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Pagan Monotheism in Late Antiquity

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Pagan Monotheism in Late Antiquity Athanassiadi prelims 5/5/99 2:56 pm Page iii Pagan Monotheism in Late Antiquity Polymnia Athanassiadi Michael Frede CLARENDON PRESS • OXFORD 1999 Athanassiadi prelims 5/5/99 2:56 pm Page iv 3 Great Clarendon Street, Oxford 2 6 Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York Athens Auckland Bangkok Bogotá Buenos Aires Calcutta Cape Town Chennai Dar es Salaam Delhi Florence Hong Kong Istanbul Karachi Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi Paris São Paulo Singapore Taipei Tokyo Toronto Warsaw with associated companies in Berlin Ibadan Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York © Oxford University Press 1999 The moral rights of the author have been asserted Database right Oxford University Press (maker) First Published 1999 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, or under terms agreed with the appropriate reprographics rights organisation. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this book in any other binding or cover and you must impose this same condition on any acquiror British Library Cataloguing in Publication Data Data available Library of Congress Cataloging in Publication Data Pagan monotheism in late antiquity edited by P. Athanassiadi and M. Frede. Includes bibliographical references and index. 1. Monotheism—History. 2. Rome—Religion. I. Athanassiadi, Polymnia. II. Frede, Michael. BL221.P34 1999 291.2'11'0937—dc21 98-37019 ISBN 0-19-815252-3 10 9 8 7 6 5 4 3 2 1 Typeset in Minion by Regent Typesetting, London Printed in Great Britain on acid-free paper by Biddles Ltd., Guildford & King’s Lynn Athanassiadi prelims 5/5/99 2:56 pm Page v Contents List of Contributors vii Introduction 1 1 Towards Monotheism 21 . 2 Monotheism and Pagan Philosophy in Later Antiquity 41 3 Monotheism in the Gnostic Tradition 69 4 The Cult of Theos Hypsistos between Pagans, Jews, and Christians 81 5 The Chaldaean Oracles: Theology and Theurgy 149 6 The Significance of the Speech of Praetextatus 185 Index 207 Athanassiadi prelims 5/5/99 2:56 pm Page vii List of Contributors P A is professor of late antique history at the University of Athens; her most recent publication is Damascius, The Philosophical History: Text with Translation and Notes (Athens, 1999). J D is regius professor of Greek at Trinity College, Dublin, and a member of the Royal Irish Academy. His most recent book is Alcinous: The Handbook of Platonism (Oxford, 1993). M F is professor of the history of philosophy at the University of Oxford. He is, with G. Patzig, author of a commentary on Aristotle’s Metaphysics Zeta. W L is professor emeritus of Nottingham University and a Fellow of the British Academy. His most recent book is Barbarians and Bishops (Oxford, 1990; repr. 1998). S M is professor in the Department of Classics and Ancient History at the University of Wales, Swansea. He is author of Anatolia: Land, Men, and Gods in Asia Minor (Oxford, 1993) and of Pisidian Antioch: The Site and its Monuments (London, 1998). M. L. W is a senior research fellow at All Souls College, Oxford, and the author of many critical editions of Greek poets, and books and articles about Greek literature. His most recent work is The East Face of Helicon (Oxford, 1997). Athanas intro+chs1-6 5/5/99 2:03 pm Page 1 Introduction POLYMNIA ATHANASSIADI and MICHAEL FREDE The six chapters in this volume owe their origin to a seminar on ‘pagan forms of monotheism in late antiquity’, held at Oxford in Hilary Term 1996. The interest shown in the subject matter of the seminar by colleagues from a variety of disciplines and the lively discussions which ensued confirmed us in the idea that we were pursuing an important topic which gave rise to questions of more general significance. Hence we decided to publish revised versions of the papers in the hope of involving a larger audience in a discussion of the issues raised. The seminar itself arose out of our dissatisfaction with what we take to be a misconception found not only among laymen but even among scholars: that in the Graeco-Roman world—to speak only of what is of direct relevance to this volume—Christianity, in the tradition of Jewish monotheism, succeeded in replacing invariably polytheistic systems of religious belief with a monotheistic creed.1 By contrast it is our view that monotheism, for the most part quite independently of Judaism and Christianity, was increasingly widespread by the time of late antiquity, certainly