Dual interpretation of Netziv Melach, from Ovid

In a previous post, I related Shadal's explanation of the destruction of Sodom by lightning bolt, igniting natural deposits of tar and crude oil. And at the end, he mentions that Clericus found many parallels between the narrative of the destruction of Sodom and Ovid's Philemon and Baucis. He attributes this to Ovid's story being based on the Biblical story. (Ovid lived from 43 BCE to 18 CE.)

There are numerous interesting parallels, such that we can therefore consider the Ovid story to be commentary on the Biblical narrative. I intend to focus on all the parallels I can spot, but that would make for a lengthy post.

And so, I am going to begin by pointing out what I think is the most interesting aspect of this -- there is a dual interpretation of Netziv Melach, demonstrating that even back then, both interpretations were known.

Specifically, while the Torah states that when Lot's wife looked back, "she" became a pillar of salt. "She" can either to the city (Ralbag, Chizkuni) or to the woman (the traditional interpretation). But Ovid's Philemon and Baucis has Philemon and Baucis become a merged tree, just as Lot became an immovable pillar. But also, when they look back at the destruction of the city, it is described as being utterly destroyed.

Thus, from Ovid's Metamorphoses, the story begins:

Upon the hills
of Phrygia I have seen two sacred trees,
a lime-tree and an oak, so closely grown
their branches interlace.

and much later,

'Now tell us, good old man and you his wife,
worthy and faithful, what is your desire?'
"Philemon counselled with old Baucis first;
and then discovered to the listening Gods
their hearts' desire, 'We pray you let us have
the care of your new temple; and since we
have passed so many years in harmony,
let us depart this life together-- Let
the same hour take us both--I would not see
the tomb of my dear wife; and let me not
be destined to be buried by her hands!'
"At once their wishes were fulfilled. So long
as life was granted they were known to be
the temple's trusted keepers, and when age
had enervated them with many years,
as they were standing, by some chance, before
the sacred steps, and were relating all
these things as they had happened, Baucis saw
Philemon, her old husband, and he, too,
saw Baucis, as their bodies put forth leaves;
and while the tops of trees grew over them,
above their faces, -- they spoke each to each;
as long as they could speak they said, 'Farewell,
farewell, my own'--and while they said farewell;
new leaves and branches covered both at once.
"The people of Tyana still point out
two trees which grew there from a double trunk,
two forms made into one.

But elsewhere in the story, they specifically look back and see the utter destruction. And their home in that city transforms into something:

Not farther from the summit than the flight
of one swift arrow from a hunter's how,
they paused to view their little home once more;
and as they turned their eyes, they saw the fields
around their own engulfed in a morass,
although their own remained,--and while they wept
bewailing the sad fate of many friends,
and wondered at the change, they saw their home,
so old and little for their simple need--
put on new splendor, and as it increased
it changed into a temple of the gods.

I think that Ovid got the two metamorphoses (people and city/house) from the ambiguity in the Biblical text. And if so, both interpretations of the ambiguous pasuk would be very old -- at the least, to the time of Chazal.

---

Now, a point by point comparison of the two stories. The full text follows. I will interject to point out parallels.

Ovid's Metamorphoses : Philemon & Baucis

Upon the hills
of Phrygia I have seen two sacred trees,
a lime-tree and an oak, so closely grown
their branches interlace. A low stone wall
960 is built around to guard them from all harm.
And that you may not doubt it, I declare
again, I saw the spot, for Pittheus there
had sent me to attend his father's court.

This is just a testimony to having seen these two, interlaced trees, an oak and a lime tree. This is taken to be the good couple, who loved one another and were transformed into trees.

"Near by those trees are stagnant pools and fens,
965 where coots and cormorants delight to haunt;
but it was not so always. Long ago
'Twas visited by mighty Jupiter,
together with his nimble-witted son,
who first had laid aside his rod and Wings.

Here, we have two gods, Jupiter and his nimble-witted son. Yet, they are traveling in disguise, so as not to be recognized as gods. Compare with the two of the three angels in the Sodom narrative.

970 "As weary travelers over all the land
they wandered, begging for their food and bed;
and of a thousand houses, all the doors
were bolted and no word of kindness given--
so wicked were the people of that land.

Thus, they are testing the hospitality of the people. And the people of that land are extremely inhospitable, and wicked. Much as in Sodom.

975 At last, by chance, they stopped at a small house,
whose humble roof was thatched with reeds and straw;--
and here a kind old couple greeted them.

"The good dame, Baucis, seemed about the age
of old Philemon, her devoted man;
980 they had been married in their early youth,
in that same cottage and had lived in it,
and grown together to a good old age;
contented with their lot because they knew
their poverty, and felt no shame of it;
985 they had no need of servants; the good pair
were masters of their home and served themselves;
their own commands they easily obeyed.

We don't really find much about Lot's wife in the Biblical narrative itself. In this case, both husband and wife are righteous. Perhaps we can draw a parallel to Avraham and Sarah, who are surely an old couple.

