CHAEREIMON EGYPTIAN PRIEST AND STOIC PHILOSOPHER 動θルag“
おε οJJac′ θ ″ θ グα″グ′ αぉ″′ グ
“ ″ル カ 3xp″ ″α′ οッ ″ο′ θS BY
PIETER WILLEM VAN DER HORST
E.J.BRILL LEIDEN・ NEW YORK・ KOBENHAVN・ 1987
KOLN
ETUDES PRELIMINAIRES AUX RELIGIONS ORIENTALES DANS L'EMIPIRE ROMAIN M.J.VERMASEREN† MoE.C.VERMASEREN‐ VAN HAAREN ET MARGREET B.DE BOER TOME CENT‐
UNIEME
PIETER lⅣ ILLEⅣ :VAN DER HORST
CHAEREMON EGYPTIAN PRIEST AND STOIC PHILOSOPHER
First Impression:
1984
Photomechanical Reprint
with a Preface and Addenda et Corrigenda
Library of Congress Calaloging-in-Publication Data Chaeremon, of Alexandria. Chaeremon, Egyptian priest and stoic philiosopher. (Etudes prdliminaires aux religions orientales dans
I'Empire romain; t. l0l) English, Creek, and Latin. Reprint. Originally published: Leiden: E. J. Brill, 1984. With additions and corrections. Bibliography: p. lncludes indexes.
l. Egypt-Religion. 2. Stoics. 3. Astrology, Egyptian. l. Horst, Pieter Willem van der.
ll. Title. Ill.
Series.
188
8L2440.C46 t987
87-14100
ISBN 90-04-08501-7 (pbk.)
tssN
0531-1950
ISBN 90 04 08501 Copyright
1984
and
1987 b,+,
7
E.J. Brill, Leiden, The Netherlands
All rights reserved. No part ol this book may be reproduced or lronslaled in ony fonn, h_v print, photoprint, microfilm, microfiche or any olher means withoul written permission from the publisher PRINTI.:D
IN THI]
NF]TIIFRLANDS NY E.J. BRILL
For Mir.jam and Bernardine
PREFACE TO THE SECOND EDITION The first edition of this book was sold out within three years. The author is grateful to Dr. W. Backhuys, president of E. J. Brill, for his request to prepare a second edition. For several reasons the following procedure was adopted. The text of the first edition has been reprinted unaltered, but at those places in the text where modifications or additions seemed necessary, an asterisk has been printed in the margin to refer the reader to the Addenda et corrigendo on pp. 8l-83. ln the addenda there are also references to the page and line (or note) which required correction or amplification. I wish to express
my thanks to the reviewers and colleagues who drew my attention to some omissions or questioned some of my original assumptions. Utrccht,April 1987
PoW.v.d.H.
TABLE OF CONTENTS Preface to the second edition
Introduction Conspectus fragmentorum Table of Abbreviations . Select Bibliography Te
lx
xv xvll xrx
xr eNo TnnNsLetror.r ２ ８
Testimonia Fragmenta. Fragmenta certa Fragmenta dubia
８ ６ ２ ７ ４
.
９ ４
Notes to the Testimonia Notes to the Fragments
５ ７
lndex
of
Subjects and Names ９ ７
Index of Ancient Authors and Works
.
