Tag: Ancient world

The Hilaria and the resurrection of Attis

Posted on by Roger Pearse

I read somewhere that the festival of the Hilaria in Rome on March 25th marked the celebration in the cult of Cybele of the resurrection of Attis. This evening I consulted a PDF of the relevant volume of the old Realencyclopadie, which stated the following:

Hilaria. Ἱλάρια war der Name verschiedener in der griechischen Welt (z. B. in Kreta) gefeierten Feste, welche auch bei glücklichen Ereignissen, wie der Thronbesteigung eines Prinzen, offiziell befohlen wurden: Niemand durfte an diesen Tagen Trauerkleider tragen und nach verschiedenen Dankopfern gaben sich alle der Freude hin (Dionys. Areop. Epist. 8 § 6, P. G. III 604, mit Maximi scholia, P. G. IV 420). Auch in dem Isiskult gab es einen Hilarientag am 3. November (Philocalus, CIL I2 p. 334). Aber in Rom wurden besonders mit diesem Namen die H. der Magna mater bezeichnet, die am 25. März begangen wurden (CIL 12 p. 313). In Kleinasien (z. B. in Hierapolis, Damascius Vit. Isid. bei Phot. bibl. 345 a Bekker) wie in Rom waren sie eines der Hauptfeste des Jahres (Hist. aug. Alex. Sever. 37, 6; Aurel. 1). Mit Kränzen geschmückt (Sallust. phil. de diis 4) versammelten sich Gäste zu fröhlichen Mahlen, und es fand eine große Prozession statt, wo neben feierlichen Speerträgern (αἰχμοφόροι, hastiferi, vgl. Hepding a. a. O.) auch lustige Masken erschienen, die allerlei Spässe spielten (Herodian. 110, 5). Der religiöse Hintergrund dieses antiken Karnevals war nicht nur ein altes Frühlingsfest, das nach der Nachtgleiche, quo primum tempore Sol diem longiorem nocte protendit, die Wiederbelebung der Natur ankündigte oder hervorrief (Macrob. Sat. I 21, 11. Iulian. or. V 168 D. 169D. 175 A: vgl. Frazer Adonis, Attis, Osiris 1907), sondern die H. standen auch in der engsten Verbindung mit dem Attismythos. Der Gott, dessen Tod man beweint hatte (s. Attis o. Bd. II S. 2250), war an diesem Tage auferstanden, was als ein Versprechen einer glücklichen Unsterblichkeit für seine Mysten betrachtet wurde (Damascius a. a. O.: Ὅπερ ἐδήλου τὴν Ἅιδου γε-γονυῖαν ἡμῖν σωτηρίαν). Marquardt-Wissowa St.-V. III2 872. Hepding Attis 1908, 167ff. 197. 215. [Cumont.]

Hilariana basilica der dendrophori matris deum magnae Ideae et Attis, benannt nach ihrem Gründer M’. Publicius Hilarus (Inschrift des 2. Jhdts. n. Chr.; CIL VI 30973. Vgl. Gatti Not. degli scavi 1889, 398 und Hülsen Röm. Mitt. VI 1891, 109f), lag im Bereiche der ehemaligen Villa Casali (jetzt Militärhospital) am Caelius nördlich von S. Stefano Rotondo. Die Reste einer Treppenanlage und des Vorraumes mit Mosaik und Inschrift intrantibus hic deos propitios et basilicae Hilarianae (vgl. C. L. Visconti Bull. com. 1890 Tav. I. II) fanden sich 1889. Vgl. auch Not. degli scavi 1890, 79. 113 und Bull. com. 1889, 483. 1890, 18ff. 78. [Gall ]

I have translated this as follows, although a couple of words don’t make sense:

Hilaria. Ἱλάρια was the name of different festivals celebrated in the Greek world (e.g. in Crete), which were officially ordered also at happy events such as the accession of a prince: No one was allowed to wear mourning clothes on these days and after various peace offerings, all gave themselves up to rejoicing (Dionys. Areop. Epist. 8 § 6, P. G. III 604, with the scholia of Maximus, P. G. IV 420). Also in the cult of Isis, there was a Hilaria day on 3 November (Philocalus, CIL I2 p. 334).

