Time of Class/Lectures

An Inventory of Divine Equality Texts, from Homer to the Third Century C.E.

Crispin Fletcher-Louis

Table of Contents An Inventory of Divine Equality Texts, from Homer to the Third Century C.E...... 1 Crispin Fletcher-Louis ...... 1 Type 1: Attributive ...... 2 God-equal people ...... 2 God-equal abstract and impersonal nouns...... 2 Type 2: Predicative ...... 8 Type 3: The substantive adjective: ‘the god-equal’ ...... 10 Type 4: Adverbial statements for which the honourers are the acting subject ...... 11 Type 5: Adverbial statements for which the god-equal human is the subject of the verb ...... 14 Type 6: Verbal statements of divine equality ...... 15

2 APPENDIX 1

A comprehensive inventory of Greek texts that speak of an individual’s equality with God or with the gods, from Homer to the third century C.E. Organised according to six syntactic construction types. All translations are the authors, unless otherwise indicated.

Type 1: Attributive

God-equal people

ἰσόθεος φώς ‘a god-like man’: Homer Il. 2.565; 3.310; 4.212; 7.136; 9.211; 11.428, 472, 644; 16.632; 23.569, 677; Od. 1.324; Aeschylus Pers. 80; Certamen 296; Sib. Or. 5:138 (of Nero).

Ἀ]γήνο[ρ]ος ἰσοθέοι[ο Hesiod Cat. 18.4; ἰσόθεος Δαρεῖος Aeschylus Pers. 857; Νηρῇδος ἰσόθεον γένος ‘a god-like son of the Nereid’ Euripides IA; τῆς ἰσοθέου τυραννίδος Eur. IA 1169; ἐγώ σ’ ἴσον θεοῖσιν ἡγοῦμαι φίλον ‘I count you an equal-to-the-gods friend’ Eur. IA 67; ἃ τὸ[ν ἰσ]ό[θε]ον ἔτι[κτεν Πηλέα] Bacchylides 13.64; ἰσόθεος Περσεύς Εὐρυμέδων Apollonius of Rhodes Argon. 4.483 [1514]; σὺ δὲ θέλεις ἄνθρωπος ὑπάρχων ἰσοθέῳ βασιλεῖ ἐρίζειν; ‘And do you, being a man, wish to contend with a god-equal king? Aesop Fables 116;1 ἰσοθέων … Μελαμποδιδᾶν ‘god-like Melampodidae’ Pausanias 6.17.6; ‘the sceptre of Darius is again in the hand of Alexander, the godlike, the benefactor of the Persians (διὰ τοῦ ἰσοθέου Ἀλεξάνδρου τοῦ εὐεργέτου Περσῶν)’ Pseudo-Callisthenes History of Alexander the Great 2.22 (α-recension).

God-equal abstract and impersonal nouns

‘For not only did she (i.e. Helen) attain immortality (ἀθανασίας ἔτυχεν) but, having won power equalling that of a god (τὴν δύναμιν ἰσόθεον λαβοῦσα), she first raised to divine station her brothers (εἰς θεοὺς ἀνήγαγε), who were already in the grip of Fate, and wishing to make their transformation (τὴν μεταβολήν) believed by men, she gave to them honours so manifest that they have power to save when they are seen by sailors in peril on the sea, if they but piously invoke them.’ Isocrates Helen 61 (LCL). ‘The earth holds in its bosom this, the body of Plato, but his soul is equal in rank to the blessed gods (ψυχὴ δ’ ἰσόθεον τάξιν ἔχει μακάρων)’ Speusippus frag. 87b.2 An inscription memorialising τὰς ἰσοθέους αὐτο̣ῦ̣ χάρι[τας] (of Nero) OGIS 666 line 21. ἰσόθεον διάθεσιν ‘a godlike disposition’ Plutarch The Stoics Talk More Paradoxically Than The Poets 4.

1 G-recension: B. E. Perry, Aesopica: a series of texts relating to Aesop or ascribed to him or closely connected with the literary tradition that bears his name. Volume 1: Greek and Latin Texts (University of Illinois Press: Urbana, 1952), 71. W-recension has ἄνθρωπος ὢν where G has ἄνθρωπος ὑπάρχων (Perry, Aesopica, 103). 2 Translation W. R. Paton and A. Tueller, The Greek Anthology, Volume V: Book 13: Epigrams in Various Metres. Book 14: Arithmetical Problems, Riddles, Oracles. Book 15: Miscellanea. Book 16: Epigrams of the Planudean Anthology Not in the Palatine Manuscript (LCL, 86, Harvard University Press: Cambridge, 2014), vol. 5, p. 177 (Book 16, §31). © Crispin Fletcher-Louis, 2019 DIVINE EQUALITY IN ARCHAIC, CLASSICAL AND HELLENISTIC GREEK: THE TEXTS 3

τὸ σὸν ἰσόθεον κράτος ‘your god-like power’ (i.e. Alexander’s) Pseudo-Callisthenes History of Alexander the Great (α-recension) 1.46a.4. ἔργον ἰσόθεον ‘a god-like deed’ Pseudo-Callisthenes History of Alexander the Great (α-recension) 2.20.33. ἡγεῖτο γὰρ ἀνθρώπου μὲν εἶναι τὸ ἁμαρτάνειν, θεοῦδὲ ἢ ἀνδρὸς ἰσοθέου τὰ πταισθέντα ἐπανορθοῦν ‘For he reckoned it human to sin, but for a god or a god-equal man to put the error right’ Lucian Demonax 7. ‘thence, in as much as have soul, we move, we associate, we act, we contrive, we do god-equal works (ἔργα ἰσόθεα)’ Vettius Valens Anth. 9.1.

Of the beauty and character of women and lovers ἔσχε τὸ ἰσόθεον κάλλος ‘(Helen) had god-equal beauty’ Gorgias Hel. 4. ‘Hellas … was enslaved by the divine beauty of Laïs (κάλλεος ἰσοθέου)’ Timaeus (in Athenaeus Deip. 13.589a) (LCL). Epicurus writes to the beautiful Pythocles ‘I will sit down and await thy divine advent (ἰσόθεόν σου εἴσοδον), my heart’s desire’. Epicurus frag. 165 (Diogenes Laertius 10.5) (LCL) ‘we see those who can speak honoured (τιμωμένους) by others as if they had a god-like intellect (τοὺς δὲ λέγοντας ὡς ἰσόθεον τὴν γνώμην ἔχοντας)’. Alcidamas Soph. 9.3

