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Lysander, Serapis ve Theophrastus Okulu

Year 2024, Volume: 2 Issue: 4, 295 - 307, 30.09.2024
https://doi.org/10.56170/propontica.1448369

Abstract

Bu makalenin amacı Plutarkhos’un eserlerinde bulunan iki hikâyeye dikkat çekmektir. Bunlar Lysander’in kehanetler elde etmek ve Sparta Anayasası’nı yıkmak için gösterdiği son çaba ile Sarapis kültünün İskenderiye’ye girişine dair etiyolojik mit hakkındaki Sinop geleneğidir. İkisi arasında bir dizi ortak nokta vardır: Plutarkhos, krallık, genç oğlan ve genç oğlanın tanrısal babası, Karadeniz bölgesi, deniz yolculuğu, Delphi, Apollon ve kehanetlerdir. Bu ortak noktaları analiz edip karşılaştırdıktan sonra, erken Helenistik dönemde ortak bir kültürel arka plan olduğunu savunuyoruz. Bu arka plan, bu dönemin tarihçisi ve filozofu, Peripatetik Okulu’nda Aristoteles’in halefi olan Theophrastus’un çalışmalarından oluşmaktadır. Plutarkhos, Lysander’in Yaşamı’nda anlattığı, amiralin Delphi’den kehanetler elde etmek ve kralın thearistoi’den seçilmesini sağlayarak Sparta anayasasında bir değişiklik yapmak için gösterdiği son çaba hakkındaki hikayenin bir filozof ve tarihçiye dayandığını söyler. Theophrastus’u hem bir filozof hem de bir tarihçi olarak gördüğünü biliyoruz. Theophrastus’un en ünlü öğrencisi Phaleronlu Demetrius MÖ 307’den sonra İskenderiye’ye taşınmış, Serapis’e ibadet etmeye başlamış ve Serapis hakkında kitaplar yazmıştır. Theophrastus’un diğer öğrencileri de bu yeni yaratılan tanrıya büyük bir inançla tapmaktaydı. Bu bir araya getirilmiş kanıtlar, Lysander’in hikayesinin, erken Ptolemaios Mısır’ında Serapis kültünün tanıtılmasıyla ilgili Sinop geleneğinin inşası için bir model olarak hizmet ettiği hipotezini geliştirmemize izin vermektedir.

References

  • Bommelaer 1981, Bommelaer, J.F., Lysandre de Sparte, histoire et traditions, Athènes.
  • Cawkwell 1979, Cawkwell, G., Introduction and Notes to Xenophon. A History of my Times (Hellenica). Harmondsworth.
  • Dana 2011, Dana, M., Culture et mobilité dans le Pont Euxin: approche régionale de la vie culturelle des cités grecques, Bordeaux, Paris Ehrhardt 1983, Ehrhardt. N., Milet und seine Kolonien: Vergleichende Untersuchung der kultischen und politischen Einrichtungen, Frankfurt am Main, New York.
  • Fassa 2011, Fassa, E., Κατασκευάζοντας τη λατρεία. Η ίδρυση και οργάνωση της λατρείας του Σαράπιδος στην Αλεξάνδρεια κατά την πρώιμη πτολεμαϊκή περίοδο, (Unpublished doctoral thesis), Athens.
  • Fassa 2013, Fassa, E., “Shifting Conceptions of the Divine : Sarapis as Part of the Ptoemaic Egypt’s Social Imagineries”, in Stavrianopoulou, E. Shifting social imaginaries in the Hellenistic period: narrations, practices, and images. Mnemosyne Suppl. 363, 114-139.
  • Fassa 2015, Fassa, E., “Sarapis, Isis, and the Ptolemies in Private Dedications: the Hypertstyle and the Double Dedications”, Kernos 28, 133-153.
  • Fassa 2021, Fassa, E. 2021. Η γένεση μιας λατρείας. Ο Σάραπις και οι Πτολεμαίοι στην Αλεξάνδρεια του 3ου αιώνα π.Χ., Athens.
  • Flower 1988, Flower, M. A., “Agesilaus of Sparta and the Origins of the Ruler Cult”, CQ 38.1, 123-134.
  • Flower 1991, Flower, M. A., “Revolutionary Agitation and Social Change in Classical Sparta”, in Flower, M. A., Toher, M. Georgica: Greek studies in honour of George Cawkwell, 78-97.
  • Fraceelière, R. et Chambry, E. 1971. Plutarque. Vies, vol. VI. (Pyrrhos – Marius, Lysandre – Sylla, Paris.
  • Fraser, 1994, Fraser, P.M., “The World of Theophrastus”, (ed. S. Hornblower), Greek Historiography, Oxford, New York, 167-191.
  • Habicht 1970, Habicht, Chr., Gottmenschentum und griechische Städte. “Zetemata” 14, München.
  • Jakoby 1926, Jacoby, F., Die Fragmente der griechischen Historiker. II C., Leiden. Körte, A., Thierfelder, A. 1957-1959. Menandri quae supersunt. Leipzig.
  • Larson 2016, Larson, J., Understanding Greek Religion, London. Malkin 1990, Malkin, I., “Libys and Lysander”, CQ 40.2, 541-545.
  • Meyer, E.A. 2013. The Inscriptions of Dodona and a new history of Molossia, Stuttgart.
  • Paschidis 2008, Paschidis, P., Between City and King. Prosopographical Studies on the Intermediaries between the Cities of the Greek Mainland and the Aegean and the Royal Courts in the Hellenistic Period (322-190 BC). ΜΕΛΕΤΗΜΑΤΑ 59, Athens. Perrin, B. 1916.
  • Plutarch. Plutrachs’ lives, vol. IV. (with an English translation by B. Perrin), Cambridge, New York.
  • Podvin 2012, Podvin, J.-L., “Cultes isiaques en Pont et Paphlagonie”. In Tseskhladze, G. et al., The Black Sea, (Paphlagonia, Pontus and Phrygia in antiquity: aspects of archaeology and ancient history, Oxford, 207-212.
  • Schepens 1993, Schepens, G., “L’apogée de l’archè spartiate comme époque historique dans l’historiographie grecque du début du IVe s. av. J.-C.”, AncSoc 24, 169-203.
  • Schepens 1999. Schepens, G., Die Fragmente der griechischen Historiker. IV. Biography and antiquarian literature, Leiden.
  • Shipley 1997, Shipley, D.R., A Commentary on Plutarch’s Life of Agesilaus. Response to Sources in the Presentation of Character, Oxford. Smits 1939, Smits, J., Plutarchus’ Leven van Lysander, Amsterdam

