The Davidiad (also known as the DavidiasStepanić (2014).) is the name of an heroic epic poem in Renaissance Latin by the Croatian national poet and Renaissance humanist Marko Marulić (whose name is sometimes Latinized as "Marcus Marulus"). Likely finished in AD 1517, the poem, as its Latin title suggests, details the ascension and deeds of David, the second king of the United Kingdom of Israel and Judah, who is said to have reigned 970 BC.Halpern (2000), p. 318.
Origins and style
The author of the Davidiad, Marko Marulić was a nobleman, born on August 18, 1450, in the Dalmatian city of Split. He came from the distinguished aristocratic family of Pečenić (Pecinić, Picinić), the 15th century family branch whose founder was Petar, and only began calling themselves again Marulić in the 16th century.Thomas & Chesworth (2015), p. 90. When he grew older, Marulić practised law in the city of his birth, serving as a judge, examiner of notarial entries, executor of wills, prosecutor, plea bargainer, and advocate. Marulić was also a prolific writer, who penned both poetry and prose in three languages: Latin, Croatian and Italian.Lučin (2007), p. 11. Prior to writing the Davidiad, Marulić composed the Croatian poem Judita in 1501, which most scholars today consider his most important work.
In addition to the small portions that attempt to recall Homer, the Davidiad is heavily modeled off Virgil's Aeneid. This is so much the case that Marulić's contemporaries called him the "Christian Virgil from Split."Gutsche (1975), p. 310. Serbian-American philologist Miroslav Marcovich also detects "the influence of Ovid, Lucan, and Statius" in the work.
Contents
The Davidiad itself is a versification of portions of the Hebrew Old Testament, detailing the events starting with the persecution of David by Saul (1 Samuel 15) and ending with David's death (1 Kings 2:11). For the most part, the poem is faithful to the Old Testament, although Marulić expands, modifies, and extrapolates from the parent text in a few places. Marcovich argues that these changes are usually done "to achieve special effects: poetic, rhetorical, [...] or moralizing; and sometimes for simply misunderstanding the source."Marcovich (1973), p. 378. Completed in 1517,Marcovich (2006), p. vii.Matasović (2016), p. 102. the Davidiad comprises 6,765 hexameter lines among 14 books. A little over one third of those lines (2,386) are portions of speeches (there are 242 speeches in the poem, given by 63 different individuals); Latin scholar Miroslav Marcovich argues that this heavy focus on rhetoric is due to the "rhetorical character" of the source material.Marcovich (1973), p. 371. The Davidiad also includes 32 instances of comparisons (likely in an attempt to imitate Homer), as well as at least 50 instances of "moral sentences, ethic digressions, and Christian propaedeutics." These are of particular importance, as they index the author's character as "more [of] a Christian preacher and enlightener than a humanistic poet."
Summary
Marulić opens the poem by stating his intentions "to tell ... the glorious deeds of David [the] pious king" (Davidis memorare pii gesta inclyta regis). Several lines later, the poet then distances himself from previous epic poems, maintaining that he does not want "to sing ... of the fall of Troy" (alluding to Virgil's Aeneid), "nor Thebes" (alluding to Statius's Thebaid), "nor of the fields of Thessaly, stained red with Roman blood in civil strife" (alluding to Lucan's Pharsalia) (ego dicere Troiae/excidium Thebasue paro nec sparsa cruore/Thessala Romano bellis civilibus arua). At line 11, Marulić explicitly invokes God, asking him to "aid his song" (mihi ... cantanda ministres).Marulić, Lučin, & Matešić (2007), p. 175.Marcovich (1973), p. 374. By contrasting his Davidiad with other famed Latin epics, the author is attempting to stress the "divine authority" of the Christian Bible at the expense of Classical mythology and the epic poetry inspired by Pagan religions.
Book I then shifts into narrative and details the events leading up to David's anointing: the prophet Samuel denounces Saul, the King of Israel for failing to obey the Lord; the prophet proclaims that Saul's kingdom will be taken away from him. Later, after Saul refrains from killing Agag, the king of the Amalekites, Samuel once again announces that Saul will be deposed as king and then Samuel himself hews the captive king into pieces. The Lord then leads Samuel to Jesse of Bethlehem, where the prophet discovers David and secretly appoints him as the future King of Israel. David eventually becomes the weapon-bearer of Saul, and during the war between the Israelites and the Philistines, he kills Goliath. After this loss, the Philistines flee the land.Marulić, Davidiad, 1, argument.Marulić, Davidiad, 1.1498.
In Book II, David develops a strong friendship with Saul's son, Jonathan. Eventually, Saul places David in command of the military, but after he hears his people singing that they prefer David to him, Saul plots to kill David. At first, the king feigns kindness to David, even offering him his younger daughter Michal (to whom David has been smitten), but he eventually orders his troops to kill the future king. Jonathan warns his beloved friend and then beseeches his father to spare him; Saul eventually acquiesces and promises not to harm David, who returns to Israel and fights off an army of Philistines. But Saul orders his troops to find David at his house and kill him. Before the soldiers, enter, Michal warns her husband (who escapes through a window) and bamboozles Saul's troops. When she is confronted by her father, she excuses her behavior.Marulić, Davidiad, 2, argument.Marulić, Davidiad, 2.1530.
