I’m going to go out on a limb and suggest that the average person, even if they’re only vaguely aware of Homer’s poems The Iliad, or The Odyssey, even if they are mildly conversant with the story of the siege of Troy and the Trojan horse, even if they have sort of heard of the Grecian heroes Odysseus and Achilles or perhaps the Trojan hero Aeneas, and even if they could pretend they remember that the author -not to mention the stories and characters- may or may not have been reality based… even if this were the case, the colours of their skin and hair probably do not rank particularly high in the recollection. Frankly, I -certainly not a card-carrying member of any historical society- had not given it much thought. Well, none, actually -some things are just not that important, I guess.
And when I think of the way Homer was taught in my freshman class in university, I suppose I merely assumed that detailed descriptions were unnecessary -obviously, they would each look similar to how we have portrayed Christ in all the medieval religious art: vaguely Caucasian. And in my student days, the zeitgeist of academia as well as the rest of western society, seemed to be swimming in what we might now call white privilege. Of course the ancient Greeks were white -I mean, just look at the white marble statues they have bequeathed to us. The fact that they were originally brightly painted was not known -or at least not communicated to most of us in my day.
So, although the article in an edition of Aeon that questioned the skin colour of Achilles, did not shock me, it did make me think about the long held western conceit that the ancient Greeks, on whom we have modelled so many of our democratic ideas, were fair-skinned. Even as I put this assumption into words, I realize that, however unintended, it seems terribly racist. And yet, some things do need to be probed, clarified: https://aeon.co/essays/when-homer-envisioned-achilles-did-he-see-a-black-man
The essay, written by Tim Whitmarsh, a professor of Greek culture at the University of Cambridge, attempts to make sense of what little historical evidence exists from those almost pre-historical times. ‘The poems are rooted in ancient stories transmitted orally, but the decisive moment in stabilising them in their current form was the period from the 8th to the 7th centuries BCE. The siege of Troy, the central event in the mythical cycle to which the Homeric poems belong, might or might not be based on a real event that took place in the earlier Bronze Age, in the 13th or 12th century BCE. Historically speaking, the poems are an amalgam of different temporal layers: some elements are drawn from the contemporary world of the 8th century BCE, some are genuine memories of Bronze Age times… Achilles was not a historical personage; or, rather, the figure in the poem might or might not be distantly connected to a real figure, but that isn’t the point. Achilles, as we have him and as the Greeks had him, is a mythical figure and a poetic creation. So the question is not ‘What did Achilles look like?’ but ‘How does Homer portray him?’
Fragments of evidence exist, but many are fraught with translational discrepancies and contemporaneous social conventions that confuse the issue. For example, at the time, ‘females are praised for being ‘white-armed’, but men never are. This differentiation finds its way into the conventions of Greek (and indeed Egyptian) art too, where we find women often depicted as much lighter of skin than men. To call a Greek man ‘white’ was to call him ‘effeminate’.’
Also, ‘Achilles is said in the Iliad to have xanthos hair. This word is often translated as ‘blond’… [But] the Greek colour vocabulary simply doesn’t map directly onto that of modern English. Xanthos could be used for things that we would call ‘brown’, ‘ruddy’, ‘yellow’ or ‘golden’.’ And, ‘Weirdly, some early Greek terms for colour seem also to indicate intense movement… xanthos is etymologically connected to another word, xouthos, which indicates a rapid, vibrating movement. So, while xanthos certainly suggests hair in the ‘brown-to-fair’ range, the adjective also captures Achilles’ famous swift-footedness, and indeed his emotional volatility.’
‘So to ask whether Achilles and Odysseus are white or black is at one level to misread Homer. His colour terms aren’t designed to put people into racial categories, but to contribute to the characterisation of the individuals, using subtle poetic associations… Greeks simply didn’t think of the world as starkly divided along racial lines into black and white: that’s a strange aberration of the modern, Western world, a product of many different historical forces, but in particular the transatlantic slave trade and the cruder aspects of 19th-century racial theory. No one in Greece or Rome ever speaks of a white or a black genos (‘descent group’). Greeks certainly noticed different shades of pigmentation (of course), and they differentiated themselves from the darker peoples of Africa and India… but they also differentiated themselves from the paler peoples of the North.’ In other words, concludes, Whitmarsh, ‘Greeks did not, by and large, think of themselves as ‘white’.’
This information would be filed in the ho-hum section of our need-to-know list for most of us, I think, and yet, Whitmarsh, in his introduction points out that ‘in an article published in Forbes, the Classics scholar Sarah Bond at the University of Iowa caused a storm by pointing out that many of the Greek statues that seem white to us now were in antiquity painted in colour. This is an uncontroversial position, and demonstrably correct, but Bond received a shower of online abuse for daring to suggest that the reason why some like to think of their Greek statues as marble-white might just have something to do with their politics.’
That there are people out there who seem threatened by knowledge which doesn’t accord with their own confirmation biases is, to me, more deeply troubling than mere disagreement. After all, we can disagree with something without being threatened by it. Disagreement allows for discussion, and possible attempts at rebuttal, using other evidence. Or countering with other interpretations of the same facts. In the end, isn’t it all just a game? An academic exercise which, after the initial flurry of excitement and barrage of words, should end, like all closely fought games, with a glass of wine?