Lysander, Serapis and the School of Theophrastus

Year 2024, Volume: 2 Issue: 4, 295 - 307, 30.09.2024
https://doi.org/10.56170/propontica.1448369

Abstract

The aim of this article is to draw attention to two stories found in the works of Plutarch. These are Lysander’s last efforts to obtain oracles and overthrow the Spartan Constitution and the Sinopic tradition about the aetiological myth of the introduction of Sarapis’ cult in Alexandria. There are several common points between the two: Plutarch, kingship, the young boy and his divine paternity, the Black Sea area, the travel by sea, Delphi, Apollo and oracles. After analyzing and comparing these common points, we argue for a shared cultural background in the early Hellenistic period. This background consists of the work of a historian and a philosopher of this period, Theophrastus, the successor of Aristotle in the Peripatetic School. Plutarch mentions that the story he narrated in Lysander’s Life about the admiral’s last effort to obtain oracles from Delphi and to make a change in the Spartan constitution by introducing the election of the king from thearistoi goes back to a philosopher and historian. We know that he considered Theophrastus to be both a philosopher and a historian. The most famous pupil of Theophrastus, Demetrius of Phaleron, moved to Alexandria after 307 BC, became a worshipper of Serapis and wrote books about Serapis. Other students of Theophrastus were also great worshippers of this newly created god. This combined evidence permits us to advance the hypothesis that the story of Lysander served as a model for the construction of the Sinopic tradition about the introduction of Serapis’ cult in early Ptolemaic Egypt.

