Month: July 2017

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I am sure most students familiar with the Bible who take up reading the literature of Classical and Hellenistic Greece at various points pause and wonder at some striking similarity between the two literatures. Are those similarities merely coincidental or the inevitable product of a common cultural milieu or is there some other explanation? In delving into the details of some of those points in common Russell Gmirkin concludes that the authors of the biblical narratives, including the law codes, had access to the wealth of Greek literature at the Great Library of Alexandria in the Hellenistic Age, that is, from some time after death of Alexander the Great in 323 BCE.

Russell Gmirkin (Plato and the Creation of the Hebrew Bible) compresses so much information into his chapters that I need to regularly pause from reading and start the work of unpacking his citations and endnotes in order to fully appreciate just how interesting his case is. After surveying the range of literary genres in which Greeks expressed their partiality towards narratives providing backgrounds to the origins of their constitutions and laws he decides to focus on the Greek foundation narrative as being the closest in form to what we find in the Pentateuch.

The foundation story most of us are probably aware of is the Roman epic, the Aeneid, the story of the wanderings of Aeneas from the fallen Troy to seek a new land in Italy. Don’t let the “post-biblical” date of Virgil’s composition mislead you, though, since

It should be clear, first of all, that the Aeneas legend and the stories associated with it are quite ancient and may be traced back — as the various paintings on archaeological artifacts show — to the seventh century B.C.E. That these stories actually belong to the genre of “foundation stories” about foundations of cities by single heroes has been noted by F. B. Schmid, who surveyed the foundation legend of the Greeks, and observed that the Aeneid epic was patterned after them.[39] (Weinfeld 1993, pp. 16f)

Most of us have heard of the voyages of the Argonauts and this story also contains within it the beginnings of another foundation story, that of Cyrene. After trekking through an African desert in a quest sometimes eerily echoing the story of Israel’s wandering in Sinai, a son of the god Poseidon gives Euphemus, one of the Argonauts, a clod of earth as a sign that his descendants will return and possess the land of Cyrene.

The Spartans believed themselves descendants of the sons of Heracles who, long after Heracles himself had left the earth and not unlike the Israelites under Joshua, invaded the Peloponnesian peninsula to claim it as their own land as promised by Zeus to their illustrious forefather.

Motifs commonly found among the foundation myths as taken primarily from Gmirkin’s discussion but with a few touches added from some of the sources he cites:

• A hero leaves a settled home to wander through new lands

• A god promises the hero that his descendants will one day possess the land where he is now a stranger

• After some generations the hero’s descendants face pressures of some kind (plague, oppression, overpopulation, threats of war…) so return to claim (conquer) the land promised to their forefather(s)

• Sometimes an unforseen delay or setback appears to sidetrack or threaten the expedition on its way to reclaiming their promised land 

• The new conquerors are led by a wise hero who often has had special preparatory experiences (living with the wise, contacts with a god) to qualify him to be their military leader who would lead the expedition as an armed force

• Often the military leader would be accompanied by a priest or prophet

• The new conquerors bring their “rightful” god(s) of the land with them; the god would sometimes be consulted throughout the period of migration

• The leader of the expedition would also give them the laws and political constitution by which their new society was to be governed

• After conquest land was fairly divided by lot

• The founder was revered, often with his own cult, and an agricultural festival was turned into a festival commemorating the events of a people’s ancestors migration to and conquest of their land

I will post some of the myths illustrating the above in future posts. (In some myths, such as Aeneas’s mission being realized through Romulus and Numa, a single hero would be replaced by a succession of heroic figures.)

The legends of the founding of Rome, of Cyrene, and of the return of the Heraclidae are three foundation myths but there were many more. A “Judean” foundation myth closest in form to such Greek stories, yet by all appearances is evidently independent of any of our biblical versions of the narratives, is the founding of Israel as told by Hecataeus of Abdera. I posted his narrative a couple of years ago so you can click on Moses and the Exodus According to the Ancient Greeks and Egyptians: Hecataeus or continue reading a fresh copy of his account here. Hecataeus himself wrote in the fourth and third centuries B.C.E. Gbut we owe our thanks to Diodorus Siculus [= of Sicily] of the first century B.C.E. for preserving (via paraphrase) what he had to say: Continue reading “Plato and the Hebrew Bible: Greek Foundation Stories and the Bible”

Continuing from Plato and the Hebrew Bible: Legal Narratives (esp. Panegyrics), continued . . . .

There is one more Greek comparative illustration I wanted to look at before picking up with Gmirkin’s main example as I promised at the end of the previous post. I had meant to look at a section in Plato’s Timaeus before moving on so will do that here. Gmirkin had addressed the discussion related to Plato’s myth of Atlantis in his previous chapter when comparing the biblical and Greek laws and promises associated with sacred oaths. In this post I bring in the Atlantis myth in the context of Plato’s discussion of the importance of the lawgiver Solon, since Plato’s account of Solon forms part of Gmirkin’s chapter 5 on legal narratives.