ἰσόθεοι τιμαί ‘honours equal to those given the gods’ νόμος γονεῦσιν ἰσοθέους τίμας νέμειν ‘The law says “pay god-equal honors to parents”‘. Menander Frag. 805. Record of a degree of the Island League regarding Ptolemy I Soter (c. 280 B.C.E.) for the establishment of his cult on the island of Delos, mentions, inter alia, ‘that all the Islanders, who were the [first] to have honoured (τετιμηκόσιμ) Ptolemy Soter with godlike honours (ἰσοθέοις τιμαῖς) [both because] of his [public benefactions (εὐεργεσίας)] and because of his [services] to individuals’ IG 12.7.506 lines 27–30.4 Honorific decree to king Antigonos II Gonatas (c. 261–239 B.C.E.) ‘As proposed by Elpinikos of Rhamnous, the son of Mnesippos: since king Antigonos, the saviour of the people, has continually acted well towards the people of Athens, and on account of this the people honoured him with godlike honours (σωτὴρ τοῦ δήμου, διατελεῖ εὐερ̣<γ>ετῶν τὸν δῆμον τὸν Ἀθηναίων κ[α]ὶ διὰ ταῦτα αὐτὸν ὁ δῆμος ἐτίμησεν {τι} τιμαῖς ἰσοθέοις); therefore with good fortune it is resolved by the Rhamnousians to sacrifice to him on the nineteenth day of the month of Hekatombaion, at the gymnastic contest of the Great Nemesia, and to wear crowns at that time. The citizens of the deme of Rhamnous shall use the (?) market-tax {agorastikon} to pay for the sacrifice that occurs. The demarch [and] the treasurer in office at the time shall take care of the sacrifice. [This decree] shall be inscribed on a stone [stele] and placed [by the altar] of king [Antigonos] …’ SEG 41.75.5 Honorific decree to Philopoemen by the city of Megalopolis, 182 or 183 B.C.E. ‘2 … the city 3 decided to honour (τιμάν) Philopoemen (son of) Craugis 4 with god-equal honours (τιμαῖς ἰσοθέοις) for

3 Text and Translation J. V. Muir, Alcidamas: The works and fragments (Bristol Classical Press: London, 2001), p. 7. 4 Translation M. M. Austin, The Hellenistic World from Alexander to the Roman Conquest: A Selection of Ancient Sources

in Translation, (2nd augmented ed.; Cambridge University Press: Cambridge, 2006), p. 451, §256 (= §218 in 1st ed.). 5 Translation: http://www.attalus.org/docs/seg/s41_75.html. 4 APPENDIX 1 virtue and 5 benefactions (ἀρετᾶς ἕνεκεν καὶ εὐεργεσίας): to set up for his honour 6 in the Agora a memorial, and remove from … 7 … (his) bones to the Agora … 8 and to construct an altar of white stone, 9 most beautiful, and to sacrifice oxen on the festival day of 10 Zeus Soter, and also to crown him with 11 twenty-four bronzes, of which 12 one will be stood in the theatre’. IG 5(2).432 (= SIG §624). Honorific inscription, Apollonia, Phrygia, second century B.C.E. ὁ δῆμος ἐτίμησεν ἰσοθέοις τιμαῖς Μενέλαον Μενεσθέως ἄνδρα καλὸν καὶ ἀγαθὸν καὶ εὐεργέτην τοῦ δήμου ‘The people have honoured Menelaus son of Menestheus, a beautiful and good man and benefactor of the people, with God-equal honours’. MAMA IV 151, II. Ancient kings who have ‘received honours like the gods (ἰσοθέων τιμῶν τετυχηκότες)’ Lycurgus Leoc. 88. ‘the hill of Aletes, who is said to have received god-equal honours (ἰσοθέων τετευχέναι τιμῶν), having become the discoverer (εὑρετής) of the silver mines’. Polybius 10.10.1. Timaeus ‘praises Demosthenes and the other orators who flourished at the time and says they were worthy of Greece because they opposed the conferment of divine honours on Alexander (ταῖς Ἀλεξάνδρου τιμαῖς ταῖς ἰσοθέοις ἀντέλεγον), while the philosopher who invested one of mortal nature (θνητῇ φύσει) with aegis and thunderbolt was justly visited by heaven with the fate that befell him’. Polybius 12.12b (LCL modified). 4 This Mousaios was the teacher of Orpheus. As a grown man he bestowed many useful benefits on mankind (πολλὰ τοῖς ἀνθρώποις εὔχρηστα παραδοῦναι). For he invented (ἐξευρεῖν) boats and devices for stone construction and the Egyptian arms and implements for drawing water and for warfare and philosophy. Further he divided the state into thirty-six nomes and appointed for each of the nomes the god to be worshiped, and for the priests the sacred letters, and that they should be cats and dogs and ibises. He also allotted a choice area to the priests. … 6 On account of these things then Moses was loved by the masses, and was counted worthy of godlike honour (ἰσοθέου τιμῆς καταξιωθέντα) by the priests and called Hermes (Ἑρμῆν), on account of the interpretation (ἑρμηνείαν) of sacred letters.’ Artapanus fragment 3 (in Eusebius Praeparatio Evangelica 9.27.4– 6).6 ἰσόθεοι τιμαί for Diodorus Pasparos, Pergamum’s city ambassador. IGR IV 293 col. ii line 39. ἰσόθεοι τιμαί for Helius and Selene, the children of Basileia, daughter of Uranus. Dionysius Scytobrachion (in Diodorus Siculus 3.57.6). The Tyndaridae told that they would ‘receive at the hands of all humankind honour like that offered to the gods (τιμῆς … ἰσοθέου τεύξονται)’ Dionysius Scytobrachion (in Diodorus Siculus 4.48.6). Quintus Mucius Scaevola, Roman governor of Asia 97 B.C.E., ‘received god-equal honours from those he had benefacted (παρὰ μὲν τοῖς εὐεργετηθεῖσι τιμῶν ἰσοθέων ἔτυχε)’ Posidonius (in Diodorus Siculus 37.6). Other good men, like Heracles, have received ‘god-equal honours (οἱ … ἰσοθέων τιμῶν ἔτυχον)’ Diodorus Siculus 1.2.4. The genitals of Osiris ‘were judged no less worthy of god-equal honours (ἄλλων ἀξιωθῆναι τιμῶν ἰσοθέων) than the rest of the god’. Hecataeus of Abdera (in Diodorus Siculus 1.22.6).

6 Translation J. J. Collins in J. H. Charlesworth, Old Testament Pseudepigrapha (Doubleday: New York, 1985), vol. 2, pp. 898–99 (slightly modified). © Crispin Fletcher-Louis, 2019 DIVINE EQUALITY IN ARCHAIC, CLASSICAL AND HELLENISTIC GREEK: THE TEXTS 5

For his benefaction to his homeland, in clearing it of wild beasts, Heracles ‘obtained a god-equal honour (τυχεῖν ἰσοθέου τιμῆς)’. Diodorus 1.24.7–8. Sacred animals ‘received god-equal honours’ (τιμῶν τυχεῖν ἰσοθέων)’ Diodorus Siculus 1.90.2 Daedalus ‘was judged worthy of great glory because of his genius (διὰ τὴν εὐφυΐαν ἀξιωθέντα μεγάλης δόξης) and, after making many discoveries (πολλὰ προσεξευρόντα), to receive god-equal honours (τυχεῖν ἰσοθέων τιμῶν), for on one of the Islands near to Memphis there is, to this day, a temple of Daedalus, honoured by the people of the region’. Diodorus Siculus 1.97.6 ἰσόθεοι τιμαί to the god Dionysus for his benefactions. Diodorus Siculus 3.64.2 ‘good men honoured … with god-equal sacrifices (ἰσοθέοις … θυσίαις ἐτίμησαν)’ ‘because of their benefactions to all’. Diodorus 4.1.4 At the end of her life, Alcmene, mother of Hercules, vanished from sight and ‘received god-equal honours from the Thebans (τιμῶν ἰσοθέων ἔτυχε παρὰ τοῖς Θηβαίοις)’. Diodorus Siculus 4.58.6 ‘Hippolytus … because of his prudence (διὰ σωφροσύνην) received god-equal honours from the Troezenians (ἔτυχεν ἰσοθέων τιμῶν)’ and after the death of Theseus, the Athenians ‘honoured him with god-equal honours (τιμαῖς ἰσοθέοις ἐτίμησαν αὐτόν) and they made for him in Athens a sacred inviolate precinct, that was called after him the Theseum’. Diodorus Siculus 4.62.4 After the death of Teiresias, the Cadmeans ‘buried him in state and honored him with god-equal honours (τιμαῖς ἰσοθέοις ἐτίμησαν)’. Diodorus Siculus 4.67.1 Aristaeus, the son of Apollo and the beautiful maiden Cyrenê ‘learned from the Nymphs how to curdle milk, to make bee-hives, and to cultivate olive-trees, and was the first to instruct men in these matters. 3 And because of the advantage which came to them from these discoveries the men who had received his benefactions rendered to Aristaeus honours equal to those offered to the gods (διὰ δὲ τὴν εὐχρηστίαν τὴν ἐκ τούτων τῶν εὑρημάτων τοὺς εὐεργετηθέντας ἀνθρώπους τιμῆσαι τὸν Ἀρισταῖον ἰσοθέοις τιμαῖς)’. Diodorus Siculus 4.81.2–3

