TFBT: Iliad 1:393 and John 11:21

The Gospel reading at church today was about the resurrection of Lazarus.  I was struck by the similarity of Martha’s words to Jesus and those of Achilles to his mother. 

John 11:21-22 “Lord,” Martha said to Jesus, “if you had been here, my brother would not have died.  But I know that even now God will give you whatever you ask.”  Meanwhile at Iliad 1: 393 "Achilles speaking to his goddess mother Thetis says, “… Help your brave son, therefore, if you are able. Go to Olympus, and if you have ever done him service in word or deed, implore the aid of Zeus”.    I noted during the reading how both Martha and Achilles seem confident that through their divine intermediary, their prayers will be granted by the high god. 

During the sermon Father Thomas mentioned Mary, Martha’s sister,  holding Christ’s ankles and reciting the prayer that her sister prayed before.  I immediately thought of the famous painting by Ingres of Thetis kneeling at Zeus’s feet.  So, we have John 11:32 "When Mary reached the place where Jesus was and saw him, she fell at his feet and said, “Lord, if you had been here, my brother would not have died.”  Thetis similarly at Iliad 1:500 “She sat herself down before him, and with her left hand seized his knees…saying, "Father Zeus, Lord of Sky, if I ever did you service in word or deed among the immortals, hear my prayer."

In scripture; John 11: 33 When Jesus saw her weeping, and the Jews who had come along with her also weeping; he was deeply moved in spirit and troubled."  In Iliad 1:517 "Then Zeus was much troubled and answered..."

So in summary we have both Martha and Achilles confident that through their divine intermediary, their prayers will be granted, Mary and Thetis kneeling in supplication, Thetis had to ask twice while Martha and then Mary made the same request and finally a “troubled” deity answers their prayers.    What we don’t see in scripture that we do see in the Iliad is the, “if I ever did you service in word or deed” clause.
 

Elsewhere I’ve shared my studies on prayer in Greek mythology  and certainly others presented better findings then mine. Laura Slatkin (The Power of Thetis page 62,) speaking on Meullner’s Meaning of the Homeric EYXOMAI says the “typical structure of prayer” in epic is; the invocation of the divine, a reminder of the reciprocal obligations between the god and man and the specific request.

Thetis uses a similar formula when asking of Zeus the favor that her son Achilles never quite finished formally; Iliad 1.498.

1.     she found the far-seeing son of Cronus sitting apart from the rest upon the topmost peak of many-ridged Olympus.

2.     So she sat down before him, and clasped his knees with her left hand, while with her right she touched him beneath the chin, and she spoke in prayer to king Zeus, son of Cronus: called his name or invoked him, "Father Zeus...

3.     reminded him of their relationship, “if ever amid the immortals I gave you aid...

4.     grant me this prayer and Zeus nodded.

Likewise Martha and Mary used this formula for a request that they never actually verbalize.

1.     John 11:18-20 Bethany was near Jerusalem, only a couple of miles away, and many of the Jews were visiting Martha and Mary, sympathizing with them over their brother. Martha heard Jesus was coming and went out to meet him and then when she told her sister, Mary left the mourners behind, she got up quickly and went to him. John 11:30 Now Jesus had not yet entered the village, but was still at the place where Martha had met him.

2.     John 11:32 When Mary reached the place where Jesus was and saw him; she fell at his feet and said, “Lord…

3.     John 11:1-3   A man was sick, Lazarus of Bethany, the town of Mary and her sister Martha. This was the same Mary who massaged the Lord’s feet with aromatic oils and then wiped them with her hair. It was her brother Lazarus who was sick. So the sisters sent word to Jesus, “Master, the one you love so very much is sick.”

4.     The sisters never specifically ask for their brother’s resurrection, but Jesus easily infers it; John 11: 23 Jesus said, “Your brother will be raised up.” 