︲ ８
Addenda et Corrigenda to the first edition
INTRODUCTION The Man and his Ll/orkl
Chaeremon lived in the first century of the Common Era. The exact dates of his birth and death are unknown, but there is evidence that enables us to place his active career in the middle of the first Christian century. The Snda tells us that he was a teacher of the young Nero 2, probably before Seneca assumed that function in 49 C.E. According to the suda he had also been head of the Alexandrian school of grammarians 3 (and perhaps also keeper of the famous Museum in Alexandria)a, probably belore he was called to Rome to become Nero's teacher, since it was certainly on the basis of his fame as an Alexandrian scholar that he was invited to the Roman court5. Since it is probable that he was one of the Alexandrian ambassadors to the Emperor claudius in 40 c.E.6, he presumably was already a weil-known scholar before that date. And since it is possible that one of his works was written after 54 or 60 c.E.7, most probably his literary activities were taking place between about 30 and 65 c.E. As Schwyzer has argued, chaeremon must have died a considerable time before 96 c.E., the year of publication of Martial's eleventh book of Epigrams.In XI 56 chaeremon is derided, and Martial usually did not mock persons who were still living or had only recently died 8. It is impossible that our chaeremon was identical with the Chaeremon (mentioned by strabo xvll 806) who accompanied Aelius Gallus during his trip on the Nile in 23 B.c.E.e. It should be borne in mind that Chaeremon was a very common name in antiquity, especially in Egyptto. Unfortunately, all Chaeremon's works have been lost, therefore later authors from the first to the twelfth century are our only sourcebf information. Titles mentioned by later authors who quote from these works are : Aiyunrrorrl iotopiu, 'lepoyl,ugrrc, tlepi ropr"lrdlv tr. Whether the fragments we have on Egyptian religion and the way of tife of the Egyptian priests (fragm. 2, 4, 5, l0) belonged to his History of Egypt or to another writing can no longer be ascertained. In addition, chaeremon must have written a grammatical treatise, the title of which is lost, from which our fragm. 14 derivesr2. In the ancient sources, chaeremon is called rtol'rroq (or gtlooorpoq) and iepoypapputcuq (sacred scribe). That Chaeremon was a Stoic philosopher is clear from his interpretation of Egyptian deities and myths. In fragm. 5 (cf. fragm. 6 through 9) he explains in a typically Stoic way the rales abour these gods and goddesses as referring to sun, moon, planets, and other heavenly bodies, to the Nile, rci cil,c4 nowa eiq ra guorro. "and in general
INTRODU(T10N everything as referring to physical things". And in fragm. 12, again in a stoic way, he explains hieroglyphs as the symbols by which the ancient scribes concealed their guorrdq l.6yoq ncpt 0edlv, "physical theory about the gods" rs. In Stoic philosophy, theology was part of physics! The hierograntmateis to which Chaeremon is said to have belonged formed the scholarly class of priests in the hierarchy in the Egyptian temples. They had scveral functions among which were the finding of sacred animals, the testing of candidates for priesthood, the interpretation of dreams, foretelling the future, and especially cultivating the knowledge of the ancient Egyptian scriptsta. This last-mentioned function explains the fact that chaeremon wrote a book on hieroglyphs which became very influential in late antiquity. It is most probable that authors like clement of Alexandria and Horapollo drew upon it, and it is certain that the Byzantine polymath Johannes Tzetzes still did so in the twelfth century (see Test.6 and fragm.l2)rt. The longest and most interesting fragment (fragm. l0) preserved shows that chaercmon shares the typically Hellenic, and especially Hellenistic (endency to extol Egyptian traditions and wisdom t6. This fragment has been preserved (together with some others) by Porphyry, the third century Neoplatonist philosopher. and this is only one of the many signs of the ever
growing interest of Neoplatonists in Egypt (cf. e.g. Iamblichus' treatise On tlu, Eg.v,ptian M.t,stcrie.s)r?. Here Chaeremon's inclination to idealize the way of life of the Egyptian priests is manifest and he clearly superimposes Hellcnistic ideals upon an Egyptian situationt8. The priests are described as ascetic philosophers. living in remples, continually occupied with purifications and lasts and other kinds of abstinence, almost inaccessible to the common people. and wholly cledicated to contemplation of the divine world and to the studv ofall kinds ol'scienccs, especially the science ofthe heavenly bodies and their movemcnts. -fheir strict and frugal way of lif,e made them very rcvered among the peoplc. This picture has several parallels in Hellenistic literaturc'e. Although partly basec'l on actual data, it is one more exampre of a well-known literarv genrc in late antiquity, the idealized description of'priestly castes or religious liatcrnities among barbarian (: non-Greek) peoples 2t'.
