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gmark - Re: Transfiguration/Resurrection

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Subject: Kata Markon

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  • From: "L. J. Swain" <larry.swain AT wmich.edu>
  • To: Kata Markon <gmark AT franklin.oit.unc.edu>
  • Subject: Re: Transfiguration/Resurrection
  • Date: Mon, 27 Aug 2001 00:23:54 -0400




Rick Frommich wrote:
>
> Joe,
>
> I will have to toss my hat in the ring with Dennis on this one. First
> of all the secrecy motif in the Odyssey is far more involved than a
> single incident i.e. the rejuvenation of Odysseus. It is clear that
> Odysseus intends to remain incognito from the moment he wakes up on
> Ithaca. And like Jesus there are points when people seem to be obtuse
> like the disciples in Mark.

But the situations are so utterly different. In the Odyssey, Odysseus
is still Odysseus, transformed from a strong leader of men to an aged
beggar in appearance so that NO ONE recognizes him, not even his wife or
faithful servants. The whole episode of Odysseus' disguise is preceded
by Athena appearing in disguise as a shepherd to Odysseus when he is
placed sleeping on Ithaca's shore. The clues to Odysseus' identity are
non-existant until the arrow episode you mention below.

The situation with Jesus is much different. Jesus is Jesus, not Jesus
masquerading as something or someone else. What else Jesus is, now
there's the question, but the signs are all there to see by the time
Mark gets to the transfiguration scene. Further, Mark provides the
clearest of clues as to where he is drawing his inspiration from: Moses
and Elijah, both of whom are in various places described as being bright
or gleaming with the presence of God or fire, see especially Philo on
Moses, who if memory serves even uses the word, METAMORPHOW, but I will
have to check the reference.

I could go on, but suffice it to say that in my view in order to posit
Homeric influence on Mark we have to divorce from both stories important
and vital narrative elements, to divorce both scenes from their
contexts, and even to ignore the nature of the "transformations" (a
disguise for Odysseus so that he not be recognized, a witness to Jesus,
son of God for Mark) to arrive at a place where all we see is a "change
in appearance". But such a reduction does an injustice to both texts,
and even if we grant that both texts have such a narrative element in
common, it will be difficult if not impossible to demonstrate
dependence.

As for the lack of recognition of the hero, there are a number of Greek
and Latin romances whose central theme is exactly the mistaken identity
of the hero and the lack of comprehension by those around him unti all
is revealed and made right. These are a more likely influence on Mark,
if we must look in this direction, than Odyssey 13 and following.

Larry Swain

For example the archery contest, where
> Odysseus strings the bow and shoots through the ax handles. One would
> expect that someone would have taking the clue that this was indeed
> the Master of the house come home. I would contend that it is not only
> the Odyssey that inspires Mark but also Prometheus Bound. The
> crucifixion for bringing knowledge to humankind echoes scenes from the
> tragic play by Aeschylus. From the Jewish side of the equation it
> seems clear that Mark leans on the book of Isaiah for several themes
> and metaphors, always from the Septuagint I might add. Well that is
> how I see it at any rate.
>
>






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