Ancient Inscription May Reveal the Truth About the Iliad – Challenging What We Know About the Trojan War

The Trojan War is undoubtedly one of the most famous stories in Greek mythology. However, its historical authenticity has been the subject of scholarly debate for years. Recently, a remarkable discovery from the archives of the Hittites is shaking the foundations of our interpretation of this mythic conflict.

Published under the supervision of Michele Bianconi from Oxford University, a recently deciphered tablet, Keilfischurkunden aus Boghazköi 24.1, reveals striking written connections between the Late Bronze Age in Anatolia and the epic tradition, culminating in Homer’s Iliad.

For years, scholars had not reached a definitive conclusion regarding the existence of Troy itself, until Heinrich Schliemann’s excavations in 1873, which confirmed its historical presence. However, the question of whether the Trojan War actually took place still remains under scrutiny.

Some scholars believe that certain texts from the Hittites provide evidence supporting the occurrence of the Trojan War. But what do these archives reveal, and how do they connect with the stories found in Homeric epics?

The Trojan War

Map of the Hittite Empire and Ahhiyawa (Photo: Wikipedia).

According to ancient Greek texts, the Trojan War was the conflict between the Greeks and the Trojans on the northwestern edge of Anatolia. The Greek army, led by King Agamemnon of Argos, fought against the Trojans under the elderly King Priam. It was a massive conflict, with over a thousand ships participating from Greece.

The Trojans did not fight alone, but alongside many allies from across western Anatolia, including the Lydians and Phrygians. Over the course of the ten-year war, the Greeks launched raids against various cities along the Anatolian coast. The vast scale of the conflict makes the confirmation of the war as a historical event necessary.

The Hittite Empire and Its Archives

Achilles cares for the wounded Patroclus. Painting on an Attic red-figure kylix.

The Hittite Empire, which dominated much of Anatolia during the traditional dating of the Trojan War (around 1200 BCE), is at the heart of scholarly interest in seeking evidence for the war’s historical basis.

Among the most important findings in Hittite texts is the mention of the nation of Ahhiyawa. Linguists generally agree that this term refers to the Achaeans, the Greeks as described in Homer’s Iliad. These archives suggest that the kingdom of Ahhiyawa was a powerful nation to the west of the Hittite Empire, likely corresponding to the Mycenaean civilization.

One of the most significant records is the Tavagalawa Letter, dated to 1250 BCE. This letter refers to a dispute with Wilusa, which most scholars agree is Ilium (Troy), as described by the Hittites.

The letter reads: “The king of the Hittites convinced me about the issue with the land of Wilusa, and that both he and I were enemies and should reconcile.” This excerpt has been interpreted as evidence of a conflict between the Hittites and the Greeks over Troy, leading many scholars to consider it as confirmation of the Trojan War. However, the letter does not use the Hittite word for war but refers generally to hostilities.

The Bridge Between the Hittites and the Iliad

The Mykonos vessel (750 to 650 BCE), featuring one of the earliest known depictions of the Trojan Horse and the faces of the hidden warriors on the side of the horse (Source: Wikipedia).

The recent discovery of the Keilfischurkunden aus Boghazköi 24.1 tablet adds another piece to the puzzle of understanding the narrative of the Trojan War. The text not only strengthens the geopolitical dynamics of the late Bronze Age but also provides an unprecedented literary fragment suggesting that a native poetic tradition from the Luwians, dealing with the fall of Troy, existed centuries before Homer.

Specifically, the tablet mentions a Hittite monarch and a Pariyamuwa, likely a local king or warlord from Wilusa (Troy). It also references a well-known figure from the Hittite archives – Atarsiya of Ahhiyawa – and his sons.

The narrative aligns with earlier descriptions where Atarsiya is depicted as a powerful leader of the Achaeans in western Anatolia. The truly striking part is the inclusion of a Luwian poetic fragment at the end of the tablet, which appears to describe the fall of Troy.

The rhythmic verse bears a striking similarity to the opening lines of the Iliad:
“Sing, O goddess, the anger of Achilles son of Peleus, that brought countless ills upon the Achaeans, many a brave soul did it send hurrying to Hades.”

The inscription provides pioneering evidence for the poetic tradition in Luwian, recording what seems to be the earliest mention of the sack of Troy. Although the text is fragmented, it reveals a rhythm that suggests it was written for oral recitation.

The dactylic or spondaic rhythm, strikingly similar to the Homeric hexameter, may point to a broader epic tradition in the courts of Anatolia, possibly predating the composition of the Iliad in the 8th century BCE.

The verse from the Luwian poem seems to echo the divine wrath and destruction, suggesting thematic and structural similarities with the Greek epic tradition. Given that Troy was located in Anatolia, a region inhabited by a diverse, bilingual (or even multilingual) population, including the Hittites, Luwians, and various Indo-European groups, it is plausible that a local narrative tradition regarding the fall of Troy existed, supported now, albeit tentatively, by these findings.

Myth and History in the Trojan Horse

Exploring the Trojan Horse, especially through the lens of recent Hittite discoveries, invites us to rethink the intricate relationship between myth and history. The recently deciphered tablet (Keilfischurkunden aus Boghazköi 24.1) enriches our understanding of the geopolitical landscape of the late Bronze Age, but also challenges us to reassess the narratives that have shaped our perceptions of this mythic conflict.

By analyzing Hittite texts, we encounter striking hints of a poetic tradition predating Homer, suggesting that the story of Troy is not a product of the Greek imagination, but a tale rooted in the collective memory of the peoples of Anatolia.

References to Wilusa and the interactions between the Hittites and the kingdom of Ahhiyawa form the historical backdrop that may have inspired the Homeric epics we associate with the Trojan War.

However, it is crucial that these findings be interpreted with a critical mindset. While the Tavagalawa Letter and other Hittite documents provide valuable clues, they do not offer irrefutable proof of the war depicted by Homer.

The Mykonos vase (750 to 650 BCE), featuring one of the earliest known depictions of the Trojan Horse and the faces of the hidden warriors on its side, is another fascinating artifact linking myth to material culture.

The peaceful resolution mentioned in the letter stands in stark contrast to the violent destruction of Troy as described in the Iliad. This difference raises important questions about the evolution of myths over time, often shaped by the cultural narratives and the needs of the societies that perpetuate them.

The Trojan Horse serves as a powerful reminder of the intertwining of history and myth, resulting in a rich mosaic of storytelling that reflects the values, fears, and aspirations of ancient civilizations.

As we continue to uncover new evidence and reinterpret existing texts, we must remain open to the possibility that the reality of the Trojan Horse was more complex than the simple story of hero versus villain.

The story of Troy is not just a war epic about a siege for a woman; it is a story about human strength—the struggles, the triumphs, and the art of storytelling.

Ilium echoes in clay inscriptions and oral traditions, reminding us that history is not a static record but a living narrative that constantly evolves.

By piecing together the fragments of the past, we not only understand the events that shaped our world but also craft the timeless themes that unite humanity.