But in Rome this name was used mainly for the H. of the Magna Mater, which took place on 25 March (CIL 12 p. 313). In Asia Minor (e.g. in Hierapolis, Damascius Vit. Isid. in Phot. bibl. 345 a Bekker), as in Rome, they were one of the principal feasts of the year (Hist. aug. Alex. Sever. 37, 6; Aurel. 1). Wearing wreaths (Sallust. phil. de diis 4), guests gathered for happy grinding [Mahlen?], and there was a large procession, where in addition to ceremonial spear carriers (αἰχμοφόροι, hastiferi, see Hepding above) also comedy masks appeared, playing all kinds of jokes (Herodian. 110, 5).

The religious background of this ancient carnival was not only an ancient spring festival, which after the equinoxes, quo primum tempore Sol diem longiorem nocte protendit, announced the revival of nature or caused (Macrob. Sat. I 21, 11. Iulian. or. V 168 D. 169D. 175 A: see Frazer, Adonis, Attis, Osiris, 1907), but the H. were also in the closest connection with the Attis-mythos.

The god, whose death had been mourned (see Attis above, II p. 2250), was resurrected on that day, which was regarded as a promise of a happy immortality for his mystic [ Mysten?] (Damascius above): Ὅπερ ἐδήλου τὴν Ἅιδου γεγονυῖαν ἡμῖν σωτηρίαν). Marquardt-Wissowa St.-V. III2 872. Hepding Attis 1908, 167ff. 197. 215. [Cumont.]

This is an interesting article. However I have become wary of comments of this sort by Cumont. Too often his remarks are an extravagant extrapolation from some tiny piece of data.

So… it’s time to verify the references. This I will start to do. At least there are references!

UPDATE: I’ve also been looking at the Attis article in the RE, also by Cumont. This discusses the very divergent forms of the Attis myth, and then adds:

Eine stark abweichende euhemeristische Umbildung der Legende findet man bei Diodor (III 58. 59) und ausserdem bei Firmicus Maternus (de err. pr. relig. 3), der ausdrücklich sagt, dass A. nach seinem Tode auferstanden sei — ein Zug, der nirgends so klar ausgesprochen wird (vgl. doch Plut. de Is. et Osir. 69), obwohl das Frühlingsfest des Gottes ihn voraussetzt.

A highly divergent euhemeteristic transformation of the legend is found in Diodorus (III 58. 59.) and also at Firmicus Maternus (de err. pr. relig. 3), which expressly says that A. was resurrected after his death – an idea that is nowhere expressed so clearly (but see Plut. de Osir. et Is. 69), although the spring festival of the god presupposes it.

A further note reads:

Ganz bekleidet, trauernd, das Kinn auf die Hand gestützt, gewöhnlich auf Grabdenkmälern (die Auferstehung des A. wurde wohl als eine Versprechung der Unsterblichkeit angesehen, vgl. CIL III 6384).

In clothed, mourning, his chin resting on his hand, usually on grave monuments (the resurrection of A. have been regarded as a promise of immortality, see CIL III 6384).

And that, it seems, is all that Cumont has on the resurrection of Attis. We have just a single reference, in Firmicus Maternus. There is a reference to a monument which I will investigate.

Can it be, is it possible that the idea that the Roman celebration of the Hilaria celebrates the resurrection of Attis is just speculation?

Certainly it was associated with the Magna Mater. But… where in the ancient texts is the connection to Attis? Where is the detail that he is resurrected on that day?

Share

Stephanos of Alexandria steps out of the shadows

Posted on by Roger Pearse

In the early 600’s Stephanos of Alexandria was a philosopher interested in alchemy.  His extant works consist of nine orations on alchemy, the last delivered in the presence of the emperor Heraclius.

Three of these were translated into English and published before WW2 in Ambix, the alchemy journal, by Sherwood Taylor.  As I have mentioned before, I discovered a draft of the fourth oration among Taylor’s papers in Oxford a couple of years ago. 

Last year I suggested to the modern editors of Ambix that it might form a nice part of their 75th anniversary issue to publish the material.  They agreed but not a lot happened.