‘After Demetrius7 had moved the people of Sicyon into their acropolis, he destroyed the part of the city adjacent to the harbour, since its site was quite insecure; then, after he had assisted the common people of the city in building their houses and had re-established free government for them, he received divine honours from those whom he had benefited (τιμῶν ἰσοθέων ἔτυχε παρὰ τοῖς εὖπαθοῦσι); 3 for they called the city Demetrias, and they voted to celebrate sacrifices and public festivals and also games in his honour every year and to grant him the other honours of a founder (Δημητριάδα μὲν γὰρ τὴν πόλιν ὠνόμασαν, θυσίας δὲ καὶ πανηγύρεις, ἔτι δ᾿ ἀγῶνας ἐψηφίσαντο συντελεῖν αὐτῷ κατ᾿ ἐνιαυτὸν καὶ τὰς ἄλλας ἀπονέμειν τιμὰς ὡς κτίστῃ)’. Diodorus Siculus 20.102 (LCL) ‘Philopoemen, the general of the Achaean League, was a man of outstanding attainments, intellectual, military, and moral alike, and his life-long political career was irreproachable throughout. Time and again he was preferred to the office of general, and for forty years he guided the affairs of state. More than anyone else he advanced the general welfare of the Achaean confederacy, for he not only made it his policy to treat the common man kindly, but also by force of character won the esteem of the Romans. Yet in the final scene of life he found Fortune unkind. After his death, however, as if by some divine Providence he obtained honors equal to those paid the gods (τὰς ἰσοθέους τιμάς), in compensation for the misfortunes that attended his demise. In addition to the decrees in his honour voted by the Achaeans jointly, his native city set up an altar,

7 Demetrius I, Poliorcetes (‘The Besieger’) 337–283 B.C.E. For divine honours given to Demetrius see also Plutarch Demetrius 12; Athenaeus Deip. 7.253d–f. 6 APPENDIX 1

(instituted) an annual sacrifice to him, and appointed hymns and praises of his exploits to be sung by the young men of the city (τῆς ἀρετῆς ἐγκώμιά τε καὶ ὕμνους κατέδειξεν ᾄδειν τοὺς νέους)’. Diodorus Siculus 29.18.1 (LCL). ‘For these reasons, therefore, I have determined not to pass over a noble period of history which the older writers left untouched, a period, moreover, the accurate portrayal of which will lead to the following most excellent and just results: In the first place, the brave men who have fulfilled their destiny will gain (τυχεῖν) eternal glory (δόξης αἰωνίου) and be praised (ἐπαινεῖσθαι) by posterity, which things render human nature like upon the divine (ἅ ποιεῖ τὴν θνητὴν φύσιν ὁμοιοῦσθαι τῇ θείᾳ) and prevent men’s deeds from perishing together with their bodies. 4 And again, both the present and future descendants of those godlike men (ἀπ᾽ ἐκείνων τῶν ἰσοθέων ἀνδρῶν) will choose, not the pleasantest and easiest of lives, but rather the noblest and most ambitious (φιλοτιμότατον), when they consider that all who are sprung from an illustrious origin ought to set a high value on themselves and indulge in no pursuit unworthy of their ancestors’. Dionysius of Halicarnassus Ant. Rom. 1.6.3–4 (LCL slightly modified) ‘After Hercules had settled everything in Italy according to his desire and his naval force had arrived in safety from Spain, he sacrificed to the gods the tithes of his booty and built a small town named after himself in the place where his fleet lay at anchor (it is now occupied by the Romans, and lying as it does between Neapolis and Pompeii, has at all times Etruria havens); and having gained fame and glory and received divine honours from all the inhabitants of Italy δόξης τε καὶ ζήλου καὶ τιμῶν ἰσοθέων παρὰ πᾶσι τοῖς οἰκοῦσινἐν Ἰταλίᾳ), he set sail for Sicily’. Dionysius of Halicarnassus Ant. Rom. 1.44.1–2 (LCL) Honorific decree for Gaius Julius Artemidoros, Knidos, Asia Minor, during reign of Augustus, setting out list of honours by which the city ‘has honoured him with god-equal honours (τετιμάκει αὐτὸν τιμαῖς ἰσοθέοις)’. I Knidos 1 59, line 19. ‘Germanicus Caesar, son of Augustus (i.e. Tiberius) and grandson of the deified Augustus, proconsul, declares: on the one hand, your goodwill which always you display whenever you see me, I receive, but your god-equal acclamations (ἰσοθέους ἐκφωνήσεις ὑμῶν) which are invidious to me I wholly deprecate (ἐξ [ἅ]παντος παραιτοῦμαι). For they are fitting only to the one who is the saviour (πρέπουσι γὰρ μόνῳ τῶι σωτῆρι ὄντως) and benefactor of the whole human race (εὐεργέτῃ τοῦ σύνπαντος τῶν ἀνθρώπων), my father’. Egyptian Papyrus.8 ‘But besides all these the whole habitable world voted him no less than celestial honours (πᾶσα ἡ οἰκουμένη τὰς ἰσολυμπίους αὐτῷ τιμὰς ἐψηφίσαντο). These are so well attested by temples, gateways, vestibules, porticoes, that every city which contains magnificent works new and old is surpassed by these by the beauty and magnitude of those appropriated to Caesar and particular in our own Alexandria’. Philo Embassy 149–50 (LCL) ‘This contempt for things divine is manifest to those of keener vision. For men have employed sculpture and painting to fashion innumerable forms which they have enclosed in shrines and temples and after building altars have assigned celestial and divine honours (τιμὰς ἰσολυμπίους καὶ ἰσοθέους) to idols of stone and wood and suchlike images, all of them lifeless things’. Philo Decalogue 7 ‘For the Egyptians almost alone among the nations have set up earth as a power to challenge heaven. Earth they held to be worthy of the honours due to a god (τὴν μὲν ἰσοθέων τιμῶν ἀξιώσαντες), and refused to render to heaven any special tribute of reverence, acting as though tit

