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The Seer in Ancient Greece

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The Seer in Ancient Greece The Joan Palevsky Imprint in Classical Literature In honor of beloved Virgil— “O degli altri poeti onore e lume . .” —Dante, Inferno The publisher gratefully acknowledges the generous contribution to this book provided by the Classical Literature Endowment Fund of the University of California Press Foundation, which is supported by a major gift from Joan Palevsky. THE SEER IN ANCIENT GREECE Michael Attyah Flower . THE SEER IN ANCIENT GREECE University of California Press Berkeley Los Angeles London University of California Press, one of the most distinguished university presses in the United States, enriches lives around the world by advancing scholar- ship in the humanities, social sciences, and natural sciences. Its activities are supported by the UC Press Foundation and by philanthropic contributions from individuals and institutions. For more information, visit www.ucpress.edu. University of California Press Berkeley and Los Angeles, California University of California Press, Ltd. London, England © 2008 by The Regents of the University of California Library of Congress Cataloging-in-Publication Data Flower, Michael Attyah, 1956–. The seer in ancient Greece / Michael Attyah Flower. p. cm. Includes bibliographical references and index. isbn 978-0-520-25229-5 (cloth : alk. paper) 1. Oracles, Greek. 2. Prophets — Greece. 3. Divination — Greece. 4. Greece — Religious life and customs. I. Title. BF1765.F56 2008 133.30938 —dc22 2007004264 Manufactured in the United States of America 16 15 14 13 12 11 10 09 08 07 10987654321 This book is printed on Natures Book, which contains 50% post-consumer waste and meets the minimum requirements of ansi/niso z39.48-1992 (r 1997) (Permanence of Paper). For Harriet Flower CONTENTS List of Illustrations ix Acknowledgments xi Preface xiii List of Abbreviations xvii 1. Problems, Methods, and Sources 1 2. Who Is a Seer? 22 3. The Role and Image of the Seer 72 4. Divination as a System of Knowledge and Belief 104 5. Disbelief and Skepticism about Seers: Is the Best Seer the One Who Guesses Well? 132 6. A Dangerous Profession: The Seer in Warfare 153 7. The Art of the Consultation 188 8. Not Just a Man’s Profession: The Female Seer 211 9. Conclusion 240 Bibliography 249 General Index 275 Index Locorum 295 ILLUSTRATIONS 1. Melampus curing the daughters of Proteus 28 2. Clay model of a sheep’s liver from Mesopotamia 34 3. Terra-cotta model of a sheep’s liver from Syria 35 4. Bronze model of a sheep’s liver from Etruria 36 5. The “elderly seer” on the pediment of the temple of Zeus at Olympia 41 6. The Etruscan haruspex Laris Pulenas on a sarcophagus 48 7. A winged Calchas on an Etruscan mirror 49 8. Young warrior holding part of the entrails 54 9. Boy presenting entrails to an old man 55 10. Warrior examining a liver 56 11. Warrior examining a liver 57 12. Grave stele of the seer Cleobulus 98 13. Attack on the house of the Theban oligarch Leontiades 158 14. Seer performing the battle-line sacrifice 163 15. Seer performing sacrifice during a siege 164 16. Divination from the burning of entrails 206 17. Detail of figure 16, showing the figures at the altar 207 18. Female seer holding a liver 213 19. Themis sitting on Apollo’s tripod at Delphi 215 ix ACKNOWLEDGMENTS When I began work on this book in 2000, I could not foresee when, or indeed if, I would finish it. In the interim other, shorter, projects required my attention, and per- sonal matters also intervened. This book’s completion is due, in no small measure, to the assistance of friends and colleagues in several different academic departments and institutions. Harriet Flower, as always, has been my greatest asset, and without her help and encouragement this book would never have been written. Despite the heavy demands on her time, she read the entire manuscript twice and made many improvements both great and small. Two colleagues at Franklin and Marshall College have influenced my approach to the subject. Misty Bastian encouraged my interest in using anthropological material and has been generous with her advice and knowledge. Ann Steiner helped me to think about the art historical dimensions of the subject. My debts to colleagues and friends at Princeton are also important. William Childs assisted me in acquiring photographs and permissions, and Beate Pongratz- Leisten was willing to share her vast knowledge of the ancient Near East. Many of my students have contributed to this project in various ways. In the spring of 2002 I taught a graduate seminar on Greek divination to a group of excellent students, and that experience greatly advanced the writing of this book. And in the fall of 2005, in collaboration with John Gager, I offered a seminar