Over the weekend I had an email from Dr Jenny Rampling, who has taken responsibility for this.  She’s in Athens, “cataloguing Hellenistic alchemical manuscripts” — which I suspect means medieval mss. of Hellenistic texts, but is still exciting stuff!  Apparently she’s working with a Greek researcher. 

She tells me that investigation reveals the draft would need revision before it could be published, but the idea is for her co-worker to do that, and that it will indeed appear in Ambix.  She asked my opinion, so I’ve written a letter of suggestions, although how welcome they will be I don’t know — never ask for opinions unless you want to get them!

I’ve also suggested she talk to the CSNTM people.  After all, people in Athens cataloguing mss ought to have some common interests.

So … some progress.  Ancient texts by alchemists are still ancient texts, and ought to be accessible.  Currently they are not.

UPDATE (July 3rd).  No reply or acknowledgement from Jenny Rampling.  Hum.

Share

More on the Santa Prisca Mithraeum

Posted on by Roger Pearse

The inscription painted on crumbling stucco in the Mithraeum under Santa Prisca has provoked much discussion.

Fig.69: "et nos servasti eternali sanguine fuso" - or is it?

This image comes from Martin Vermaseren, The excavations in the Mithraeum of the Church of Santa Prisca in Rome, p.215 in the Google preview.  It’s a diagram, not a plate; although apparently plate LXVIII shows it.

These are lines 13-15 of the inscription.  The restored reading is:

Primus et hic aries astrictius ordine currit;
Et nos servasti eternali sanguine fuso;
Offero ut fiant numina magna Mithre.

On p.222 Vermaseren asks:

Finally there is the question whether the three lines of verse on this section of the wall (of which line 15 is the last) are related. … This is not at all certain, although it cannot be excluded.

It takes little effort to see that line. 14, “Et nos servasti eternali sanguine fuso” is indeed a restoration, rather than simply reading the text.  Unfortunately Vermaserens discussion of the line on p.217-8 is not online.

Share

The Santa Prisca Mithraeum in Rome

Posted on by Roger Pearse

Under the church of Santa Prisca in Rome is the remains of a Mithraeum.  It is notable because of an inscription somewhere in it, which is often supposed to refer to Mithras “saving” people “by the eternal blood”.  There seems to be more than a little doubt about whether it really does say this, tho.  The Mithraeum is full of frescos, all in glorious colour!

Obviously we could use a photograph.  So I was wondering where the inscription is.  Is it still in situ, I wonder?  Is it possible to visit the Mithraeum?  Or how else can one get a picture of the inscription?

This site suggests that it is, although it looks as if you have to make an appointment.  I’m not quite sure what that site is, tho.  But this site suggests it can arrange site visits to various unusual sites.  An Italian site gives slightly different info here.  I must admit I am tempted to go over to Rome for a couple of days and see what I can snap!

I did a Google images search for “Santa Prisca Mitreo”, and came up incidentally with this wonderful colour tauroctony (click on it to see it full size) from here, which is in fact from the Mithraeum at Marino, not the Santa Prisca one:

Fresco of Mithras from the Mithraeum at Marino

I’ve seen a few of these, so here are the standard elements.  Their real meaning, of course, is largely forgotten, but we can list the elements of the painting.

At the top left, the sun beams down rays, one ray striking Mithras.  Top right is the moon.  Mithras kneels on the bull and stabs it, and a dog and a snake leap up to lick the blood, and a scorpion grabs the bull’s balls.  In this case Mithras’s cloak is lined with stars.  The action takes place in a cavern.  The two attendants, Cautes and Cautopates appear on either side, one with the torch pointing up, one down. 

A band of coloured images reciting the myth is on either side.  I can’t make out most of them, but on the right, from the top, #2 is the sun, Helios, kneeling to Mithras; #3 is the two shaking hands.   Those on the left ought to depict Mithras’ struggle with the bull.

Share

Let us praise the men who burned all the ancient books

Posted on by Roger Pearse

The translation of the remains of Philip of Side’s book is coming along.  Much of it is deeply tedious.  I was reading one of the fragments, which consists of a long and boring speech by Constantine, which has not even the merit of being authentic. 