8 Text in A. S. Hunt, C. C. Edgar and D. L. Page, Select papyri (LCL 282, London: Heinemann, 1932), vol. 2, §211, pp. 76– 78 (my translation), c. 18/19 C.E. © Crispin Fletcher-Louis, 2019 DIVINE EQUALITY IN ARCHAIC, CLASSICAL AND HELLENISTIC GREEK: THE TEXTS 7 were right to shew respect to the outermost religions rather than to the royal palace’. Philo Moses 2.194 ‘To such he says elsewhere, “Ye shall not follow idols and ye shall not make molten gods,” (Lev 19:4) thus teaching them in a figure that it is not fitting to assign divine honours to wealth (ὅτι πλούτῳ τιμὰς ἰσοθέους ἀπονέμειν οὐ προσήκει)’. Philo Special Laws 1.25 ‘He (Abraham) is the standard of nobility for all proselytes, who, abandoning the ignobility of strange laws and monstrous customs which assigned divine honours (ἰσοθέους ἀπένειμε τιμάς) to stocks and stones and soulless things in general, have come to settle in a better land …’. Philo Virtues 219 (LCL). The Tyndaridae, who were ‘benefactors and saviours of the rest of mankind’, obtained honors like those paid to gods (καὶ τιμὰς ἰσοθέους ἔσχον), and were addressed as ‘Anakes,’ either on account of their ‘stopping’ hostilities, or because of their ‘diligent’ care that no one should be injured, although there was such a large army within the city for the phrase ‘anakos echein’ is used of such as ‘care for’, or ‘guard anything’, and perhaps it is for this reason that kings are called ‘Anaktes.’ There are also those who say that the Tyndaridae were called ‘Anakes’ because of the appearance of their twin stars in the heavens, since the Athenians use ‘anekas’ and ‘anekathen’ for ‘ano’ and ‘anothen,’ signifying ‘above’ or ‘on high’. Plutarch Theseus 33.1–2 (LCL) ‘Consequently Achilles also obtained divine honours (τιμὰς ἰσοθέους ἔσχεν) in Epeirus, under the native name of Aspetus’. Plutarch Pyrrhus 1.2 (LCL) ‘The murderers (of Julius Caesar) fled from the city secretly. The people returned to Caesar’s bier and bore it as a consecrated thing to the Capitol in order to bury it in the temple and place it among the gods. Being prevented from doing so by the priests, they placed it again in the forum where stands the ancient palace of the kings of Rome. There they collected together pieces of wood and benches, of which there were many in the forum, and anything else they could find of that sort, for a funeral pile, throwing on it the adornments of the procession, some of which were very costly. Some of them cast their own crowns upon it and many military gifts. Then they set fire to it, and the entire people remained by the funeral pile throughout the night. There an altar was first erected, but now there stands the temple of Caesar himself, as he was deemed worthy of divine honours (θείων τιμῶν ἀξιουμένου); for Octavian, his son by adoption, who took the name of Caesar, and, following in his footsteps in political matters, greatly strengthened the government which was founded by Caesar, and remains to this day, decreed divine honours to his father (Ὀκτάουιος … τὸν πατέρα τιμῶν ἰσοθέων ἠξίωσεν). From this example the Romans now pay like honours to each emperor at his death if he has not reigned in a tyrannical manner or made himself odious, although at first they could not bear to call them kings even while alive’. Appian Civil Wars 2.148 (LCL) Caesar, meanwhile, besides attending to the general business, gave permission for the dedication of sacred precincts in Ephesus and in Nicaea to Rome and to Caesar, his father, whom he named the hero Julius. These cities had at that time attained chief place in Asia and in Bithynia respectively. 7 He commanded that the Romans resident in these cities should pay honour to these two divinities; but he permitted the aliens, whom he styled Hellenes, to consecrate precincts to himself (ἑαυτῷ τινα … τεμενίσαι ἐπέτρεψε), the Asians to have theirs in Pergamum and the Bithynians theirs in Nicomedia. This practice, beginning under him, has been continued under other emperors, not only in the case of the Hellenic nations but also in that of all the others, in so far as they are subject to the Romans. For in the capital itself and in Italy generally no emperor, however worthy of renown he has been, has dared to do this; still, even there various divine honours are bestowed (ἰσόθεοι τιμαὶ δίδονται) after their death upon such emperors as have ruled uprightly, and, in fact, shrines are built to them’. Cassius Dio 51.20.6–8 8 APPENDIX 1

Darius writes to Alexander ‘Word came to me that you were treating my family with reverence. If verily you act justly, even in regard to my affairs . . . (?) bestowing divine honours on my own (τοὺς ἰσοθέους τιμὰς ἀπονέμων τοῖς ἐμοῖς), well and good’. Pseudo-Callisthenes History of Alexander the Great 2.10.7 (Translation Haight, Pseudo-Callisthenes, p. 76). Alexander, receiving the letter replied, ‘Your god-equal honours I deprecate (Παραιτοῦμαι τὰς ἰσοθέους τιμάς), for I am born a mortal man (ἐγὼ γὰρ ἄνθρωπος φθαρτὸς γεγένημαι) and avoid such honours. They are a danger to the soul’. Pseudo-Callisthenes History of Alexander the Great 2.22.

Type 2: Predicative

φαίνεταί μοι κῆνος ἴσος θέοισιν ἔμμεν’ ὤνηρ, ὄττις ἐνάντιός τοι ἰσδάνει ’That man seems to me to be equal to the gods, who is sitting opposite you’. Sappho Fragment 31 (‘Phainetai Moi’) lines 1–2.9 Ἰητρὸς γὰρ φιλόσοφος ἰσόθεος ‘For a physician who is a lover of wisdom is the equal of a god’. Hippocrates On Honorable Conduct 5 (LCL). Inscription on the tomb of Hippo, the fifth cent. B.C.E. Philosopher: ‘This is the sepulcher of Hippo, whom Fate made, through death, equal to the immortal gods (Ἵππωνος τόδε σῆμα, τὸν ἀθανάτοισι θεοῖσιν ἶσον ἐποίησεν Μοῖρα καταφθίμενον)’ Clement Protr. 4.55. ‘For in addition to the advantages I have mentioned, the Nile has made their (the Egyptians’) power to work the land god-equal (τὴν δύναμιν αὐτῶν πρὸς τὴν τῆς γῆς ἐργασίαν ἰσόθεον πεποίηκεν)’. Isocrates Busiris 13 (my translation) ‘For when men look at their honours (τὰς τιμάς), their wealth, and their powers, they all think that those who are in the position of kings are the equals of the gods (ἰσοθέους ἅπαντες νομίζουσι τοὺς ἐν ταῖς μοναρχίαις ὄντας)’. Isocrates Nicocles 5 (LCL) cf. Lucian Cataplus 16 (below). On the men who campaigned against Troy: ‘Yet we know that the most famous and the best of them ruled over small cities and islands. Nevertheless, they left behind a reputation that was almost divine and was celebrated by all (ἰσόθεον καὶ παρὰ πᾶσιν ὀνομαστὴν τὴν αὑτῶν δόξαν κατέλιπον), for everyone loves not those who acquire the greatest power for themselves but those who bring about the most good for the Greeks’. Isocrates Philip 145.10 On a thought experiment in which there is a ring that has the power to make a person invisible ‘If now there should be two such rings, and the just man should put on one and the unjust the other, no one could be found, it would seem, of such adamantine temper as to persevere in justice and endure to refrain his hands from the possessions of others and not touch them, though he might with impunity take what he wished even from the marketplace, [360c] and enter into houses and lie with whom he pleased, and slay and loose from bonds whomsoever he would, and in all other things conduct himself among mankind as the equal of a god (ἐξὸν αὐτῷ καὶ ἐκ τῆς ἀγορᾶς ἀδεῶς ὅτι βούλοιτο λαμβάνειν, καὶ εἰσιόντι εἰς τὰς οἰκίας συγγίγνεσθαι ὅτῳ βούλοιτο, καὶ ἀποκτεινύναι καὶ ἐκ δεσμῶν λύειν οὕστινας βούλοιτο, καὶ τἆλλα πράττειν ἐν τοῖς ἀνθρώποις ἰσόθεον ὄντα). And in so acting he would do no differently from the other man, but both would pursue the same course.