Recall that two posts earlier I mentioned that Gmirkin points to the wide range of literary genres in the classical Greek writings through which interest and appreciation of law codes, constitutions and the narratives relating to their introduction and the lives of the lawgivers themselves is expressed. One more that we examine in this post is the philosophical discourse. Plato’s Laws also contains “historical” types of narratives that lead to the institution of political and legislative institutions but since (if I recall correctly) we have discussed some of those in other posts (including posts prior to the publication of Gmirkin’s book) we will focus here on fleshing out an endnote to Gmirkin’s chapter 5.

It is from Plato’s Timaeus, and the wise lawgiver Solon is said to have acquired much of his great wisdom from Egypt. So essentially it is a tale of law origins within the tale of another famous lawgiver. Wheels within wheels. Continue reading “Plato and the Hebrew Bible: Legal Narratives continued . . . Solon and Atlantis”

Continuing from Plato and the Hebrew Bible: Law-Giving Narratives as Greek-Inspired Literature . . . .

The historical narratives of both Herodotus and Thucydides contain narratives explaining the origins of Athenian laws of three notable lawgivers in both myth and history: Theseus, Solon and Cleisthenes. (Russell Gmirkin appears to say that both historians address the latter two lawgivers but I wonder if what was meant was that all three are covered in both works combined.)

So to continue from the previous post with Theseus, the historian Thucydides includes a discussion of the same figure in his ongoing portrayal of the vicissitudes of Athenian constitutional history:

Under Cecrops and the first kings, down to the reign of Theseus, Attica had always consisted of a number of independent townships, each with its own town-hall and magistrates. Except in times of danger the king at Athens was not consulted; in ordinary seasons they carried on their government and settled their affairs without his interference; sometimes even they waged war against him, as in the case of the Eleusinians with Eumolpus against Erechtheus. [2] In Theseus, however, they had a king of equal intelligence and power; and one of the chief features in his organization of the country was to abolish the council chambers and magistrates of the petty cities, and to merge them in the single council-chamber and town-hall of the present capital. Individuals might still enjoy their private property just as before, but they were henceforth compelled to have only one political center, viz. Athens; which thus counted all the inhabitants of Attica among her citizens, so that when Theseus died he left a great state behind him.

Indeed, from him dates the Synoecia, or Feast of Union; which is paid for by the state, and which the Athenians still keep in honor of the goddess. [3] Before this the city consisted of the present citadel and the district beneath it looking rather towards the south. . . . .

The Athenians thus long lived scattered over Attica in independent townships. Even after the centralization of Theseus, old habit still prevailed; and from the early times down to the present war most Athenians still lived in the country with their families and households, and were consequently not at all inclined to move now, especially as they had only just restored their establishments after the Median invasion. . . . (Thucydides, Book 2, 15-16)

We see further summary accounts of the accomplishments of the lawgivers Solon and Cleisthenes in Herodotus:

1.29

and after these were subdued and subject to Croesus in addition to the Lydians, all the sages from Hellas who were living at that time, coming in different ways, came to Sardis, which was at the height of its property; and among them came Solon the Athenian, who, after making laws for the Athenians at their request, went abroad for ten years, sailing forth to see the world, he said. This he did so as not to be compelled to repeal any of the laws he had made, [2] since the Athenians themselves could not do that, for they were bound by solemn oaths to abide for ten years by whatever laws Solon should make.

5.66

Athens, which had been great before, now grew even greater when her tyrants had been removed. The two principal holders of power were Cleisthenes an Alcmaeonid, who was reputed to have bribed the Pythian priestess, and Isagoras son of Tisandrus, a man of a notable house but his lineage I cannot say. His kinsfolk, at any rate, sacrifice to Zeus of Caria. [2] These men with their factions fell to contending for power, Cleisthenes was getting the worst of it in this dispute and took the commons into his party. Presently he divided the Athenians into ten tribes instead of four as formerly. He called none after the names of the sons of Ion—Geleon, Aegicores, Argades, and Hoples—but invented for them names taken from other heroes, all native to the country except Aias. Him he added despite the fact that he was a stranger because he was a neighbor and an ally.

These historical narratives do little more than point to a general historical interest in lawgivers and their innovations, but what I find of more interest is the function of the panegyric as an expression of interest in legal and constitutional questions and origins, and the genre through which most illiterate Athenians would have heard of narratives of their origins and praises for their way of life. Notice especially Thucydides’ reconstruction of Pericles’ speech:

2.37

Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy. If we look to the laws, they afford equal justice to all in their private differences; if to social standing, advancement in public life falls to reputation for capacity, class considerations not being allowed to interfere with merit; nor again does poverty bar the way, if a man is able to serve the state, he is not hindered by the obscurity of his condition.

[2] The freedom which we enjoy in our government extends also to our ordinary life. There, far from exercising a jealous surveillance over each other, we do not feel called upon to be angry with our neighbor for doing what he likes, or even to indulge in those injurious looks which cannot fail to be offensive, although they inflict no positive penalty.