Another fragment consists of one of the most inept pieces of apologetic I have seen for a while, defending the authenticity of Constantine’s vision, In hoc signo vinces, by appealing … to pagan myth.  Yes, that’s right.  The vision must be true because pagans believe in mythological stuff.  No wonder people didn’t copy this work.

We need to regret the losses of ancient texts.  But it is good for us to remember sometimes that most of these books perished because they deserved to, because they were not that interesting and were full of stuff that no-one would willingly read.  In many ways, perhaps we have the cream of ancient literature.

Let us praise those selfless souls who refrained nobly from copying long and boring texts, and who generously gave of their libraries to the flames, so we would be spared wading through it!

Share

A quotation from Seneca the Elder

Posted on by Roger Pearse

Portions of this post are written under the UK government legislation controlling criticism of homosexuality

I came across this appalling quotation recently while looking for legal materials online, quoted by Seneca the Elder in his Declamations.  In the Controversiae IV, pr. 10 and made by the orator Quintus Haterius, who lived in the days of Tiberius:

impudicitia in ingenuo crimen est, in servo necessitas, in liberto officium.

Unchastity is a disgrace for the freeborn, a necessity in a slave, and a duty for the freedman.

Few of us will be tempted to idealise Roman times.  But it is worth remembering that systematic abuse of human beings was a structural feature of that world, and no household — or very few — went without it.

I was unable to find either a text or a translation of these works of the elder Seneca, which I had never run across before.  It’s a reminder of how much is still offline.

Share

Carmen ad Senatorem quendam

Posted on by Roger Pearse

Another little poem from the dying days of paganism is the Carmen ad senatorem quendam.  This turns up on old editions of Cyprian, and sometimes Tertullian, but its author is in fact unknown.  Long ago I scanned the Latin text, which is here.

I mentioned recently that Brian Croke and Jill Harries in their excellent (and cheap!) Religious Conflict in Fourth Century Rome had translated a number of these short verses.  The Carmen ad Senatorem is among them, and what follows is their translation.

It’s always an interesting question, with ancient verse, whether to attempt to translate it into English verse.  Most translators wisely eschew doing so, aware of their own limitations.  John Wilson in his Parsi Religion (1843) gave a translation by a friend of the medieval text, the Zartusht-Nama on p.477-522, online here.   This the translator began in verse.  After a few pages, however, the text reverts to prose with the pained footnote:

 It was the intention of my friend to have translated the whole of the Zartusht-Namah into verse. Its gross absurdity, however, and the almost total want in it of poetical conception forced him at this stage to resort to plain prose. — W.

Some English verse translations are excellent.  On my shelves stands the World’s Classics translation of Ovid: the love poems by A. D. Melville.  The virtues of the translation may be appreciated from these opening lines (which should be read aloud, as with all verse):

We who once were Ovid’s five slim volumes
Are three; he thought it better to compress
Though reading us may still give you no pleasure
With two removed, at least the pain is less.

I’ve not read Pope’s Homer, but doubtless that fluent versifier made an excellent job of the task.  But surely the excellences, whatever they are, of the translation will be those of the translator, not the original?

Another issue with every short translation, is that all of us feel tempted to “improve” it, to smooth a word here or there, to introduce our own ideas.  I have strenuously resisted doing so with Dr Croke’s translation!  Of course suggestions as to improvements are very welcome in the comments.  If you prefer verse, feel free to contribute!

Anyway, let’s enjoy this translation of this late Roman poem, written by a Christian aristocrat to a friend, a senator who had abandoned a nominal Christianity for the old cult of the Magna Mater — Cybele — and that of Isis.

Carmen ad senatorem ex Christiana religione ad idolorum servitutem conversum
(Poem to a Senator converted from Christianity to the service of idols)

When I saw you paying homage once again to a variety of empty sacred objects and clinging to your former error, I was dumb¬founded. Because you always enjoyed poetry, I have hastened to write verses so that by replying in a poem I shall reproach you. For who may allow darkness to be preferred to light or that you should believe that the Great Mother could be said to be a goddess and think that she whose devotees are branded by scandalous infamy may be worshipped again? For indeed the priests in effeminate garb confess to their same private vice in public ritual, and think admissible that which is not. Whereupon they mince lightly through the city speaking in feminine voices and carry themselves with languishing hips and finger extended, and change their sex through a well publicized crime. And when they celebrate their rites they proclaim that on these days they are chaste.