ONe more similarity I ran across.  For those that don't know, the thing that Achilles wanted, the thing his mother promised him at Iliad 9:412-13was "If I stay here and fight at the walls of the city of the Trojans, then my safe homecoming will be destroyed for me, but I will have a glory  that is imperishable."  The Gospel writer Matthew also tells the whole story of Mary massaging the Lord's feet with aromatic oils and then wiping them with her hair. of this Jesus says at 26:13 "Verily I say unto you, where so ever this gospel shall be preached in the whole world, there shall also this, that this woman hath done be told for a memorial of her."
 

In conclusion; Achilles and one of the sisters are promised endless fame. There seems to be similarity between Martha and Mary’s supplication to Jesus in John:11 and that of Achilles to his mother in the first scroll of the Iliad.  Martha and Mary along with Achilles appear confident that through their divine intermediary, their prayers will be granted, Mary and Thetis kneel in supplication, Thetis had to ask twice as did Martha and Mary and finally a “troubled” deity answers their prayers.   The sisters use an almost “epic” formula in their request. 

I wonder if I should be looking for other examples of the formula elsewhere in the Holy Bible.

TLtS:Crumbs and Dogs

A friend at work and I discuss (gasp) religion.  I usually recite the scripture read at church the previous Sunday and the bits of the sermon.  We prefer sermons based on the Old Testament patriarchs, rather than the footloose and fancy-free apostles of the New Testament.  He usually regales me with excerpts from his effort to read-the-Bible-in-a-year. This time in King James, which he is finding a lot more enjoyable than other versions. 

As a parent, I just loved the reading the previous Sunday John 2:3-11; the Wedding at Cana.  Mary mentions that the wine is running low.  Jesus makes a scene like my teenage son when his mother would point out that his room needed to be picked up.  Mary’s response, to what some people consider rudeness on her son’s part?  She turns to the servants and says “Whatsoever he saith unto you, do it.”   She doesn’t argue with her child, she just tells him how it is and expects it to be done.  What a great example of parenting! 

My buddy on the other hand is excited about Mark 7:24-28.  This is the scene starring a gentile woman with demon-possessed child.  Jesus more or less refuses to help her and calls her a dog.  Her famous response “Lord,“ she replied,“ even the dogs under the table eat the children’s crumbs.”    I was about to point out how this is similar to Moses and Abraham arguing, cajoling and making deals with God in the Old Testament. (Gen 31:11, 18:23,  Num 14:12, 18:45) Expect my buddy was on roll.  “It’s like He knew what she was going to say and set her up. Jesus said, “Correct answer!  You win!”  (Mark 7:28 says something like “For such a reply, you may go; the demon has left your daughter.” )  I immediately think of the Feast at Mecone (Hesiod, Theogony 5:45) where Zeus lets himself get “tricked” much to the benefit of mankind.  If I can give a mythical god this kind of credit for foresight and wisdom, how much more credit should I give the One True God?  My buddy proceeds to point out that Jesus was proving once and for always that the blessings of the Gospel were for gentiles too.  This seems like kind of a good point.   

So, now I re-thought the Wedding at Cana.  Scholars note that throughout the New Testament Jesus is fighting Mariology.  However, in this case, He could have done that by giving His mom a wink, pulling the wine steward aside and performing a discrete little miracle.  Instead, God in the Flesh made a scene out of the whole thing, in the process proving that He is subject to the fifth commandment.  And if God Almighty must honor His mother and father, then clearly the rest of us must!   

I’m having one of those “Duh!” moments now.  In Mark 5:24-32, when Jesus says “Who touched my clothes?”  Well, of course, He knew who touched the hem of His gown.  That’s like God entering the garden and asking Adam and Eve where they are.  Or a parent walking into a suddenly quiet room  full of toddlers and asking “What are you kids doing?”.  We all know what’s going on.  But the point Jesus made was “Daughter, your faith has healed you…”  Proving once and for always that “faith alone” is enough.   

