Resurrected or What? 'Anabiow' in the Works of Philostratus Philippa Geddie In Philostratus’ works, the worlds of the living and the dead closely intersect. Nowhere is this clearer than in the Heroikos, where the revenant hero Protesilaus passes part of his time in Hades,1 hov- ers above the ground while running,2 yet needs to travel on a ship to visit Achilles on the White Isle.3 Protesilaus is one of a number of heroes who are said to have anabiw, “come back to life,” and whether Protesilaus exists in corporeal form hinges on how this word is construed. The term seems “downright technical”4 as it appears in the Heroikos, referring to a clearly understood form of resur- rection. What, however, does it imply? Samuel Eitrem suggests that it is anabiwsiV, “coming back to life again,” that raises heroes to a level above that of ordinary human beings, conferring on them unique gifts such as that of prophecy.5 This definition of anabiwsiV would fully distinguish it from both the Pythagorean doctrine of metempsychosis and the Christan concept of resurrection, anastasiV. Such a distinction is not warranted by the evidence. AnabiwsiV, as the term is under- stood and used by Philostratus, refers to physical re-embodiment in one’s original form, a definition that overlaps with Christian anastasiV and may be reconciled with metempsychosis. 1 Heroikos 11.7 2 Heroikos 13.3 3 Heroikos 53.18 4 Hans Dieter Betz, “Hero Worship and Christian Beliefs: Observations from the History of Religion on Philo- stratus' Heroikos,” Philostratus' Heroikos: Religion and Cultural Identity in the Third Century C.E. (Atlanta: Society of Biblical Literature, 2004) 30 n. 31. 5 Samuel Eitrem, cited in Jackson P. Hershbell, “Philostratus' Heroikos and Early Christianity: Heroes, Saints, and Martyrs,” Philostratus' Heroikos: Religion and Cultural Identity in the Third Century C.E. (Atlanta: Society of Biblical Literature, 2004) 174. Hirundo: The McGill Journal of Classical Studies, Volume IV: 92-101 (c) 2005-2006 93 HIRUNDO Philostratus discusses reincarnation at some length in his biography of the Pythagorean holy man Apollonius of Tyana. Though the beliefs of a historical Pythagoras cannot be reconstructed, he was accepted by the first century B.C.E. as a teacher of the doctrine of metempsychosis.6 Greek authors give various descriptions of the phenomenon. Herodotus attributes to the Egyptians the belief that the soul experiences a three thousand year cycle of death and rebirth as countless animals before it is reincarnated in human shape; Empedocles depicts the soul as inhabiting a more advanced being in each incarnation, steadily developing from plant to god.7 The commonality in the different accounts is their inherent dualism, the distinction that they draw between the body and the soul, which is seen as immortal.8 None of the technical Pythagorean terms for reincarnation- “metenswmatwsiV,” “metemyucwsiV,” “metaggismos yucwn”9- occur in Philostratus; instead, various circumlocutions are used.10 Since Philostratus employs no one term for metempsychosis, it may be suggested that the verb anabiow occasionally refers to the process. The term’s first occurrence in the Life of Apollonius is the most cogent argument for this: jasin... [o Puqagopas] genoito de en Tpoia pote Eujopbos, anabioin te anoqanwn, “they say that Pythagoras was once, in Troy, Euphorbus, and that he came back to life after he died)”11 Euphorbus’ soul, apparently, was transmuted into the body of Pythago- ras. To simply equate the words metempsychosis and anabiwsiV in this context, however, would be to ignore the additional associations of the latter term. AnabiwsiV carries strong connotations of “restoration to the original state.” This sense applies both when the word refers to the revival of a city or institution,12 and when it describes a return from the dead.13 Plato’s use of the term is consistent. In the Greater Hippias, Socrates imagines how inept the ancient philosopher Bias would appear in modern times “if he came back,” ei… anabiwh.14 6 Herbert Strainge Long, A Study of the Doctrine of Metempsychosis in Greece. (New Jersey: J.H. Furst Com- pany, 1942) 15. 7 Long, 22. 8 Alexander Alexakis, “Was there Life Beyond the Life Beyond?”, Byzantine Eschatology: Views on Death and the Last Things, Dumbarton Oaks Papers vol 55 (2001) 157. 9 Alexakis, 156. 10 e.g. Ex Indou eV Ivdov diedoqhn (“I have gone from [the body of] an Indian to [the body of another] Indi- an,” Life of Apollonius 3.22. This and all subsequent translations are my own. 11 Life of Apollonius 1.1 12 e.g. Jewish Antiquities 11.9, Life of Apollonius 1.15. 13 e.g. Frogs 177. Philippa Geddie Resurrected or What? 