9 Cf. Catallus 51 lines 1–2 Ille mi par esse deo videtur, ille, si fas est, superare divos, qui sedens adversus ‘He seems to me to be equal to a god, he, if it is permissible, seems to surpass the gods, who sitting opposite …’ 10 Translation is that of D. C. Mirhady, Y. L. Too and T. L. Papillon, Isocrates (Austin, TX: University of Texas Press, 2000), p. 106. © Crispin Fletcher-Louis, 2019 DIVINE EQUALITY IN ARCHAIC, CLASSICAL AND HELLENISTIC GREEK: THE TEXTS 9

And yet this is a great proof, one might argue, that no one is just of his own will but only from constraint, in the belief that justice is not his personal good, inasmuch as every man, when he supposes himself to have the power to do wrong, does wrong’. Plato Republic 2:360b–c (LCL). ‘“Yes, he (i.e. Euripides) and the other poets,” he said, “call the tyrant’s power ‘likest God’s’ (ὡς ἰσόθεόν γ’, ἔφη) and praise it in many other ways”‘. Cf. Plato Republic 8:568b (LCL) Eur. IA 1169. ‘Well then, when an orator or a king is able to rival the greatness of Lycurgus or Solon or Darius and attain immortality as a writer in the state, does he not, while living, think himself equal to the gods (ἆρ᾽ οὐκ ἰσόθεον ἡγεῖται αὐτός τε αὑτὸν ἔτι ζῶν), and has not posterity the same opinion of him, when they see his writings?’ Plato Phaedrus 258c (LCL). ‘On Seductions: Now, the seducer must come to the woman untidy and uncombed, so that he does not seem to the woman to be a man who takes much trouble... [On Flattery]: ...with the intention..., while he says that she... is equal to a goddess (ὡς ἰσόθεον … οὖσαν), that she who is ugly is as lovely as Aphrodite and that she who is older is as Rhea’. On kissings …’. Philaenis of Samos, The Art of Love (P. Oxy. 39.289, frag. 3 col. ii).11 ‘Of all the strange marks of Egyptian zeal, the strangest is, they deify the eel (εἶναι τὸ νομίσαι τ’ ἰσόθεον τὴν ἔγχελυν)’. Antiphanes the Comic Poet frag. 174.12 ‘But at present, in some cities, along with the other existing laxity and anarchy, and the inclination toward the degraded and frivolous, even marriage is reckoned among the most grievous things. They consider the bachelor’s life, since it gives them license for whoring and enjoying various sordid and cheap pleasures, equal to god (τὸν δ’ ᾔθεον <βίον> … ἰσόθεον νομίζουσι), and see the entry of a wife into their home as if it were some foreign garrison entering a city’. Antipater of Tarsus On Marriage frag. 63.13 ‘What then are we to say? That it becomes God to plan and to build virtues in the soul, but that the mind shows itself to be without God and full of self-love, when it deems itself on a par with God (φίλαυτος δὲ καὶ ἄθεος ὁ νοῦς οἰόμενος ἴσος εἶναι θεῷ)’. Philo Allegorical Interpretation 1:49 (LCL). διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι, ὅτι οὐ μόνον ἔλυεν τὸ σάββατον, ἀλλὰ καὶ πατέρα ἴδιον ἔλεγεν τὸν θεὸν ἴσον ἑαυτὸν ποιῶν τῷ θεῷ. ‘Because of this, all the more the Judaeans were seeking to kill him, because he not only was breaking the Sabbath, but he was also calling God his own father, making himself equal with God’. John 5:18. τὶ θεός; τὸ κρατοῦν. Τὶ βασιλεύς; ἰσόθεος ‘What is a god? Exercising power; what is a king? One who is equal with a God’. P. Heid. 1716 Verso, lines 1–2.14 ‘In this context, one must also remember past history and produce examples of famous athletes; some because they were undefeated, others because they won many victories, others again

11 Translation is from I. M. Plant, Women writers of Ancient Greece and Rome: an anthology (Equinox: London, 2004), p. 46, following the transcription and suggested readings in K. Tsantsanoglou, ‘The Memoirs of a Lady from Samos’, Zeitschrift für Papyrologie und Epigraphik 12 (1973), pp. 183–95. 12 Text and Translation in J. M. Edmonds, A. Meineke, T. Bergk, and T. Kock, The fragments of Attic comedy after Meineke, Bergk and Kock (ed. 3 vols.; Leiden: Brill, 1957), vol. 2, pp. 230–233. 13 SVF 3.255–56. Translation is that of W. Deming, Paul on Marriage and Celibacy: the Hellenistic Background of 1 Corinthians 7 (SNTSMS 83; Cambridge: Cambridge University Press, 1995), p. 228. 14 Text in Fr. Bilabel, ‘Fragmente aus der Heiderlberger Papyrussammlun.’ Philologus 80 (1925), 331–41 (339–340). For text and analysis see also H. G. Ingenkamp, “Τὸ ἅμα? Zu einem Papyrus mit Fragen und Antworten”, Rheinisches Museum für philologie 112 (1969), 48–53. 10 APPENDIX 1 because they won few, but notable ones — and all honestly! They became the men they were through temperance, self-control, and practice (ἀπὸ σωφροσύνης, ἀπὸ ἐγκρατείας, ἀπὸ τῆς ἀσκήσεως). And the consequence for them was the same kind: many were judged godlike, some of the victors of old are actually honoured as gods (ὅτι πολλοὶ καὶ ἰσόθεοι ἐνομίσθησαν, οἳ δὲ καὶ ὡς θεοὶ τιμῶνται τῶν πάλαι)’. (Pseudo-)Dionysius of Halicarnassus Ars Rhetorica 7.7.7.15 ‘For it is aretē that raises many men to the level of gods (ἀρετὴ μὲν γὰρ ἰσοθέους πολλοὺς ποιεῖ), and no man ever became a god by popular vote. Hence, if you are upright as a man and honourable as a ruler, the whole earth will be your hallowed precinct, all cities your temples, and all men your statues, since within their thoughts you will ever be enshrined and glorified’. Cassius Dio 52.35.5 (LCL modified) Octavian on Julius Caesar: ‘For he was declared to be the equal of the gods and obtained eternal honours (ἐκεῖνος μὲν γὰρ καὶ ἰσόθεος ἀπεδείχθη καὶ τιμῶν ἀιδίων ἔτυχεν), whereas those who slew him perished, miserable men, by a miserable death’. Cassius Dio 53.9.5 (LCL) ‘The fact that you receive prostration from human beings has exposed you to the charge of deeming yourself as worthy of equality with the gods (τὸ γὰρ προσκυνεῖσθαί σε ὑπὸ τῶν ἀνθρώπων διαβέβληκεν ὡς ἴσων ἀξιούμενον τοῖς θεοῖς)’. Philostratus Life of Apollonius 7:21. ‘To Hestiaeus, his brother: Why is it surprising that most of humanity thinks me equal to a god (ἰσόθεον ἡγουμένων), and some an actual god (τινῶν δὲ καὶ θεόν), and yet up to now only my ancestral city fails to recognize me, when it is for her that I have particularly striven to distinguish myself?’ Philostratus Letters of Apollonius 44:1 (LCL) ‘The ladies replied to Alexander in this letter: “Rhodogunē and Stateira send greetings to King Alexander. We have prayed the gods of heaven, who have overthrown the diadem of Darius and the eternal boasting of the Persians, to establish you as king of the inhabited world, since in reason, intelligence, and power you are by nature equal to the Olympian gods (ἰσόρροπος πέφυκας τοῖς Ὀλυμπίοις θεοῖς)”’. Pseudo-Callisthenes History of Alexander the Great (α-recension) 2.22. ‘Listen, Oh my most honoured of Gdesses. While I was living up there beside teh tyrant I saw close up all that went on with him and he seemd to me then to be a god-equal person (μοι ἐδόκει τότε ἰσόθεός τις εἶναι)’. Lucian Cataplus 16, cf. Isocrates Nicocles 5 (above). ‘I say, you are quite unfamiliar with our ways still. After a while you will think differently about them. When you go to the festivals you will see so great a multitude of people gathered together to see it all, and theatres filled with tens of thousands, the competitors receiving praise, and the victor held up as god-equal (τὸν δὲ καὶ νικήσαντα αὐτῶν ἰσόθεον νομιζόμενον)’. Lucian Anarchasis 10. ‘But Dromo said that Aristaenetus is the sort who’s fond of boys, and, by pretending to teach them, keeps company with the handsomest youths, and has now got Clinias on his own, and spins him tales, promising of all things that he will make him like a god (ὡς ἰσόθεον ἀποφανεῖ αὐτόν)’. Lucian Dialogue of the Courtesans 10.4 (LCL)