So, now I need to review every  “scene” that Jesus makes in the Bible to see what He is really trying to point out to me and at the same time constantly recall that His wisdom is everlasting.  Like His love.

PS.

This Sunday the Gospel reading was; Luke 4:21-30 Jesus began speaking in the synagogue, saying: “Today this Scripture passage is fulfilled in your hearing.”And all spoke highly of him and were amazed at the gracious words that came from his mouth."  Then things got ugly.  And he said, “Amen, I say to you, no prophet is accepted in his own native place. Indeed, I tell you, there were many widows in Israel in the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land. It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon. Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian.” When the people in the synagogue heard this, they were all filled with fury. They rose up, drove him out of the town,and led him to the brow of the hill on which their town had been built, to hurl him down headlong. But Jesus passed through the midst of them and went away. 

Clearly what I've taken from this verses all theses years is that "No man is a phrophet in his own hometown." and that it's best not to bother and best to keep your mouth shut.  But, based on the "Jesus Made a Scene" rule I should look deeper.  My buddy whose more familiar with scripture and my Pastor saw clearly that the message is that God's love isn't just for His chosen people, but extends to all.  I guess the locals didn't like hearing that. 

Of course, with all my work in Classical  Studies, where my mind went was to the cliff.  In many ancient communities it was from here that you flung the annual scapegoat.  You know, the person sacrificed for all our sins, like Jesus. 

VftSW: Three Dogs

I came to work across the muskeg yesterday.  I always forget how pretty it is.  Yesterday I hiked the golden red of a winter muskeg, low ceiling and ground fog drifting from center stage to off stage on the right.  I guess the high light of the trip was three dogs.  I haven't had time to think about them.  The first was a brown Labrador.  The dog has known me since its puppyhood.  It barks loudly from the end of its chain but the tail is wagging wildly.   The next was a black lab I didn't recognize that sat at the side of the road, but kept its back to me sort of "I'm invisible.  You can't see me." things.  The final was some big dog that didn't see me until I was way past its property.  Its bark was loud and ferocious and it began stalking me at some distance. 

I looked around for a stick to throw.  (It's a trick I learned when dealing with the dogs that lived next door to Paul in DJ.  When being charged, you raise a stick over your head.  Bad dogs cower and run away with their tails between their legs.  Good dogs sit with the tails wagging, waiting for you to throw it.)  I considered picking up a 4x4 in the ditch, but no dog deserves that.  Besides the magic works just as well with a twig as a stick.  It gave up following me.   

So, a dog doing its duty.  A dog afraid. And a dog too brave.  I wonder if that says something about the way we live our lives.  Duty can bind us like a chain.  Fear; well that's Satan's weapon of choice.  And some of us are braver than our Master requires us to be. 

TFBT: No God May Thwart

       

“The most startling silence in the voluble divine community of the Iliad is the absence of any reproach made to Thetis for her drastic intervention in the war.”  

       Laura Slatkin in

                      The Power of Thetis

I argued in Most Dangerous Sea and Beauteous Scarf  that Thetis’ influence on the gods and events of the Iliad might have to do with the gods mutual respect of the honors and privileges divided among the victorious gods at Mecone. 

But, with my continual re-reading of Tobias Anthony Myers dissertation Homer’s Divine Audience: The Iliad’s Reception on Mount Olympus  I have come away with an additional reason for Thetis gracious reception on Olympus.  (I should mention that Thetis was Hera’s foster daughter that might help insure a pleasant reception.)  Myers suggests that the gods “hold in common that a god's wrath against mortals takes precedence over a god's protection of those same mortals”.  He bases this on, among other things I’m sure, the ready agreement of Hera and Zeus in the Iliad to destroy one another’s favorite cities, just to appease Hera’s “bestial” wrath.  Of which Zeus says “Strange queen, wherein do Priam and the sons of Priam work thee ills so many, that thou ragest unceasingly to lay waste the well-built citadel of Ilios? If thou wert to enter within the gates and the high walls, and to devour Priam raw and the sons of Priam and all the Trojans besides, then perchance mightest thou heal thine anger.  (Iliad 4:30)

Likewise Artemis says in Hippolytus 1456 (Euripides) “Hath Zeus ordained in heaven, no god may thwart a god’s fixed will; we grieve but stand apart.”  Although the virgin-goddess refers to her friend Hippolytus dying at the machinations of the jealous Aphrodite, her behavior seems to follow the example set down by the King and Queen of the Olympians above. 

