that someone will discover and publish any substantial material by her that is not currently known anytime in the next half century.

The Ancient Greek Woman Who Dressed as a Man to Seduce Men

Earlier this week, I came across an absolutely fascinating epigram in the Greek Anthology by Asklepiades of Samos (lived c. 320 – after c. 263 BCE), an early Hellenistic Greek poet, whose epigrams are among the oldest that are included in the anthology. In the poem, he describes a beautiful young person named Dorkion (which is the diminutive form of the name Dorkas, which means “gazelle”) who was apparently assigned female at birth, whom he describes using feminine grammatical forms, and whom modern scholars have universally interpreted as woman, who dresses and behaves like a young man while trying to seduce young men.

I was intrigued by this poem, in part because of what it may reveal about ancient Greek attitudes toward gender, sex, and gender-nonconforming behavior. I thought that my readers might find it interesting as well, so I’ve decided to share it here, along with some information about its background and scholarly interpretations of it.

Zeus’s Horrifying Plan for Cosmic Genocide

There are more human beings alive right now than there have ever been at any previous point in the history of the universe. Even so, our population continues to skyrocket. In fact, the human population of the world is predicted to reach eight billion on Tuesday, November 15th, 2022. According to this article the Population Reference Bureau (PRB) released a few days ago, approximately 7% of all the humans who have ever lived are currently alive right now.

Given this historic occasion, I thought I would share with my readers a myth that is referenced in various forms in a number of works of early ancient Greek literature. The myth claims that, once, in the heroic age, humans became so populous that Gaia, the earth, struggled to bear the burden of their combined weight. Zeus, the king of the deities, saw that Gaia was suffering and therefore resolved to create devastating wars to annihilate as many humans as possible in order to bring her relief. Although this is a myth that not many people today have heard, it is referenced in one of the most famous passages in all of ancient literature: the opening proem of the Iliad.