Yet if only then are they, as they say, chaste, then what are they for the rest of the time? But because they are compelled to be pure at least once, they groan in spirit, disfigure their body and shed their blood. What holy rite indeed is it which goes by the name of blood? For I have now learnt that not age but your religion has made you bald, that your [Roman] boots are removed and your feet swathed in the soft papyrus of the Galli — an object quite astonishing and this could be thrown down from a great height. If any consul proceeds into the city from the rite of Isis he will be the laughing¬stock of the world: who, however, will not mock that you who were consul are now a minister of Isis? What is shameful in the first instance you are not ashamed to be in the second: to abuse your mind through vile hymns with the rabble responding to you and the senate censuring you; and, once depicted in your home with the fasces, now to bear a dog-like countenance with your rattle.[1] Is this humility? It is but a semblance of humility. Those monuments will always remain part of your house. And the general rumour abroad had reached our ears that you have said: ‘Goddess, I was mistaken, forgive me, I have returned’. Tell me, if you please, since you often made these requests and sought forgiveness, what words does she say to you? You, who follow those who are mindless, are truly deprived of your wits. Once again you seek out these things and do not realize that you are doing wrong. See what you deserve. Perhaps you would have been less notorious if you had known only this and persisted in this error. Yet, since you have crossed the threshold of the true Law and come to know God for a few years, why do you cling to what should be abandoned or why do you give up what should be retained? When you worship everything, you worship nothing. Nor do you reconsider in your heart how different is truth from falsehood, light from darkness. You only pretend to be a philosopher since opinion changes your mind. For if popular anger prompted your displeasure you would be both a Jew and be held to be uncertain of everything. Indulge yourself with words, lofty wisdom does not satisfy. All that is carried to excess, fails: heat and cold have the same effect, the former burns and so does the latter. So darkness brings light and the sun the opposite; the icy cold and the boiling hot bath are equally harmful. Food sustains the body, the body is corrupted by food and decreases its own strength, if too much is consumed. Lastly, if you sit it is a great rest from work: but if you sit for long it becomes a strain. For the poet Virgil described as a punishment: ‘Unfortunate Theseus sits and will sit forever’.[2] Length always harms something useful: lengthy banquets are harmful, long fasts are trying. Likewise, knowing too much makes you stupid.

‘The wicked sect, so the goddess taught me, said moderation was good.’

But you care for neither principle nor the guidance of the mean. However, a stable mind is not thrown off course by any turmoil and simplicity itself never contemplates any evil. Wherefore, sincere faith shall enjoy an eternal abode and wrongdoing on the other hand will be tortured in lasting fire. Choose what you wish in order to avoid deserved punishments. I say nevertheless that the creditor deserves this concession. If you do not wish to know the truth, the offence will be light. It will not be light if you abandon the truth already known. But perhaps mature old age will recall you,when you are sated with these errors, to correction and the better path. For time changes evil, time sets everything in order. Therefore, then, when age and experience have restored you, learn to keep faith with God, lest you happen to lapse the same way a second time, because it is truly said that he who has once tripped over a stone and is not aware of how to avoid it and carelessly hurts himself a second time must ascribe blame to himself, and not to other causes. Correct your sin with faith, straighten out your mind. It was sufficient to sin once. Leave off fearing. He who repents of what he previously was will not be held to account.

[1] The ritual masks of the rites of the Great Mother.    [2] Aeneid VI.617.

Share

Early French travellers to Libya

Posted on by Roger Pearse
One end of the Circus at Leptis Magna

A brief note in one of the guidebooks I brought back from Libya tells me that in the 17th century a French traveller named Durand found the circus at Leptis Magna in considerably better repair than it is now.  In particular the starting boxes — now vanished — were visible at the straight end of the course.

Unfortunately no reference is given, and I can find nothing online except a mention that his visit was in 1694.  Does anyone know who this Durand was, or the title of his book?