And finally, Bruce Louden[i]  observes the opposing deities; the protector of the hero and the god antagonistic to the hero never confront one another in epic.  His example being Athena and Apollo during the Theomachy, but the same trend can be recognized in the Hippolytus where Aphrodite and Artemis never confront one another.   Artemis seems to summarize it best “No god may thwart a god’s will.”

---

[i] The Gods in Epic or the Divine Economy  page 95 in Companion to Ancient Epic

VftSW: Understanding the Dead Sea Scrolls

First, let me say, “Wow!” As a reader, I truly appreciate an anthology with over a dozen authors and still consistently top quality writing throughout! Which is what you get with this

“Understandingthe Dead Sea Scrolls” edited by Hershel Shanks.

In 1947, a Bedouin shepherd found the first six of the “Dead Sea” Scrolls.  In the literary land-rush that followed scholars and shepherd discovered hundreds upon hundreds of scrolls.  The vast majority of which were in hundreds and hundreds of fragments.  They were stored in eleven caves somewhere around 70 A.D.  The essays in “Understanding the Dead Sea Scrolls” start with the history of the find, literary genealogy of scrolls, the cloak and dagger business of antiquities, the Israeli war for independence, the cut-throat politics of academia, the controversy, reconstruction and conspiracy theories surrounding the scrolls.  Somewhere in there, the authors manage to discuss various finds and their significance.  The editor wisely arranged the articles to build on the reader’s growing knowledge on these topics in preparation for the ever-growing complexity and controversy of the Dead Sea Scroll discussions.

Now for some tid-bits, I found along the way.

·        Dead Sea Scroll 3Q15 is a treasure map written on a sheet of almost pure copper.  The treasure?  The treasure of the Temple in Jerusalem, hidden before the destruction of the Temple by the Romans. 

·        One of the first scrolls found is the  Temple Scroll which some scholars believe was a sixth book of the Pentateuch on  the same level of authority as Genesis, Exodus, Leviticus, Numbers and Deuteronomy.

·        Whenever a scriptural passage is repeated, it is because of some new point contained in it.

·        The Dead Sea Scrolls might contain  the lost books of the Bible referenced in 1 Chronicles 28:19.

·        There are copies sometimes several copies of every book in the Old Testament, except Esther.  Esther is the only book of the Hebrew Bible that does not mention God. 

Oh and by the way, the custodians of all these desert libraries were “monks” of a Jewish sect called the Essene.  There is no mention of Jesus, John the Baptist or the Gospels.  Nevertheless, the Dead Sea Scrolls and this marvelous book, provide plenty of insights into scripture, Christianity, Judaism and to the world into which Our Lord was born.  

VftSW: Neutering the Almighty

Originally, our congregation belonged to the Norwegian Lutheran Church of America. (Now we are in the Evangelical Lutheran Church of America.) We still say the King James version of the Lords Prayer, because, well that’s the way the Lord said it, right? In other words we are a conservative congregation. So, this morning the pastor comes out without his robe on. No, not naked. He wore a nice dress shirt, slacks and tie, but come on, we are High Church. I was being kind of grumpy about this as the service progressed. Admittedly it was summer time. Well, not any more, this is Labor Day weekend. What’s his excuse? Of course, that’s Satan way, cracking congregations apart over little things.