Type 3: The substantive adjective: ‘the god-equal’

15 Translation in D. A. Russell and N. G. Wilson, Menander Rhetor (Clarendon Press: Oxford, 1981), p. 381. © Crispin Fletcher-Louis, 2019 DIVINE EQUALITY IN ARCHAIC, CLASSICAL AND HELLENISTIC GREEK: THE TEXTS 11

‘But she was a goddess and the child of gods, and we are mortal and the children of mortals; yet it is a great thing for the departed to have the credit of a fate like that of those equal to gods (τοῖς ἰσοθέοις σύγκληρα λαχεῖν), both in life and later in death’. Isocrates Antigone 834–38 (LCL). ‘Now the beloved, since he receives all service from his lover, as if he were a god (ὡς ἰσόθεος) …’. Plato Phaedrus 255a (LCL) ‘What, then, was in the mind of those godlike authors (i.e. Plato and Lysias) (οἱ ἰσόθεοι ἐκεῖνοι) who, aiming at the highest flights of composition, showed no respect for detailed accuracy?’ Longinus On the Sublime 35.2.16 Lucius Vaccius Labeo, gymnasiarch to Cyme, ‘continued to live according to what had already been granted and to adapt his own fortune to what was accessible to a man (τοῖς ἐφικτοῖσιν ἀνθρώπῳ). He declined the excessive honour (τὰν … ὑπερβαρέα … τειμὰν παρῃτήσατο), fitting to gods and the god-equal (θεοῖσι καὶ τοῖς ἰσσοθέοισι ἁρμόζοισαν)—of dedicating a sanctuary and naming him “Founder”—thinking it to be enough to have observed the judgement and goodwill of the people, but the honours suitable to good men he accepted with gratification’. I Kyme 19 (SEG 27.791) lines 13–20.17

Type 4: Adverbial statements for which the honourers are the acting subject

‘Achilleus, no man before has been more blessed than you, nor ever will be. Before, when you were alive, we Argives honored you as we did the gods (ἐτίομεν ἶσα θεοῖσιν Ἀργεῖοι), and now in this place you have great authority over the dead’. Homer Od. 11.482–86.18 ‘But I will indicate another man you could go to, Eurymachos, the glorious son of prudent Polybos whom now the people of Ithaka look on as on divinity (τὸν νῦν ἶσα θεῷ Ἰθακήσιοι εἰσορόωσι), since he is their best man by far …’. Homer Od. 15.518–520.19 ‘Hail! Royal lady of the Argive country, Tyndareos’ daughter, sister of the two noble sons of Zeus, who live among the stars in the bright fire of the sky and hold the privilege of rescuing mortals on heavy seas. Greetings. I bow to you as to the blessed ones (σεβίζω σ᾽ ἴσα καὶ μάκαρας) for your vast wealth and happiness’. Euripides Electra 987–995.20 ἴσον θεοῖς σου τους φίλους τιμᾶν θέλε ‘be willing to honour your friends the way you honour gods’. Menander One Verse Maxims 270.21

16 Translation P. Murray and T. S. Dorsch, Classical literary criticism (Penguin Books: London, 2000), p. 155. 17 2 B.C.E.–14 C.E., Aeolic. For a translation of the full inscription and notes see H. Engelmann, Die Inschriften von Kyme (Bonn: Habelt, 1976), §19, pp. 60–70. 18 Lattimore, Odyssey, p. 180. 19 Lattimore, Odyssey, p. 525. 20 Translation C. A. E. Luschnig and P. Woodruff, Euripides: Electra, Phoenician women, Bacchae, Iphigenia at Aulis (Hackett: Indianapolis, 2011), pp. 47–48. 21 Greek text is that of J. M. Edmonds, A. Meineke, T. Bergk, and T. Kock, The fragments of Attic comedy after Meineke, Bergk and Kock (3 vols.; Leiden: Brill, 1957), vol. 3b, p. 924 (my translation). Manuscripts that have θεῷ (so Heen, ‘Phil 2:6-11’, pp. 144–45) probably represent a Christian emendation. 12 APPENDIX 1