UPDATE: This link to Cagnat, Inscriptionum Africae Proconsularis, p.2289 quotes Durand on inscriptions and the reference is Le Mercure Galant of 1694.  This seems to be a periodical; the 1703 issue is here.  But links like this suggest to me that nobody has seen the original articles; rather that everyone is in fact using Cagnat, Les ruines de Leptis a la fin du XVIIe siecle (1901).  I’ve not located this yet online.

UPDATE: The Cagnat item Les ruines appears to be an article, not a book, in Mémoires de la Société des Antiquaires de France, vol. 60.  Still can’t find the right volume, tho.  1901 is year of publication; 1899 is the year of reports.

Share

From my diary

Posted on by Roger Pearse

Portions of this post are written under the UK government legislation controlling criticism of homosexuality.

Summer has suddenly arrived, with massive heat and glaring sun.  I’ve had to go and lie down with a headache!  Not used to the bright light, I’m afraid.  I have some interesting emails to deal with, but they’ll have to wait until Monday.

Something made me search around the web last night for information on the Lex Scantiniana, which prohibited unnatural vice.  I found quite a lot of politically-motivated rubbish, pretending that in fact it did not prohibit homosexuality. If Juvenal wasn’t one of my favourite authors, and his second satire not more or less engraved on my mind verbatim, I might have been more impressed.  Yet those writing were evidently academics.  It reminded me of just why I always held the humanities in contempt in the 80’s, as merely a bunch of people decorating their politics and prejudices with the aid of handbooks. 

But it caused me to look again at Juvenal, who indeed says what I remembered him saying.  Ramsay’s translation omits the grosser elements of the translation, and quite properly — who wants to know such things?  But it leaves little doubt that homosexuality was prohibited by the Scantinian law; indeed the remarks made would have no point otherwise.

Apparently the text of the Scantinian Law is lost, and all we have are references, starting with Cicero ca. 50 BC.  It would probably be good to compile all the data on a page.  But not while I can’t see straight!  And anyway… who really wants to chase down the facts about a vice and its practice and regulation?  Let’s think of things about which we can be enthusiastic.  The squalid elements of human society have always been with us; it is the other side that makes mankind noble and worthwhile, and the study of his history a delight. 

On, then, to other things.

A copy of Shapland’s translation of the Letters to Serapion by Athanasius arrived yesterday.  Bless Glasgow University library, who once again came to my rescue with a loan of an obscure book.  I owe more than I can say to the staff at that institution, which I have never visited.  Down the years they have been prepared to lend me all sorts of things. 

I scanned the text in Finereader 10, which I detest more and more.  Attempts to export the result as a PDF failed; or rather, the PDF was complete rubbish.  I thought I would just pick up the raw TIFF files and combine them using Adobe Acrobat; but in FR10 they have decided to hide the image files inside some kind of proprietary format.  FR10 also fought me when I wanted to split images and when I wanted to export the scanned text to a Word document.  It just isn’t designed for book scanning these days, I think.

A note back from the translator of the Coptic portions of Eusebius Gospel Problems and Solutions; apparently the transcription of the Coptic isn’t that good, with lines missing.  This is a blow.  Also the font used — Keft — is really for Sahidic.  I had not known that the different dialects of Coptic used different fonts, but it seems to be so.  I wonder if a Bohairic font exists anywhere?

Another email tells me that the translation of Chrysostom’s sermon In Kalendas is still progressing, which is good news.

Share

Berthelot’s Greek Alchemical Texts

Posted on by Roger Pearse

I never knew that a collection of Greek alchemical texts existed with French translation in four volumes, but it does: Edition: M. Berthelot/Ch. Em. Ruelle, Collection des anciens alchimistes grecs , Paris 1887-1888.  Better still, much of it is online.

  • Volume 1 (Archive.org)
  • Volume 2-3 (Archive.org).  Vol. 2 is Zosimos; p.244 of the PDF is the start of vol. 3, old authors and technical texts and commentators.
  • Volume 3-4 (Google books).  Volume 4 seems to be indexes.

The packaging of these volumes in PDF’s is unfortunate.  Nor do I see various texts of the Byzantine period, such as Stephanos of Alexandria.  But … still worth knowing about.

Share