His sermon was based on Mark 7. The Pharisees and scribes came out to see the Lord. They asked why his disciples didn’t wash their hands before dinner. Just a question right? The Lord lays into them and calls them hypocrites. He quotes Isaiah, condemning them for “teaching human precepts as doctrines.” Mark 7:3 explains that Jesus was talking about human tradition like washing hands before dinner, washing food you bought at the market before eating it and washing dishes, pots and pans.

  As a parent, I mumbled sarcastically to myself, “Thanks, Lord!”

This is a common complaint with pastor’s sermons. He bases them on the Gospel reading for the day rather than the Old Testament. A bunch of unemployed, bachelors with no responsibilities wrote the Gospels. No patriarch or prophet ever said anything encouraging his children not to wash their hands before dinner!

I still pondered saying something about pastor’s robe, but figured he follow the Almighty’s example, get indignant and call me a hypocrite by quoting Isaiah. .

The service moved on. We got to the new version of the “Great Thanksgiving” We use to sing, “It is right to give Him thanks and praise.” But, in this politically correct age, they’ve changed it to “It is right to sing our thanks and praise.” Sort of neutering the Almighty. We had a big thing recently about gay clergy too. Many congregations left the ELCA over the issue. We get our shorts in a knot over a lot of stuff Jesus didn’t think was important enough to discuss.

So, all this rumbled through my mind, when communion started. We sing while people go up to the railing around the altar in groups to take the wine and bread. I started singing the first song, still thinking about the whole don’t-wash-your-hands things.

“Well,” I say to myself, “I certainly hope your daughters were not here today, pastor.”

At which point I covered my mouth to keep from laughing out loud. Scripture directs us to make a joyful noise unto the Lord but sometimes my vocalizations aren’t that joyful. So people around me would think nothing of me praying instead. Of course, if they peered over the edge of their hymnals, they would see me laughing in my hands. Pastor’s daughters hadn’t been sitting in his lap during children’s sermon. They actually weren’t here. Talk about a hypocrite! I was red with laughter and feeling frustrated with event. I began to pray in earnest. I prayed on pleasant things; like the young family I’d met earlier in the morning.

Right before church I walked my Black Labrador, Derby. On the way home ahead of us walked a young couple with a toddler enjoying a sunny patch in the fall day. As we approached they got the stout little toddler out of his backpack.

“Look quick,” I recommended to the young mother. ”before you know it he’ll be asking to borrow the car keys and drive a way.“

As the stout little blonde tottered our way, he bawled out; “Bawg dawg!”

All three of us adults encouraged his understanding. His parents tried to explain about showing a dog your hand first if you wanted to pet it. I assured them that Derby was friendly. For her part she knelt down, because she likes children and wants to make herself look less threatening. The parents offered her nose the back of their hands too. The little boy laughed to see Derby’s tongue flicker out in response and joyously touched the shiny, dusty, black fur. His curiosity sated he looks up at us adults and said, “Where’s the other person?”

There had been no one else around us on the street.

I offered “Someone must have an imaginary friend.”

They assured me he had many. Reflecting back at that moment from my pew, I recalled that imaginary friends are really just what we call children’s guardian angels. I suspect that the child saw my guardian angel and that through all the petty turmoil in my thoughts this morning, the Holy Spirit sat with me all along.

I rose for communion with a clean heart and renewed spirits.

　

　

TLtS: Understanding the Dead Sea Scrolls

I’ve been reading “Understanding the Dead Sea Scrolls” edited by Hershel Shanks.  First, let me clarify that the Dead Sea Scrolls consist of six mostly intact scrolls and hundreds of manuscripts in two thousand year old, brittle, desert-seared fragile fragments.  You’d think a book about these literary shards would be dry.  No!  It’s an amazing anthology!  Parts read like an adventure novel; how the shepherds found the scrolls in a cave high up on a cliff, the “cloak and dagger” world of antiquities and the bombshells for a layman like me.