‘What follows, men of Athens? Such being the facts, will you, the descendants of these men … be content that … that even a descendant of Harmodius and of the greatest of all your benefactors, the men to whom, in requital of their glorious deeds, you have allotted by statute a share of your libations and drink-offerings in every temple and at every public service, whom, in hymns and in worship, you treat as the equals of gods and demigods (οὓς … καὶ ᾁδετε καὶ τιμᾶτ᾽ ἐξ ἴσου τοῖς ἥρωσι καὶ τοῖς θεοῖς),–’. Demosthenes 19 (On the False Assembly) 280 (LCL). ‘It remains for us to speak of the deification of crocodiles, a subject regarding which most men are entirely at a loss to explain how, when these beasts eat the flesh of men, it ever became the law to honour like the gods (ἐνομοθετήθη τιμᾶν ἴσα θεοῖς) creatures of the most revolting habits. Their reply is, that the security of the country is ensured, not only by the river, but to a much greater degree by the crocodiles in it; that for this reason the robbers that infest both Arabia and Libya do not dare to swim across the Nile, because they fear the beasts, whose number is very great; and that this would never have been the case if war were continually being waged against the animals and they had been utterly destroyed by hunters dragging the river with nets’. Hecataeus of Abdera frag. 25 (in Diodorus Siculus 1.89.1). ‘Such a man, then, he forbids to speak. And right he is, by Zeus, say I! Why? Because if a man is mean toward those whom he ought to honour as the gods (οὓς ἐξ ἴσου δεῖ τιμᾶν τοῖς θεοῖς), how, pray, he asks, will such a man treat the members of another household, and how will he treat the whole city?’ Aeschines Against Timarchus 28 (LCL). Chares Sententiae I.7 γονεῖς ἀεὶ θεοῖσιν ἐξ ἴσου σέβου ‘always reverence parents equally with the gods’.22 ‘So far in fact was he from being harmful to anyone of mankind that not only did he honour his parents as much as the gods (ἴσα [θε]οῖς ἐτίμησεν), nor was he fondly disposed only towards his brothers …’ Philodemus On Piety (P. Herc. 1428) frag. 51 lines 1469–76.23 ‘A little later three slaves who were nearby placed the corpse (of Julius Caesar) on a litter and conveyed it through the Forum visible for all to see, since the curtains on both sides were drawn to expose his hands hanging down and the blows to his face. Then no one refrained from tears when they saw the man who not long before had been honoured like a god (τὸν πάλαι ἴσα καὶ θεὸν τιμώμενον)’. Nicolaus of Damascus Life of Augustus 130 (ch. 26) 97.24 ‘One of the soldiers, shouting more loudly, urged Caesar (i.e. Octavian) to take heart and understand that all of the soldiers were his inheritance, for they honoured his dead father as a god (μεμνῆσθαι γὰρ τοῦ κατὰ γῆς πατρὸς ἴσα καὶ θεοῦ) and were read to do and suffer anything for us successors’. Nicolaus of Damascus Life of Augustus 130 (ch. 29) 117.25 ‘During the time that Pythagoras was delivering many other discourses designed to inculcate the emulation of a sober life and manliness and perseverance and the other virtues, he was honoured equally with the Gods by the inhabitants of Croton (ἴσα θεοῖς παρὰ τοῖς Κροτωνιάταις ἐτιμᾶτο)’. Diodorus Siculus 10.9.9 (LCL modified).

22 4th–3rd cent. B.C.E. Text in S. Jäkel, Menandri sententiae, Leipzig: Teubner, 1964, p. 27. 23 Text and translation in D. Obbink, Philodemus on Piety: Critical text with Commentary (Clarendon Press: Oxford, 1996), pp. 206–7. 24 Translation M. Toher, Nicolaus of Damascus: the life of Augustus and the autobiography (Cambridge: Cambridge University Press, 2017), p. 122. 25 Translation Toher, Nicolaus of Damascus, p. 137. © Crispin Fletcher-Louis, 2019 DIVINE EQUALITY IN ARCHAIC, CLASSICAL AND HELLENISTIC GREEK: THE TEXTS 13

‘At the place where they mix together, bypassing a broad headland opposite, and flow into the sea, there is the Altar of Semystra, whence the name of the village. Semystra was a nymph, the nurse of Nais Keroessa. For Io, by the machinations of Zeus and the rage of Hera, wandering loose in the shape of a cow, beset by a winged gadfly, travelled much of the earth and driven to this place went into labor (for she was pregnant with a divine child) and deposited here a female infant. Semystra picked up and fostered the baby who had a mark of distinction reflecting her mother’s transformation. For the implanted print of horns protruded on both sides of her forehead. Whence she was called Keroessa (horned). Her son by Poseidon was Byzas, a man who has been honoured like a god (ἀνὴρ ἶσα θεῳ τετιμημένος), from whom comes the name Byzantion’. Dionysius of Byzantium Voyage through the Bosporus 24.26 ‘A little beyond it, a temple of Ptolemy Philadelphus, whom the Byzantines honoured in the manner of a god (τοῦτον ἐτίμησαν ἶσα θεῷ Βυζάντιοι), having enjoyed the benefit of his greatness of mind and an honour he paid their city, for he granted them lands in Asia and a great quantity of grain and missiles and goods’. Dionysius of Byzantium Voyage through the Bosporus 41. On the tree that Pentheus is alleged to have climbed to spy on Dionysus. ‘Afterwards, as the Corinthians say, the Pythian priestess commanded them by an oracle to discover that tree and to worship it equally with the god (ἴσα τῷ θεῷ σέβειν)’. Pausanias 2.2.7 (LCL). ‘For while the city was at peace, they found no fault with him (Pericles), either more or less, but he was held in awe like the gods (ἐξ ἴσου τοῖς θεοῖς ἐθαυμάζετο)’. Aelius Aristides To Plato: In Defense of the Four 423.27 ‘When he showed himself pleased with these honours also, they accordingly voted that his golden chair and his crown set with precious gems and overlaid with gold should be carried (ἐσκομίζεσθαι) into the theatres in the same manner as those of the gods (ἐξ ἴσου τοῖς τῶν θεῶν)’. Cassius Dio 44.6.3 (LCL). ‘When the letter came concerning the Parthians (in 29 B.C.E.), they (i.e. the Senate) further arranged that his (Octavian’s) name should be included in their hymns equally with those of the gods (ἔς τε τοὺς ὕμνους αὐτὸν ἐξ ἴσου τοῖς θεοῖς ἐσγράφεσθαι)’. Cassius Dio 51.20.1 (LCL).28 ‘As he proceeded from the ship to the city, they (the Egyptians) looked on him (Apollonius) as on a god (θεῷ ἴσα ἀπέβλεπον), and parted before him in the streets as for those carrying the sacred objects, and he received a greater escort than the governors of the provinces’. Philostratus Life of Apollonius 5.24 (LCL modified). ‘Therefore, you, being honoured with the heroes, we have invoked not as one dead, but rather equally with the subterranean gods (ἀλλὰ θεοῖς ἶσα καταχθονίοις)—with most pure drink offerings and most desirable libations—we celebrate in song’. SEG 15.853.29 Honorific inscription to an unnamed boularchos: ὁ πἁς δῆμός σε μεθύστε[ρον] εἶσα̣ θεοῖσιν [ ‘all the people hereafter equally with the gods [’ (honours you). I Erythrai 145, lines 5–6 (Erythrai, Asia Minor, imperial).