References

  • Bommelaer 1981, Bommelaer, J.F., Lysandre de Sparte, histoire et traditions, Athènes.
  • Cawkwell 1979, Cawkwell, G., Introduction and Notes to Xenophon. A History of my Times (Hellenica). Harmondsworth.
  • Dana 2011, Dana, M., Culture et mobilité dans le Pont Euxin: approche régionale de la vie culturelle des cités grecques, Bordeaux, Paris Ehrhardt 1983, Ehrhardt. N., Milet und seine Kolonien: Vergleichende Untersuchung der kultischen und politischen Einrichtungen, Frankfurt am Main, New York.
  • Fassa 2011, Fassa, E., Κατασκευάζοντας τη λατρεία. Η ίδρυση και οργάνωση της λατρείας του Σαράπιδος στην Αλεξάνδρεια κατά την πρώιμη πτολεμαϊκή περίοδο, (Unpublished doctoral thesis), Athens.
  • Fassa 2013, Fassa, E., “Shifting Conceptions of the Divine : Sarapis as Part of the Ptoemaic Egypt’s Social Imagineries”, in Stavrianopoulou, E. Shifting social imaginaries in the Hellenistic period: narrations, practices, and images. Mnemosyne Suppl. 363, 114-139.
  • Fassa 2015, Fassa, E., “Sarapis, Isis, and the Ptolemies in Private Dedications: the Hypertstyle and the Double Dedications”, Kernos 28, 133-153.
  • Fassa 2021, Fassa, E. 2021. Η γένεση μιας λατρείας. Ο Σάραπις και οι Πτολεμαίοι στην Αλεξάνδρεια του 3ου αιώνα π.Χ., Athens.
  • Flower 1988, Flower, M. A., “Agesilaus of Sparta and the Origins of the Ruler Cult”, CQ 38.1, 123-134.
  • Flower 1991, Flower, M. A., “Revolutionary Agitation and Social Change in Classical Sparta”, in Flower, M. A., Toher, M. Georgica: Greek studies in honour of George Cawkwell, 78-97.
  • Fraceelière, R. et Chambry, E. 1971. Plutarque. Vies, vol. VI. (Pyrrhos – Marius, Lysandre – Sylla, Paris.
  • Fraser, 1994, Fraser, P.M., “The World of Theophrastus”, (ed. S. Hornblower), Greek Historiography, Oxford, New York, 167-191.
  • Habicht 1970, Habicht, Chr., Gottmenschentum und griechische Städte. “Zetemata” 14, München.
  • Jakoby 1926, Jacoby, F., Die Fragmente der griechischen Historiker. II C., Leiden. Körte, A., Thierfelder, A. 1957-1959. Menandri quae supersunt. Leipzig.
  • Larson 2016, Larson, J., Understanding Greek Religion, London. Malkin 1990, Malkin, I., “Libys and Lysander”, CQ 40.2, 541-545.
  • Meyer, E.A. 2013. The Inscriptions of Dodona and a new history of Molossia, Stuttgart.
  • Paschidis 2008, Paschidis, P., Between City and King. Prosopographical Studies on the Intermediaries between the Cities of the Greek Mainland and the Aegean and the Royal Courts in the Hellenistic Period (322-190 BC). ΜΕΛΕΤΗΜΑΤΑ 59, Athens. Perrin, B. 1916.
  • Plutarch. Plutrachs’ lives, vol. IV. (with an English translation by B. Perrin), Cambridge, New York.
  • Podvin 2012, Podvin, J.-L., “Cultes isiaques en Pont et Paphlagonie”. In Tseskhladze, G. et al., The Black Sea, (Paphlagonia, Pontus and Phrygia in antiquity: aspects of archaeology and ancient history, Oxford, 207-212.
  • Schepens 1993, Schepens, G., “L’apogée de l’archè spartiate comme époque historique dans l’historiographie grecque du début du IVe s. av. J.-C.”, AncSoc 24, 169-203.
  • Schepens 1999. Schepens, G., Die Fragmente der griechischen Historiker. IV. Biography and antiquarian literature, Leiden.
  • Shipley 1997, Shipley, D.R., A Commentary on Plutarch’s Life of Agesilaus. Response to Sources in the Presentation of Character, Oxford. Smits 1939, Smits, J., Plutarchus’ Leven van Lysander, Amsterdam
There are 21 citations in total.

Details

Primary Language English
Subjects Archaeology (Other), Classical Greek and Roman History
Journal Section Research Articles
Authors

Selene Psoma

Publication Date September 30, 2024
Submission Date March 7, 2024
Acceptance Date September 20, 2024
Published in Issue Year 2024 Volume: 2 Issue: 4

Cite

APA Psoma, S. (2024). Lysander, Serapis and the School of Theophrastus. PROPONTICA, 2(4), 295-307. https://doi.org/10.56170/propontica.1448369
AMA Psoma S. Lysander, Serapis and the School of Theophrastus. PROPONTICA. September 2024;2(4):295-307. doi:10.56170/propontica.1448369
Chicago Psoma, Selene. “Lysander, Serapis and the School of Theophrastus”. PROPONTICA 2, no. 4 (September 2024): 295-307. https://doi.org/10.56170/propontica.1448369.
EndNote Psoma S (September 1, 2024) Lysander, Serapis and the School of Theophrastus. PROPONTICA 2 4 295–307.
IEEE S. Psoma, “Lysander, Serapis and the School of Theophrastus”, PROPONTICA, vol. 2, no. 4, pp. 295–307, 2024, doi: 10.56170/propontica.1448369.
ISNAD Psoma, Selene. “Lysander, Serapis and the School of Theophrastus”. PROPONTICA 2/4 (September 2024), 295-307. https://doi.org/10.56170/propontica.1448369.
JAMA Psoma S. Lysander, Serapis and the School of Theophrastus. PROPONTICA. 2024;2:295–307.
MLA Psoma, Selene. “Lysander, Serapis and the School of Theophrastus”. PROPONTICA, vol. 2, no. 4, 2024, pp. 295-07, doi:10.56170/propontica.1448369.
Vancouver Psoma S. Lysander, Serapis and the School of Theophrastus. PROPONTICA. 2024;2(4):295-307.

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