In Book III, David flees and makes his way to Samuel, and the two journey to Naioth. When Saul learns of their location, he sends his troops to capture David, but the Spirit of the Lord overcomes them, and they prophesize. Frustrated, Saul himself journeys to Naioth, but he too begins to prophesize. David flees and eventually discusses the situation with Jonathan; the two renew their friendship. Soon thereafter, Saul accuses his son of aiding David, and he hurls a spear at him. Jonathan lets David know of this occurrence and the latter flees to Nob. Here, he is fed by the High Priest of Israel Ahimelech and given Goliath's sword. David then journeys to Gatha Philistine city from whence Goliath cameand seeks refuge under the king, Achish, but eventually he decides that he is in danger and feigns insanity so as to escape. David goes to the cave of Adullam, where he is met by members of his father's household; eventually, David am amasses an ad hoc army of four hundred dissatisfied individuals. The prophet Gad then advises David to go to Judah. Meanwhile, Saul learns that Ahimelech aided David, and he orders Doeg the Edomite to kill Ahimelech and his entire company. Ahimelech's son Abiathar escapes the massacre and makes his way to David, who promises to protect him.Marulić, Davidiad, 3, argument.Marulić, Davidiad, 3.1530.
In Book IV, the Philistines attack the city of Keilah, and David repels their assault; however, when David discerns in prayer that the inhabitants of the city would turn him over to Saul, he flees into the Wilderness of Ziph. In time, the Ziphites approach Saul and promise to turn David over to him, but David escapes to the Wilderness of Maon. Saul initially gives chase, but his attention is diverted by a renewed Philistine invasion and David is able to secure some respite in a cave at Ein Gedi. After following the Philistines, Saul coincidentally journeys into the same cave. Given a chance to kill the king, David refuses; instead he secretly cuts off a corner of Saul's robe, and when Saul leaves the cave, he comes out to pay homage to Saul as the king and to demonstrate, using the piece of robe, that he holds no malice towards Saul. Moved by David's righteous, Saul and David are reconciled for the first time, and the former recognizes that the latter will indeed be the future king. Then, it is announced that Samuel has died. Afterwards, David journeys to the Desert of Paran, where he seeks provisions from Nabal, a rich man in the region. Nabal insults David, but Nabal's wife, Abigail, intervenes to avert David's wrath.Marulić, Davidiad, 4, argument.Marulić, Davidiad, 4.1496.
In Book V, Abigail does not initially tell her husband what she did, but when she does, he has a heart attack and dies. David then takes her on as his wife, and Saul gives Michal to Palti, son of Laish. Saul then returns to Ziph with his men to find David. When David hears of this, he slips into Saul's camp by night, and again restrains his men from killing the king; instead he steals Saul's spear and water jug, leaving his own spear thrust into the ground by Saul's side. The next day, David reveals himself to Saul, showing the jug and spear as proof that he could have slain him. David then persuades Saul to reconcile with him; the two swear never to harm each other. Then David goes to Philistine King Achish and asks to be considered a vassal (although he is secretly working against the Philistines). The king bestows the city of Ziklag to David and his men. David then routs the Geshurites, the Girzites, and the Amalekites nations, but he makes Achish think that he is marching against the Israelites. Meanwhile, the Philistines make war again against Saul, who Saul leads his army to face them at Mount Gilboa. Before the battle the king goes to consult the Witch of Endor. The medium, unaware of his identity, reminds him that the king has made witchcraft a capital offence, but he assures her that Saul will not harm her. She conjures the spirit of the prophet Samuel, who before his death had prophesied that Saul would lose the kingdom. The shade of Samuel tells the king that God will no longer hear his prayers and that the next day he will lose both the battle and his life. Saul collapses in fear, and the medium restores him with food.Marulić, Davidiad, 5, argument.Marulić, Davidiad, 5.1490.
In Book VI, the Philistines are poised to clash with Saul, but before the battle, they think it best to send David away, as they mistrust him. While the Philistines advance into the land of Jezreel, David returns to Ziklag to find that Amalekites had carried away a number of women and children; David pursues the band of thieves and recovers what was stolen. Meanwhile, the Israelite and Philistines armies engage in battle, and the former is defeated on Mount Gilboa. In the fray, Saul and his sons perish. After the battle, the Philistines emerge victorious and desecrate the body of Saul. The inhabitants of Jabesh-gilead, however, manage to bury the fallen king. In Ziklag, David learns of the disaster that has befallen Saul; he mourns the king and Jonathan, as well as the survivors of the battle. He then curses Mount Gilboa.Marulić, Davidiad, 6, argument.Marulić, Davidiad, 6.1481.