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Plutarch and Apuleius: Laborious Routes to Isis

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Plutarch and Apuleius: Laborious Routes to Isis Plutarch and Apuleius: Laborious Routes to Isis Luc Van der Stockt K.U. Leuven 0. Introduction Because of insufficient source-material, our information about antiquity is never complete, and because of the analytic and fragmentary character of the available sources, we are in some trouble when travelling through antiquity. Some positions on the map may be clear, but very often the route from one position to another is lacking. In those cases, the irresistible need to understand, that is, to combine positions into a coherent whole legitimates our attempt to map routes ourselves. But the dire wish cannot be the father of unswerving conviction. We will, for instance, never know for sure by what route Pheidippides, when setting out from Marathon to announce the victory over the Persians, reached Athens: was it from the north or from the south of Mount Penteli? The map of the history of ancient literature is even more lacunose than the geographical one. In the present state of our documentation, it takes caution and self-control to construct such a history without allowing hope to gain the upper hand of demonstrable fact. In the past several attempts have been made at establishing some correlation between Plutarch (c. AD 45 - 125) and Apuleius (born c. AD 125), and understandably so: they were nearly contemporaries and they were both Middle Platonists. On top of that, they seem to have shared a common interest in Isis: Plutarch’s On Isis and Osiris (DIO) and Apuleius’ eleventh book of Metamorphoses, the so-called Isis-Book, deal extensively with that Egyptian deity. To be sure, in the vast œuvre of Plutarch, priest of Apollo, Isis is not a prominent goddess: she is not mentioned frequently, nor is she regarded as a supreme deity. In the Lives, the only mention of this goddess occurs in the Life of Antony (54,9), where it is recorded that Cleopatra presented herself as Aspects of Apuleius’ Golden Ass III, 168-182 Plutarch and Apuleius 169 the New Isis. Apart from a couple of allusions, the Moralia offer no more significant detail. The treatise On Isis and Osiris constitutes the notable exception. According to Plutarch in his introduction to this treatise, Isis elicits, even personifies a kind of ‘curiosity’, and her majesty and power are exalted in solemn terms. Now ‘curiosity’ is precisely what triggers Lucius’ asinine expedition in Apuleius’ The Golden Ass, and this parallelism seems to beg for extension and amplification. On the other hand, in Plutarch’s treatise the goddess tends to disappear from the demonstration in favour of Osiris; in fact, ‘Him does the goddess urge us to seek’ (2, 352A). But in the novel, Isis makes an unexpected, although brilliant entrée at the end of the story; she then dominates the scene, even if, at the very end of the story, Osiris keeps popping up. It is alarming that Lucius is at a loss and can make no sense of this surprising addendum: didn’t he read Plutarch? Was Apuleius for some reason unable, or unwilling to invest his main character with Plutarch’s laboriously gained insights? In short: is it possible to establish any significant relation between Plutarch and Apuleius concerning the conception of the goddess Isis, or, for that matter, any significant relation at all? In the first part of this paper, I explore some conditions and procedures for the establishment of a probable and meaningful relation between Plutarch and Apuleius. In the second part I focus on Plutarch’s On Isis and Osiris as an intertext for Apuleius’ Isis-Book. I. Mapping ‘Plutarch → Apuleius’ 1.) Apuleius himself (Met. 1,2,1) has his hero claim to be a descendant of Plutarch: Thessaliam – nam et illic originis maternae nostrae fundamenta a Plutarcho illo inclito ac mox Sexto philosopho nepote eius prodita gloria‹m› nobis faciunt – eam Thessaliam ex negotio petebam: To Thessaly – for there too are the foundations of my ancestry on my mother’s side, which, established by the famous Plutarch and next by his descendant, the philosopher Sextus, bring me glory – to this Thessaly I was headed, in pursuance of my business. (translation Keulen 2004, 261). Whereas in the prologue Lucius mentioned his glorious cultural lineage (prosapia), he now deals with his equally glorious biological descent, albeit .
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