Various articles cover the standardization of the Pentateuch under Ezra and the Old Testament under Hillel.  I’ve learned a lot of interesting things about the Pharisees, Sadducees and Essene.  The latter occupied the monastery amidst the 11 caves used as libraries.  

Now for a few things that amazed me;

First, 1 Chronicles 28:19 “All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern.”  King David is referring to the blue prints for the Temple.  So, where are they?  Why aren’t they part of the Old Testament?  How did the blueprints get lost?  They didn’t.  All this is covered in the Temple Scroll found amidst the Dead Sea Scrolls.  And there are several copies of it.  Who knew there was lost books of the Bible?   

Second, in the eleven “libraries” amongst the hundreds of books there are copies of ever book in the Old Testament except one.  There is not one copy of Esther.  Know why?  Because God is not mentioned in the Book of Esther.  I guess I knew that, but truth is fleeting. 

Third, in re-reading Esther this weekend I noticed something else.  There’s a scene missing between Esther 7-8. 

“ ⁷And the king arising from the banquet of wine in his wrath went into the palace garden and Haman stood up to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king.                                          ⁸ Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the bed whereon Esther was. Then said the king, Will he force the queen also before me in the house? As the word went out of king's mouth, they covered Haman's face.”

So, what happen when the king went outside to cool off?  All of the sudden Haman was over powered by lust for Esther?  He tripped and just happen to be straddled on the queen when the king returned?  Esther tripped him and “rent her garments” when she saw her husband returning?  Whatever happen Esther’s servants were quick to cover Haman’s mouth so his side of the story couldn’t come out before he was promptly hung. 

What particularly confuses me is that Moses Maimonides comment on Esther.  Maimonides is  a philosopher and scholar whom I much admire.  To quote his commentary  on Laws of the Scroll (of Esther) 2:18, "When Messiah comes, the other books may pass away, but the Torah (Old Testament ) and Esther will abide forever."  Moses was much wiser and better educated in Biblical matters than I so I guess I’ll take his work for it.  Still I wonder.  I looked at some of the allegorical interpretation of the book and they reek of desperation.  So I guess I’ll accept the Esther at face value.  Maybe even follow Normandi Ellis advice in “Awakening Osiris” and contemplate a “bit of legend fallen from the lips of a slave girl”. 

All in all, I highly recommend “Understanding the Dead Sea Scrolls”

PS: The Dead Sea Scrolls do not include any Christian writings.

TFBT: Over-reaching Oedipus

“Such was the burden of my song, when on a sudden Apollo appeared to me and touched with his fingers the chords of a golden lyre; in his hand he bore a branch of laurel; a laurel wreath encircled his brow.  Prophetic was his mien and prophetic the voice with which he bade me lead my disciples into his temple“

“There,” said he, “you will find this inscription famous throughout the whole world, ‘Man, know thyself.’”[i]

And so enters into the world of literature the maximum supposedly carved on the walls at the temple in Delphi: Know Thyself.  This bit of advice did not seem to work out too well for Oedipus.  As we shall see.

Polybus, King of Corinth, found the infant and brought it to his wife Periboea.  She adopted him and passed him off as her own and after she had healed his ankles she called him Oedipus, giving him that name on account of his swollen feet.[ii]

Eventually Oedipus following the Delphic Maximum approaches this parents on the matter of his heritage.  When the boy grew up and excelled his fellows in strength , they spitefully twitted him with being suppositious.  He inquired of Periboea, but could learn nothing.[iii] (This was his first hint to not question the sweet destiny that was his.)  Rather than revel in the love of his parents and countrymen, rather than sitting happily and appreciatively preparing for the crown of Corinth he would someday wear, he goes to Delphi, which sets the whole tragedy in motion.