"Now when the two Gods, Jove and Mercury,
had reached this cottage, and with bending necks
990 had entered the low door, the old man bade
them rest their wearied limbs, and set a bench,
on which his good wife, Baucis, threw a cloth;
and then with kindly bustle she stirred up
the glowing embers on the hearth, and then
995 laid tinder, leaves and bark; and bending down
breathed on them with her ancient breath until
they kindled into flame. Then from the house
she brought a store of faggots and small twigs,
and broken branches, and above them swung
1000 a kettle, not too large for simple folk.
And all this done, she stripped some cabbage leaves,
which her good husband gathered for the meal.
"Then with a two-pronged fork the man let down
a rusty side of bacon from aloft,
1005 and cut a little portion from the chine;
which had been cherished long. He softened it
in boiling water. All the while they tried
with cheerful conversation to beguile,
so none might notice a brief loss of time.
1010 "Swung on a peg they had a beechwood trough,
which quickly with warm water filled, was used
for comfortable washing. And they fixed,
upon a willow couch, a cushion soft
of springy sedge, on which they neatly spread
1015 a well worn cloth preserved so many years;
'Twas only used on rare and festive days;
and even it was coarse and very old,
though not unfit to match a willow couch!
"Now as the Gods reclined, the good old dame,
1020 whose skirts were tucked up, moving carefully,
for so she tottered with her many years,
fetched a clean table for the ready meal--
but one leg of the table was too short,
and so she wedged it with a potsherd--so
1025 made firm, she cleanly scoured it with fresh mint.
"And here is set the double-tinted fruit
of chaste Minerva, and the tasty dish
of corner, autumn-picked and pickled; these
were served for relish; and the endive-green,
1030 and radishes surrounding a large pot
of curdled milk; and eggs not overdone
but gently turned in glowing embers--all
served up in earthen dishes. Then sweet wine
served up in clay, so costly! all embossed,
1035 and cups of beechwood smoothed with yellow wax.
"So now they had short respite, till the fire
might yield the heated course.
"Again they served
new wine, but mellow; and a second course:
1040 sweet nuts, dried figs and wrinkled dates and plums,
and apples fragrant, in wide baskets heaped;
and, in a wreath of grapes from purple vines,
concealed almost, a glistening honey-comb;
and all these orchard dainties were enhanced
1045 by willing service and congenial smiles.

This is just an account of the hospitality. Lot was also hospitable.

"But while they served, the wine-bowl often drained,
as often was replenished, though unfilled,
and Baucis and Philemon, full of fear,
as they observed the wine spontaneous well,
1050 increasing when it should diminish, raised
their hands in supplication, and implored
indulgence for their simple home and fare.
And now, persuaded by this strange event
such visitors were deities unknown,

They realize that these are deities. It would seem, as well, that at some point Lot recognized that his visitors were angels, when they performed the miracle of smiting people with blindness. And Avraham, as well, likely realized this at a particular point.

1055 this aged couple, anxious to bestow
their most esteemed possession, hastily
began to chase the only goose they had--
the faithful guardian of their little home --
which they would kill and offer to the Gods.
1060 But swift of wing, at last it wearied them,
and fled for refuge to the smiling Gods.

And they want to offer their best possession as a type of sacrifice. I don't think there is parallel here. Avraham and Lot gave their best to people they thought were mere mortals. Although earlier, so did Baucis and Philemon attempt great hospitality.

At once the deities forbade their zeal,
and said, 'A righteous punishment shall fall
severe upon this wicked neighborhood;
1065 but by the might of our divinity,
no evil shall befall this humble home;
but you must come, and follow as we climb
the summit of this mountain!'

This does not really make much sense -- if the home could be spared, let them stay! But in the Sodom narrative, they say they are going to bring judgment upon the wicked neighborhood of Sodom and the whole kikar, and that Lot and his family should flee with them, for they cannot begin until Lot leaves.

Perhaps we can compare to Lot living for a while in Tzoar, and their sparing that.

But these deities tell Baucis to go to the mountain, while the angels tell Lot to go to the mountain. And eventually, after Tzoar, he does go to the mountain.

"Both obeyed,
1070 and leaning on their staves toiled up the steep.
Not farther from the summit than the flight
of one swift arrow from a hunter's how,
they paused to view their little home once more;
and as they turned their eyes, they saw the fields
1075 around their own engulfed in a morass,
although their own remained,--and while they wept

They listen to the deities. But both of them turn around and look. Much as Lot's wife turned around and looked, against specific instructions.