called “Priests and Power in the Ancient World.” No one can teach with John and not emerge a better scholar and teacher. xi I am also indebted to scholars at other institutions. I have profited a great deal both from the writings of Kai Trampedach and from our conversations. At the beginning of this project I had a very valuable conversation with Heinrich von Staden about how to use Plato as a source for Greek society. Christopher Pelling has answered so many queries over the years on so many different subjects that it would be impossible for me to give an accounting of them. Daryn Lehoux kindly answered my questions about Near Eastern divination. My friends Joshua Katz, John Marincola, Olga Palagia, and Deborah Steiner have also been a great help to me in numerous conversations. I am especially grateful to John Dillery, who read the man- uscript for the Press and who made many valuable suggestions for improvement. I also have debts of a different kind to acknowledge. Shari Kenfield and Donna Sanclemente kindly offered to scan several of the images, and my daughter, Isabel Flower, drew figure 9. I would like to thank Laura Cerruti, editor for the Press, for encouraging me to submit the manuscript and for correctly diagnosing my perfec- tionism. No author could hope for a more efficient and patient project editor than Cindy Fulton or for a more skilled copy editor than Marian Rogers, and their efforts have made this a much better book. Two academic institutions provided generous financial support. I began this proj- ect while on sabbatical leave from Franklin and Marshall College. A grant from the Magie Fund of the Department of Classics at Princeton University was used to obtain the photographs for this book, and it also provided for professional index- ing and proofreading. Finally, I wish to express my gratitude to my colleague and friend Denis Feeney, who gave me the resources to finish this project and an example to imitate. xii . acknowledgments PREFACE I conceived the idea of writing this book while engaged on another project, a com- mentary on book 9 of Herodotus’s Histories. Seers play a fairly prominent role in Herodotus’s account of the battles of Plataea and Mycale, and I soon discovered that there was no adequate treatment of the role, function, and representation of the seer in Greek society. Once the idea of a book on Greek seers struck me, I was imme- diately convinced of the importance of the topic and the need for a general study. It was also a topic that was, and is, particularly congenial to my own interests. Ever since I began the study of classical antiquity as an undergraduate, I have been fascinated by oracles; and when I became a teacher of Greek history, I always had a great deal to say to my students about divination. Most of them found the Greek reliance on Delphi and on seers to be either bizarre or laughable, or both. I well remember an incident in a seminar that made a great impression on me at the time. A student of mine from India, who happened to be a practicing Hindu, said that he found nothing peculiar about accepting at face value the Delphic prophecies recounted by Herodotus; for it was simply the case that a god, whom the Greeks happened to call Apollo, was speaking through the priestess. The other students jeered terribly, and my attempts to defend the intellectual legitimacy of his point of view had little effect. What this incident impressed upon me was not the authentic- ity of Delphic prophecy, but rather the difficulty that many of us have in taking dif- ferent systems of belief seriously on their own terms. I think that in a book of this sort it is not out of place to reveal something of my xiii own biases right at the beginning. The reader will not find any declarations as to the validity of divination. That is not to say that I believe in the power of the Pythia to predict the future or in the ability of seers to determine the divine will by examin- ing the entrails of sacrificial animals. But it is to say that I am convinced that the vast majority of Greeks really believed in such things. They took their own religion seri- ously, and as a system of knowledge and belief it worked very well for them. It is methodologically inappropriate when modern scholars project their own views about religion onto the Greeks and sometimes even claim that the seers as a group were conscious charlatans who duped the superstitious masses. Such assertions fly in the face of work on divination by anthropologists, work that reveals a good deal about the mentality of diviner and client as well as about the social usefulness of divination. When I was working on this book, an astrophysicist at the Institute for Advanced Study (where my wife was a member) inquired about my research and asked me a typical question.
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