[3] But all this ease in our private relations does not make us lawless as citizens. Against this fear is our chief safeguard, teaching us to obey the magistrates and the laws, particularly such as regard the protection of the injured, whether they are actually on the statute book, or belong to that code which, although unwritten, yet cannot be broken without acknowledged disgrace.

The laws are a source of pride, a national boast. One is, of course, reminded of the similar boast of the biblical laws:

Deuteronomy 4:8

And what other nation is so great as to have such righteous decrees and laws as this body of laws I am setting before you today?

On the panegyric Gmirkin explains: Continue reading “Plato and the Hebrew Bible: Legal Narratives (esp. Panegyrics), continued”

The previous post, How Does One Date the Old Testament Writings?, was a step back for a broader look through a discussion by Niels Peter Lemche at the kind of literature we find in the Pentateuch, how it compares with literature expressing similar interests and ideas found in other ancient literature, and the relevance of this for assessing the general period when the biblical literature was produced.

This post addresses chapter 5 of Plato and the Hebrew Bible, “Greek and Biblical Hebrew Narratives”. It follows from the comparisons of specific Pentateuchal laws with Mesopotamian and Greek codes and I addressed a few of these in my previous posts. (All posts in this series discussing Russell Gmirkin’s book, Plato and the Hebrew Bible are archived here.)

Gmirkin informs us that we have no knowledge of ancient Near Eastern law collections being accompanied by historical narratives to explain their origins or ongoing developmental changes as we find in the Pentateuch. The most we find in the codes of the eastern neighbours of the biblical laws are declarations of how laws were bestowed by a god. Greek literature, on the other hand, contains many such narratives.

As with the previous chapters I continue to find myself flipping back and forth between the main text and the detailed and extensive endnotes, and from those endnotes I often find myself consulting other works before resuming with the main text. Perhaps that’s just me. I am looking for demonstrations of the many points Gmirkin is making and what the primary sources cited do indeed say within their wider contexts. (I also find myself following up some of the citations to the secondary literature before resuming Gmirkin’s discussion.) After all, the thesis proposed is indeed a radical one and I wonder if full justice for some of the argument requires a much more extensive discussion, but that would mean multiple volumes instead of just one. In other words, I find myself reading Gmirkin’s book very often as a springboard for my own investigations into the quotations and many references he cites. (Here is the main reason these reviews have extended over such a long period.)

Gmirkin stresses the strong interest among Greeks in historical narrative backgrounds to the institution of law codes and political constitutional arrangements. Such narratives are found in wide variety of types of literary materials:

• foundation stories (e.g. Hecataeus of Abdera, Aegyptiaca, ca 315 BCE)
• ethnographies (e.g. Herodotus, Histories Book 2 on Egypt; Hecataeus of Abdera, Aegyptiaca)
• biographies (e.g. Plutarch: Theseus, Lycurgus, Solon, Romulus, Numa)
• constitutional histories (e.g. Aristotle: The Athenian Constitution)
• philosophical dialogues (e.g. Plato: The Republic, The Stateman, Laws).

As one can see from the above there is some duplication in discussion, especially of Hecataeus, that results from the way each genre is treated separately. Gmirkin mentions biographical parallels with Moses and Joshua:

Although Plutarch’s interests were pri­marily biographical, both legal and constitutional content appeared in his essays on the lives of Theseus, Lycurgus, Solon, Romulus and Numa, to mention only a few. Plutarch’s discussion of legal topics within a biographical narrative is com­parable to the mixture of biographical and legal elements in the biblical accounts of Moses and Joshua.²⁴ (p. 224)

Endnote 24 explains:

Exodus-Deuteronomy incorporated a biography of the lawgiver Moses that included accounts of his birth (Ex. 2.1—4), upbringing (Ex. 2.5-10), marriage (Ex. 2.15-22; Num. 12.1), his adult life and notable accomplishments (Exodus-Numbers), orations (Deuteronomy) and death (Deut. 34). Joshua mainly appeared as assistant and succes­ sor to the expedition leader and lawgiver Moses. Incidental legal elements include his publication of Mosaic law and administration of the oaths of the polity at Shechem (Josh. 8.30-35) and the legal oration at Josh. 24.1-28. (p. 237)

Gmirkin understandably gives the most attention in his comparative discussion to Hecataeus but I am just as keen to see how well the other material also relates to his central thesis, so will pause here a moment to look further at the above comparison with Plutarch’s figures. Plutarch is, of course, writing subsequent to the Hellenistic period but his biographies do point to a particular interest that we can trace back to the Classical era.

So the question I had as I read Gmirkin’s point was how the legislation themes were incorporated in the lives of Plutarch’s figures. After all, it’s been many years since I read Plutarch’s Lives as an undergraduate.

I quote key sections from the John Dryden translation of the life of Theseus. The narrative weaves Theseus’s activities with the foundation of a number of religious and other cultural customs but we pick up at the point where Theseus establishes an autumn festival “of boughs”, followed by his constitutional reforms: Continue reading “Plato and the Hebrew Bible: Law-Giving Narratives as Greek-Inspired Literature”