After Oedipus, had come to manhood, he was courageous beyond the rest and through envy his companions taunted him with not being Polybus’ son since Polybus was so mild and he so assertive.  Oedipus felt that the taunt was true.  And so he set out for Delphi in inquire about his parents.[iv]

Perfidious Apollo[v] does not answer Oedipus’ question about his parentage.  (Hint #2) Instead;

To Delphi and Apollo sent me back

Baulked of the knowledge that I came to seek

But other grievous things he prophesied

Woes, lamentations, mourning, portents dire;

To wit, I should defile my mother’s bed

and raise up seed too loathsome to behold

And slay the father from whose loins I sprang [vi]

To avoid murdering Polybus and bedding Periboea, Oedipus heads for Thebes.   He defeats the Sphinx, marries Queen Jocasta, raises children, fights wars and another plague, less obvious than the four-footed Sphinx settles on the land.  In response to this new danger to Thebes Oedipus unknowingly ask Teiresais about himself.

 To which the blind seer replies; Let me go home; prevent me not; ‘twere best, that thou should’st bear thy burden and I mine[vii] (This is hint number three to drop his obsession with self-knowledge.)  Teiresais resists.  Oedipus insists.  Tragedy follows.

His wife, his mother, the queen, Jocasta can foresee the tragic end to his quest.  Yet humor me I pray thee: do not this[viii] But, he ignores hint number four.

The herdsmen, long ago directed to expose Jocasta’s first-born upon the slopes of Mt. Cithaeron, is brought forward to testify. He begs Oedipus; “Forebear of God’s sake, master, ask no more”[ix]  Hint number five goes unrecognized by Oedipus’ obsessive drive to doom.   

His quest for self knowledge brought him to “stand a wretch, in birth, in wedlock cursed, a parricide, incestuously, triply cursed[x]. 

---

[i]    Ovid, the Art of Love, Book II

[ii]   Book 3 of the Library of Apollodorus 5.7

[iii]  Book 3 of the Library of Apollodorus 5.7

[iv]  Hyginus, Fabulae 66-67

[v]  Apollo's Perfidy: Iliad ω 59-63, Ruth Scodel, Harvard Studies in Classical Philology, Vol. 81, (1977), pp. 55-57

[vi]  Oedipus Tyrannus Euripides

[vii] Oedipus Tyrannus Euripides

[viii] Oedipus Tyrannus Euripides

[ix]  Oedipus Tyrannus Euripides

[x]   Oedipus Tyrannus Euripides

VftSW; What’s Gone and Past

   My black labrador - hound mix and I strolled towards our usual destination this fine morning.  Derby moved along doggedly.  When not distracted she moves along like a man with a mission.  The big black dog that guards the corner of the road saw us coming and began to protest.  But, suddenly behind us, quite a ways behind became an unfamiliar yap.  Derby turned, mission and mutt ahead forgotten.  The new distraction was out of sight, at least a block and a half away.  Again, a few barks, Derby would not move forward, so eagerly did she peer behind.  So obsessed with what lay behind us, so unaware of the big threat near us and so oblivious as to why she wanted to “go for a walk” in the first place; I had to drag her away.  I wonder how often I get so wrapped up in what’s gone and past, that Somebody has to pick me up and once again, put me on the right path.

VftSW; Norwegian Baptism

When they founded Petersburg Lutheran Church, it was part of the Norwegian Lutheran Church of America. So how fitting on what we call Little Norway Days and all the rest of the world calls Norwegian Constitution Day there was a Norwegian baptism one hundred years later. The parents of the little girl to be baptised stood proudly on the lectern side of the font. Father in Norwegian sweater and mother in bunard. Her slightly older brother stood between them in his Norwegian costume. The little girl in a bunard stood on a step stool. On the pulpit side stood the slightly older godparents with a girl slightly older than the girl of the hour. Her god sister was dressed similarly to she and her godparent like her parents. Her father lifted her over the font and a shell brought the draughts of "Father, Son and Holy Spirit" over her blond pig-tails. Then pastor made the sign of the cross with oil on her forehead and encouraged parents and god-parents to trace the mark. The last parent to step forward was the godmother and when she did, her own daughter "corked" her. That is the older girl stepped before her mother, struggled to dip her small hand into the font and then raised the blessing to the honorees blonde locks. The congregation gasped and sighed. And I remembered Elizabeth blessing her cousin, "Hail Mary full of grace. Blessed are thee among women."