Baucis and Philemon saw the destruction, and Lot's wife saw the destruction of Sodom, that it had become like a pillar of salt.

bewailing the sad fate of many friends,
and wondered at the change, they saw their home,
so old and little for their simple need--
1080 put on new splendor, and as it increased
it changed into a temple of the gods.
Where first the frame was fashioned of rude stakes
columns of marble glistened, and the thatch
gleamed golden in the sun, and legends carved,
1085 adorned the doors. And all the ground shone white
with marble rich, and after this was done,

This transformation of their home into a temple does not appear to have a parallel in the Sodom story.

the Son of Saturn said with gentle voice,
'Now tell us, good old man and you his wife,
worthy and faithful, what is your desire?'
1090 "Philemon counselled with old Baucis first;
and then discovered to the listening Gods
their hearts' desire, 'We pray you let us have
the care of your new temple; and since we

Nor this request that they become keepers of the temple.

have passed so many years in harmony,
1095 let us depart this life together-- Let
the same hour take us both--I would not see
the tomb of my dear wife; and let me not
be destined to be buried by her hands!'
"At once their wishes were fulfilled. So long
1100 as life was granted they were known to be
the temple's trusted keepers, and when age
had enervated them with many years,
as they were standing, by some chance, before
the sacred steps, and were relating all
1105 these things as they had happened, Baucis saw
Philemon, her old husband, and he, too,
saw Baucis, as their bodies put forth leaves;
and while the tops of trees grew over them,
above their faces, -- they spoke each to each;
1110 as long as they could speak they said, 'Farewell,
farewell, my own'--and while they said farewell;
new leaves and branches covered both at once.

This portion, in which they become long-standing testaments to the story (in this case in a way that demonstrates there love for one another) seems to match up with the idea of Lot's wife standing there forever, as evidence that this incident occurred.

"The people of Tyana still point out
two trees which grew there from a double trunk,
1115 two forms made into one. Old truthful men,
who have no reason to deceive me, told
me truly all that I have told to you,
and I have seen the votive wreaths hung from
the branches of the hallowed double-tree.
1120 And one time, as I hung fresh garlands there,
I said, 'Those whom the Gods care for are Gods!
And those who worshiped are now worshiped here.'"

So it ends. I can see how Clericus saw many parallels between these two stories. Certainly there is a relationship here.

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It appears that Clericus saw other parallels. I give here what he wrote about the parallels, in English translation, taken from here.

VII. But to omit a farther disquisition of this matter, because it requires a larger Volume; we shall rather chuse to observe, That several circumstances of a Fable in Ovid's Metamorphoses, I.8. seem to derive their Original from this History; as,

1. Jupiter and Mercury, like the two Angels in this Story, put on human Shape, and travel among men.
   
   
2. They meet wirh very barbarous, inhospitable Men, just as among the Sodomites, they shewed no manner of respect to Strangers.
   
   Jupiter huc specie mortali, cumq parente
   Venit Atlantiades positis caducifer alis
   Mille domos adiere, locum requiemq; petentes.
   Mille domos clausere Jerae.
   
   
3. Tamen Una recepit. But one House at last received them ; and so Lot gave a Lodging to thee Angels, who rnust otherwise have passed the Night in the Streets.
   
   
4. At laft Jupiter and Mercury confess themselves to be Gods, and threaten to punish the Neighbourhood. So do the two Angels...
   
   
5. These deities save Baucis and Philemon, as the Angels doe Lot and his Family.
   
   
6. Baucis and Philemon escape by leaving their House, and following the Gods to a Mountain, after the same manner as Lot and his Daughters...
   
   
7. The Neighbours of Baucis and Philemon are punished, their Town turned into a Pool of standing Water, as the Valley of Siddim became a Lake.
   
   
8. The Scene of this surprising Event, Ovis lays ad phrygios collet, in the Hills of Phrygia, but does not mark out the place more distinctly: Perhaps he had somewhere read,that it happened [GREEK TEXT], by which name, part of Phrygia is called. Nay, the very name [GREEK TEXT] is derived [GREEK TEXT], from Roasting or Burning. Therefore the Country about Sodom, may as well be meant by both Apellations, as that Region in Asia Minor, as sufficiently appears by what has been already laid; but Ovid, according to the custom of Poets, puts down a better known name, instead of one that was less known. We might easily make a Parallel between that part of Phrygia, and the Country about Sodom, and shew wherein they agree, as anyone will soon find out, who will attentively consider what Strabo, /. 13. has written, [GREEK TEXT] but we have not time to discuss this matter more prolixly.
   
   Although I am not of the opinion of Some Learned Men, who suppose, that all the Fables of the Grecians are derived from Histories in the Bible, changed and corrupted: yet the concurrence of so many Circumstances, inclined me to believe, that the History of Lot, is in some manner shadowed in the Fable of Baucis and Philemon. We have shown in our Annotations upon Gen. c.18. v i. That something like this, might have happen'd in the Fable of Orion; and indeed 'tis reasonable to imagine, that the Phoenicians, relating to the Greeks things done in the Land of Canaan, partly mingled them with some Additions of their own,and partly might be misunderftood by the Greeks who had Vanity enough to adorn whatever they heard, with new fictions of their own invention ; which is the reason, that the footsteps of Truth can scarce be traced in their Fables; altho' they arose from true Histories. Consult our Observations upon ch. 9.10.