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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.
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