The term ‘Greek biblical epic’ is ambiguous because it suggests two concepts
that have to be nuanced. It seems to refer to a subgenre of epic, but whether
at all these poems can be considered as a group in terms of genre is doubtful. Alternative
labels, which are sometimes used, are biblical paraphrase (which widens
the scope to non-hexametric paraphrases) and cento poetry (which points out
the formal relation with cento poetry on other topics, but separates Eudocia from
Nonnus). One may also wonder to which degree the Greek examples of hexametric
poetry with biblical topics indeed deserve the label ‘epic’ if at first sight their epic
character is restricted to their versification and elements of vocabulary and style.
Nonetheless, this chapter prefers the term ‘biblical epic’ over ‘biblical paraphrase’
because of the subtle presence of epic structural elements it aims to show in the
two examples under consideration.
The first part of the chapter focuses on microstructural elements in Nonnus’
Paraphrase, which give his Gospel narrative epic grandeur.Moving from very small
to slightly larger such elements, the chapter presents an analysis of the function
of epithets, the occurrence of semi-formulaic speech introductions, the use of
colourful descriptions of the passing of time, and the presence of a full-blown
ekphrasis of a lamp as the poem’s lengthiest ‘original’ passage (i.e. without direct
equivalent in the Gospel of John).
The second part of the chapter deals with the Homerocentones, which by definition
consist of epic ‘building blocks’, i.e. of lines from Homerwhich are reordered
to tell the story of the Old Testament and (mainly) the Gospels. This part of the
chapter, therefore, necessarily focuses on different parameters. It looks at the
overall structure of the Homerocentones (in the so-called ‘first redaction’), at the
epic elements in the proem and at the way the centonist makes use of Homeric
type-scenes (e.g. xenia and banquet) to give shape to similar scenes in the Gospels