'Anabiow' in the Works of Philostratus 94 Plato’s argument assumes that Bias would return in his own person, not transmuted into another body, and not possessed of superior knowledge by reason of his anabiwsiV. Likewise, the phrase palin anabiwvai15 in the Epinomis clearly has the sense of “to repeat life,” “to live life again.” In an inci- dent in the Republic, the distinction between metempsychosis and anabiwsiV is vividly portrayed: Er, the son of Armenius, dies in battle, but, after lying on the battlefield among the corpses for ten days, he undergoes anabiwsiV,16 reviving in his original body. He is then able to describe the “divine place”17 where souls are judged and sent to their next incarnation. The distinction between Er, who wakes in his previous body, and the other dead souls, who are sent forward to a new life, is apparent. Marcus Aurelius, in his Meditations, gives a definition of the term which is abstract, but help- ful for current purposes: ide naliv ta pragmata, ws ewpas ev toutw gar to anabiwvai,18 “see matters as you once saw them, for ‘coming back to life’ consists of that.” What anabiwsiV appears to imply, in Philostratus as well as the earlier literature, is the preservation of the personality, a “return to life” in unchanged shape. It is an unusual occurrence, and therefore is to be differentiated from metempsychosis, which all living beings undergo. The doctrine of reincarnation involves the premise that the immortal soul, which has always existed, has made repeated trips to earth and Hades.19 Knowl- edge gained in previous lifetimes, however, is only available to the re-embodied spirit on an uncon- scious level. The best-known exposition of this point occurs in Plato’s Meno, where Socrates demon- strates that an untutored slave boy can be lead through a simple geometrical proof. 20 The ability to remember, at a conscious level, the circumstances of one’s previous life is unique and remarkable. The statement that Pythagoras underwent anabiwsiV therefore, indicates that he possessed some special power. The fact that Pythagoras “came back to life after he died”21 communicates not that he, in com- mon with all other living beings, was transmuted into a new body, but that he was able consciously to remember his lifetime as Euphorbus; it was evidently an accepted theme by the time of Horace that he 14 Greater Hippias 281 d 9. 15 Epinomis 974 a 6. 16 Republic 10.614 b. 17 Republic 10.614 c. 18 Meditations 7.2 19 Long, 67 20 Meno 81b. 95 HIRUNDO could recognize the device on his old shield.22 Pythagoras’ immense mental power is associated with the idea that “he retained memories of the events of ten and twenty human generations,”23 building on the experiences of his previous lives. Similarly, Philostratus shows the sages Iarchas and Apollonius flexing their philosophical muscle by discussing the events of their past incarnations. Iarchas, we are told, remembers where, as the king Ganges, he buried seven diamond swords in the ground24; Apollo- nius can speak any language, since he has learned them in past lives.25 Similarly, Philostratus describes the Greek hero Palamedes as being reincarnated as an Indian youth, who knows how to read although he has never been taught to do so.26 Each of these incidents reflects the same theme. AnabiwsiV, therefore, can refer either to reincarnation or resurrection, but, in either sense, implies a “return” as the same mortal being you once were. 27 It also implies that the re-embodied person possessed superhu- man power or had supernatural help. It will be seen that there is considerable overlap between anabiwsiV and the Christian doc- trine of resurrection, anastasiV. Indeed, the difference between these terms is largely artificial. As used in pre-Christian literature, anastasiV and anabiwsiV are well-nigh interchangeable; Herodotus uses the former word when imagining the dead rising up on the battlefield (ei… oi teqvewteV aves- tasi28); Plato uses the latter in an almost identical context when relating the story of Er. Jewish texts also appear to equate the terms. Thus, the third of the Seven Martyrs, in 2 Macc 7:9, declares that he and his comrades will be raised eis aiwnion anabiwsiv, “to an eternal renewal of life.” The fourth martyr, whose speech of defiance stands as a parallel to that of the third, uses avastasiV eis zwhv29 in exactly the same sense. Josephus, likewise, attributes to the Pharisees the belief that virtuous souls have the power to anabiouv,30 “enter a new life.” These meanings for anabiwsiV seem fully com- patible with Christian doctrine, a fact which makes it all the more conspicuous that anastasiV is the only term for resurrection used in the New Testament. In fact, in early Christian texts, there is only 21 Life of Apollonius 1.1. 22 Horace, Odes 1.28. 23 Long, 21. 25 Life of Apollonius 1.19. 26 Life of Apollonius 3.22.