TFBT; Nerites, the Father of Love

Aphrodite, the goddess of love and beauty, was born of the severed genitals of the primordial sky-god Uranus when his son Cronus tossed them into the barren sea. Foam-born Aphrodite came to life among the gentle sea deities of the Aegean. Being born without a mother is not such an odd occurrence in Greek mythology. Athena sprang forth from Zeus brow fully grown and fully armed. Dionysus was born of his father Zues’ thigh. Even the ancient sea-god Nereus might claim to be motherless. (See “Hesiod’s Cosmos” by Jenny Strauss Clay page 21)

According to Aelian, (On Animals 14. 28 ff) Nereus, “the old man of the sea” wed Doris of the lovely hair, daughter of Oceanus. To them were born 50 daughters; the Nereids, and one son; Nerites. Nerites was the most beautiful of men and gods. He served as Poseidon’s charioteer. When he drove his chariot over the waves, great monsters of the deep, dolphins and sons of Triton, sprang up from the deep, galloping and dancing alongside the chariot. His escort would be promptly left behind as over the smooth-spread waves coursed his cerulean steeds. His sisters sported on the peaceful sea while he raced across the wine red sea driving a team of four steeds yoked together. His abilities as a charioteer were so great that Helios came to resent the swiftness of the boy and his team. The Sun god was not Nerites’ only admirer. Aphrodite also delighted to be with Nerites in the Agean and loved him. When Zeus, the Father of the gods summonded, Aphrodite to be enrolled among the Olympians, she wished to bring her play-fellow. But Nerites refused, preferring life with his sisters and parents to Olympos.

At which point Aphrodite departed her watery world and entered ours;

"To sea-set Kypros the moist breath of Zephrys wafted her over the waves of the loud-moaning sea in soft foam, and there the gold-filleted Horai welcomed her joyously… And with her went Eros (Love), and comely Himeros (Desire) followed her at her birth at the first and as she went into the assembly of the gods. (Hesiod, Theogony 176 ff)
Eros is most often considered Aphrodite’s son and the “youngest” of the gods, but how came he to be present at his mother’s birth. That is to say, stepped ashore for the first time. And who was his father?

Poets suggested many answers including; Ares, Zephyrus and Poros. Aaron J. Atsma at http://www.theoi.com says, “Hesiod may be suggesting that Eros and Himeros were born of Aphrodite at her birth. Indeed, according to Sappho, Uranus was the father of Eros by Aphrodite, which suggests she was imagined born pregnant with the god. Nonnus says this explicitly.” There is no myth associating Ares and Aphrodite prior to her ascension to Olympus. The only myth about Zephyrus and her is at the moment of her departure from the sea. Poros is more of a philosophical abstract. Rather than the double monogenesis formed by the Uranus option, I’d perfer to use Occam’s Razor to finish off the hydra-headed question of Eros’ paternity and suggest simply Aphrodite’s foster brother Nerites.

As noted above the goddess and the handsome godling were lovers. And the “beds of the gods are not unfulfilled" to quote Lyons in “Gender and Mortality” Hence in picture at the top of the page, "The Birth of Venus" by Sandro Botticelli, Aphrodite arriving on her half shell must have already been pregnant with Himeros and with Eros, the bow-packing little cherub commonly called Cupid.

Making Nerites the father of “the god of sensual love, who bears sway over the inhabitants of Olympus as well as over men and all living creatures: he tames lions and tigers, breaks the thunderbolts of Zeus, deprives Heracles of his arms, and carries on his sport with the monsters of the sea”. (Dictionary of Greek and Roman Biography and Mythology)

(Video presentation available at http://youtu.be/4MkuNZ1-fts  )