among the educated and in particular in the Greek east. And we are inclined to attribute much of the success of Christianity in that world to its advocacy of a way of seeing things, of thinking and acting, which it shared with a growing number of pagans. Another even more important cause of our dissatisfaction is a general attitude associated with the above, reflecting the simple unqualified belief that, in being converted to Christianity, pagans were induced to reject their polytheism in favour of a monotheistic religion. This approach, which ultimately derives from the Christian Apologists of late ¹ The unquestioned acceptance of the axiom that the Middle East has produced three monotheistic religions—Judaism, Christianity, and Islam—has recently led to a reaffirma- tion of the term ‘polytheism’ to describe religious belief and practice in the area outside the territory of these three religions. A useful book questioning this convenient terminology and discussing the crucial role of angelology in monotheistic religions is H. Corbin’s Le Paradoxe du monothéisme (Paris, 1981). Athanas intro+chs1-6 5/5/99 2:03 pm Page 2 2 P. Athanassiadi and M. Frede antiquity, emphasizes the differences between Christianity and paganism in a stark and simplistic way which makes one overlook the very sub- stantial similarities between the two, and even the indebtedness of Christian thought and practice to the pagan tradition. It is our belief that nothing is gained, and much is lost, in ignoring these aspects, which form the wider background against which we wish to examine pagan forms of monotheism in late antiquity. What is at issue here is partly a matter of terminology. It appears to be widely held that pagans by definition believe in and worship many gods, and are therefore polytheists, whereas Christians believe in and worship one God, and hence are monotheists. Some people may indeed feel that this is so obvious that they will wonder why anyone would want to question the validity of this simple and straightforward contrast. Yet if it is correct, how can we account for the fact that there were, at least among philosophers, pagans who did not believe in gods, or who did not con- sider that gods were appropriate objects of worship, like Epicurus, or who believed in one God alone, like Antisthenes? And quite apart from the consideration of these isolated individuals and groups, we find that a less simplistic concept of monotheism is needed in order to avoid having to think of Jews and Christians as polytheists, and also, by using this concept, that there are significant classes of pagans who turn out to be monotheists. In approaching late antique religious belief we have therefore chosen not to start with a predetermined notion of monotheism and poly- theism, but rather to consider the relevant material in order to decide what it was that ancient Christians meant when they said that they only believed in one God, and indeed what the many pagans meant who by the time of late antiquity would have professed the same. To describe such pagans as monotheists needs a serious qualification of the term, since they believed in many divine beings and perhaps even worshipped them, or at least condoned and perhaps encouraged their worship. But they would have found this perfectly compatible with their belief in one God, since they thought that these gods, though called ‘divine’ because they enjoy a life of eternal bliss, owed their being to God and were intended to play a certain role in the divine hierarchy. Hence they might have thought that to worship them was just a matter of acknowledging God’s ordering of the world and hence a way of worshipping God him- self. It is difficult to see that calling such a position ‘polytheistic’ does justice to it. When we turn to ancient Christianity we find that the same clarity of Athanas intro+chs1-6 5/5/99 2:03 pm Page 3 Introduction 3 approach is needed. We too easily forget that Jewish Scripture freely uses the plural form of ‘god’, and that the Christian Fathers have no difficulty in understanding and accepting this use quite literally, since in one form or another they do believe in the deification of Man. We also should not forget the doctrine of the Trinity which makes it very difficult to say in precisely what sense Christians believe in one God, and which some early writers at least, like Origen or Eusebius, took to be perfectly compatible with the notion of a ‘first’ and a ‘second’ God. And of course there is also the veneration of the saints.
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