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Mary Bachvarova's large, complex and ambitious From Hittite to Homer argues for long-distance interactions linking the Near East to Anatolia to Greece, and constructs a model of ‘why, how, and when’ (198) those interactions operated. The general thesis is not seriously in doubt, and much of the model's detail seems plausible; but since that is beyond my competence to judge, I will stick to my remit as Greek literature reviewer and focus on what the model, if right in detail, might tell us about Greek narrative poetry. How useful is Bachvarova's speculative literary prehistory, and what is it useful for? Can it illuminate the texts we have? Referential ambiguities expose one problem. The claim that ‘the overarching plot and theme of the Odyssey speak to the values of the warrior-traders that motivated the spread of Near Eastern epic motifs’ (296) is startling: Odysseus never engages in trade; indeed, to call him a trader is a calculated insult (Od. 8.159–64). It emerges a few pages later that the reference is not to the Odyssey, but to a hypothetical original: ‘The Odyssey may have originally addressed the values of heroic trade…but as the values of the Greek aristocratic class changed and trade was viewed more negatively, the role of the hero would have lost its trader aspects’ (298). I'm not sure whether this explanation also applies to (e.g.) ‘Agamemnon rejects the interpretation of his seer, refusing to release Chryseis’ (193) or ‘it has become clear to Achilles that the gods’ intervention, the advice to avoid battle…has been at the cost of his own life’ (194). Contrast the extant Iliad, in which Agamemnon agrees to release Chryseis (1.116–17) and Achilles withdraws on his own initiative (1.169–71). These may just be inaccurate recollections of ‘the supremely sophisticated and complex works that are known to us’ (396). But to the extent that Bachvarova's interpretation of extant texts is skewed by her speculative literary prehistory, or her reconstruction of lost texts is shaped by it, the parallels are not evidence for the hypothesis but artefacts of it. Parallels per se are not, in any case, sufficient evidence of influence: Mesoamerican pyramids were not derived from Egypt. Yet Bachvarova's opening sentences jump directly from parallels to the how and why of influence (1). Is ‘negative reaction to speech’ (44) so distinctive a cultural phenomenon as to make its appearance in different narrative traditions evidence of influence? If parallels between hospitality narratives (142–5) reflect cognate hospitality cultures, why should we appeal to transmission by song to explain them? The similarities between Naram-Sin and Hector (191–5) could originate independently in any two cultures which regarded divination as a source of good advice if (as is likely) they had noticed that leaders sometimes fail to accept good advice. This is a stimulating book; but Bachvarova's approach to diagnosing influence lacks the methodological rigour of Christopher Metcalf's The Gods Rich in Praise (G&R 63 [2016], 251).
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