26 Translation of John Brady Kiesling (accessed at https://independent.academia.edu/JohnBradyKiesling, 13th Aug. 2018, slightly modified). 27 Translation in C. A. Behr, P. Aelius Aristides: The complete works (Brill: Leiden, 1981), vol. 1, p. 231. 28 Cf. Res Gestae 2.10 ‘By decree of the senate my name was included in the Salian hymn’. 29 2nd/1st cent. B.C.E., Alexandria, Egypt. Epitaph of the scribe Ammonius, who died fighting for his homeland (lines 9– 12). 14 APPENDIX 1

Type 5: Adverbial statements for which the god-equal human is the subject of the verb

‘Now as these were talking in this way with each other Diomedes of the great war cry made for Aeneas. Though he saw how Apollo himself held his hands over him he did not shrink even from the great god, but forever forward drove, to kill Aeneas and strip his glorious armour. Three times, furious to cut him down, he drove forward, and three times Apollo battered aside the bright shield, but as a fourth time, like more than a man (δαίμονι ἶσος), he charged, Apollo who strikes from afar cried out to him in the voice of terror: ‘Take care, give back, son of Tydeus. You do not want to think the way the gods do (μηδὲ θεοῖσιν ἶσ᾽ ἔθελε φρονέειν), since never the same is the breed of gods, who are immortal, and men who walk groundling (ἐπεὶ οὔ ποτε φῦλον ὁμοῖον ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων)’. Homer Iliad 5:431–442.30 The river god Scamander speaks to the river god Simoeis about the hero Achilees: ‘Beloved brother, let even the two of us join to hold back the strength of a man, since presently he will storm the great city of lord Priam. The Trojans cannot stand up to him in battle. But help me beat him off with all speed, and make full your currents with water from your springs, and rouse up all of your torrents and make a big wave rear up and wake the heavy confusion and sound of timbers and stones, so we can stop this savage man who is now in his strength and rages in fury like the immortals (ὃς δὴ νῦν κρατέει, μέμονεν δ᾽ ὅ γε ἶσα θεοῖσι)’. Homer Il. 21.308–315.31 ‘Kastor, breaker of horses, and the strong boxer, Polydeukes. The life-giving earth holds both of them, yet they are still living, and, even underneath the earth, enjoying the honour of Zeus, they live still every other day; on the next day they are dead, but they are given honour even as gods are (τιμὴν δὲ λελόγχασιν ἶσα θεοῖσι)’. Homer Od. 11:300–304.32 ‘Verily wise Zeus carried off golden-haired Ganymede because of his beauty, to be amongst the Deathless Ones (ἵν᾽ ἀθανάτοισι μετείη) and pour drink for the gods in the house of Zeus — [205] a wonder to see—honoured by all the immortals as he draws the red nectar from the golden bowl. But grief that could not be soothed filled the heart of Tros; for he knew not whither the heaven- sent whirlwind had caught up his dear son, so that he mourned him always, unceasingly, [210] until Zeus pitied him and gave him high-stepping horses such as carry the immortals (τ᾽ ἀθανάτους) as recompense for his son. These he gave him as a gift. And at the command of Zeus, the Guide, the slayer of Argus, told him all, and that his son would be immortal and unageing equally with the gods (ὡς ἔοι ἀθάνατος καὶ ἀγήρως ἶσα θεοῖσιν). [215] So when Tros heard these tidings from Zeus, he no longer kept mourning but rejoiced in his heart and rode joyfully with his storm-footed horses’. Homeric Hymns 5 (To Aphrodite) 202–217 (LCL modified).33 ‘One must revere the gods in the confident hope of happiness, obeying both ancestral laws and institutions. After these, I say to honour and to revere one’s parents, for they are and effect

30 Translation Lattimore, Iliad, pp. 139–140 (modified). 31 Translation Lattimore, Iliad, p. 426. 32 Translation Lattimore, Odyssey, p. 176. 33 Most mss read ἀθάνατος καὶ ἀγήρως ἤματα πάντα, but there is agreement that that is an assimilation to a common Homeric phrase (e.g. Il. 8.539) and that ἶσα θεοῖσιν is the lectio difficilior (e.g. Faulkner, Homeric Hymn to Aphrodite, pp. 268–9). © Crispin Fletcher-Louis, 2019 DIVINE EQUALITY IN ARCHAIC, CLASSICAL AND HELLENISTIC GREEK: THE TEXTS 15 everything equally to the gods for their offspring (οὗτοι γὰρ ἴσα θεοῖσι πάντα πέλουσι καὶ πρήσσουσι τοῖς ἐγγόνοισι)’. Pseudo-Perictione On the Harmony of Women 1.34 Antiochus IV confesses ‘Δίκαιον ὑποτάσσεσθαι τῷ θεῷ καὶ μὴ θνητὸν ὄντα ἰσόθεα φρονεῖν’ ‘It is right to be subject to God and not, being a mortal, to think in a god-equal manner’. 2 Maccabees 9:12. … πο[λὺ δὲ μ]ᾶλλον ἐν ταῖς εὐ[τυχία]ις ἄνθρωπος ὢν Ε[....]ϹΚΕΝ, ἀλλ’ οὐ[κ] ἴσα θε[οῖς] ἐφρόνε[ι] καὶ τοῖς̣ θεοῖς [ἤρι]ζεν αὐτοῖς καί που [δοκῶν τῶ]ν κρειτ̣τόνων τις [εἶ]ν̣αί τε κα[ὶ] γ̣[έ]νος ἕλκειν. Philodemus On the Good King according to Homer (P. Herc. 1507) col. 36, lines 6–13.

Type 6: Verbal statements of divine equality

‘It is not because we rank you with the gods (θεοῖσι μέν νυν οὐκ ἰσούμενόν σ᾽) that I and these children are seated at your hearth, but because we judge you to be the first of men, both in the incidents of life and in dealing with the higher powers’. Sophocles Oedipus the King 32 (LCL). ‘But if by my doing these creatures came into existence and partook of life, they would be made equal unto gods (θεοῖς ἰσάζοιτ᾽ ἄν)’. Plato Tim. 41c (LCL). ὅτι τίς ἐν νεφέλαις ἰσωθήσεται τῷ κυρίῳ, καὶ τίς ὁμοιωθήσεται τῷ κυρίῳ ἐν υἱοῖς θεοῦ; ‘For who in the clouds will be made equal to the Lord, and who will be likened to the Lord among the sons of God’. LXX Ps 88:7 (= Heb. 89:7). Ἡρακλῆς ἰσοθεωθεὶς καὶ παρὰ Διὶ ἑστιώμενος ἕνα ἕκαστον τῶν θεῶν μετὰ πολλῆς φιλοφροσύνης ἠσπάζετο. ‘When Heracles had been made equal with the gods and he was received by Zeus, he was warmly greeted by every one of the gods’. Aesop Fables 111.35 On Nero: ‘But even when he disappears he will be destructive. Then he will return declaring himself equal to God. But he will prove that he is not (ἰσάζων θεῷ αὐτόν. ἐλέγξει δ᾿ οὔ μιν ἐόντα)’. Sib. Or. 5:33–34.36 On Nero: ἰσάζων θεῷ αὐτόν, ἐλέγξει δῆμον ἑκόντα ‘Making himself equal to God, he will convince a willing people’. Sib. Or. 12:86.37 ‘Salmoneus at first dwelt in Thessaly, but afterwards he came to Elis and there founded a city.2 And being arrogant and wishful to put himself on an equality with Zeus (τῷ Διὶ ἐξισοῦσθαι θέλων), he was punished for his impiety; for he said that he was himself Zeus (ἔλεγε γὰρ ἑαυτὸν εἶναι Δία), and he took away the sacrifices of the god and ordered them to be offered to himself (ἑαυτῷ προσέτασσε θύειν); and by dragging dried hides, with bronze kettles, at his chariot, he said that he thundered, and by flinging lighted torches at the sky he said that he lightened. But Zeus struck him with a thunderbolt, and wiped out the city he had founded with all its inhabitants’. Pseudo- Apollodorus Library 1.9.7 (LCL).

34 Translation Waithe, Women philosophers, p. 33. 35 Perry, Aesopica, 364. 36 Translation J. J. Collins in OTP vol. 1, p. 393. 37 Translation J. J. Collins in OTP vol. 1, p. 447. 16 APPENDIX 1