Like so many hellenized Egyptians in Ptolemaic and Roman Alexandria, Chaeremon was an anti-Semite. Fragm. l, excerpted from his History of lg-1'pt shortly after his death by Josephus, renders his version of the Exodus story in which hc depicts thc Jcwish people as a group of sick and maimed outcasts who were expelled liom Egypt because Isis commanded the king to do so. we have some ten such anti-Semitic accounts of the Exodus by authors from the Hellenistic and Roman period, often only preserved in Josephus' quotations in ctntru Apktnem2t. It should be borne in mind that in Chaeremon's time thcre were verv str()ng tensions between Greeks
￨
INTRODUCT10N
ト
Jews in Alexandria and that due
Xl
to these tensions embassies were sent to the
Roman emperor in 40 C.E., the Greek one headed by the notorious antiSemitic author Apion, and the Jewish one by Philo. Must probably Chaeremon was a member of the Greek delegation (see Test.5)22. Chaeremon's ideas are an interesting syncretistic mixture of Egyptian religious ideas, Stoic philosophic concepts, magical and astrological interests, and anti-Semitic sentiments. He is important to the students of the environ-
ment and background of the early Church as one of those who strove after an amalgamation of Egyptian and Greek concepts, and as such he gives valuable insight into the world of a syncretistic, intellectual 6lite in the time of the hrst generations of Christianity. The Present Edition
Previous editions of Chaeremon's fragments are by C. Mi.iller, Frogmenta historicorum graecorum III, Paris (Didot) 1849, 495-499 (text and Latin transfation); by F. Jacoby, Die Fragmente der griechisc'hen Historiker lll C l, Leiden (Brill) 1958, 145-153 (text only); and by H.R. Schwyzer, Chairemon (Klassisch-philologische Studien 4), Leipzig (Harrassowitz) 1932 (text and commentary). Schwyzer's edition is by far the most useful of the three but has some drawbacks which make a new edition, after fifty years, desirable. First, although the Greek of the fragments is often hard to understand, the Greek text is presented without translation. Second, in its time Schwyzer's edition was based upon the most recent critical editions of the authors who quote the fragments, but in the interval several of these editions have been superseded by better ones (e.g. Mras' edition of Eusebius' Praeparatio Evangelicu in 1954156, Sodano's edition of Porphyry's Letter to Aneho in 1958, Sbordone's edition of Horapollo's Hieroglyphica in 1940). Third, the commentary, excellent as it was fifty years ago, needs revision in several respects, e.g. regarding matters of Egyptology23. Fourth, Schwyzer prints his .fragmenta ccrtu and his fragmenta dubia side by side, e.g. nos. I and 2
are certa, 2a is dubium, 3 through 5 are certa, 6 through 9 are dubia, l0 is certum, I I and 12 are dubia, etc. I think that it is much more conducive to a clear appraisal of the author's ideas to separate the Jragmenta certa from the dubiu, and to give them a separate numbering. I have numbered the undoubtedly authentic fragments (i.e. those which are explicitly quoted as being lrom Chaeremon) as nos. I to 14, and the fragments of dubious authenticity (where Chaeremon's name is not mentioned) as nos. l5D-28D. Confusing though it may be to introduce a new numbering of an author's fragments, the need seemed compelling. The conspectus at the end of the Introduction will show the differerlt numberings in a synoptic table. That I have 28 fragments, whereas Schwyzer has 18, is due to three facts: a) I promoted
X‖
INTRODUcTloN
to the status of fragment. some texts which are quoted by Schwyzer onry in the apparatus (my nos. 8, 9 and ll); b) I have given individual numbers to individual quotations by one author which Schwyzer often combined under one number; c) I have added some new fragmentq dubia (16D,20D,27D, 28D)24. I also added three new t&stimonia (nos. 10, ll and l2). As there are good critical editions available of almost all authors who quote Chaeremon' I have not presented a criticar apparatus of the texts. Text-critical matters are discussed (in the notes) only when I disagree with the editors whose editions I use or when variant readings have important implications for the exegesis of the passage concerned. The translations are my own, although in some cases I rely heavily upon existing translations. The notes to the translation are not intended to constitute a lull commentary on Chaeremon. Rather their purpose is threc-fold : to elucidate difficult points in the fragments, to adduce ancient parallels which could illustrate the various traditions available to chaeremon, and to refer the rcader to standard works in which he may find fuller discussion of the points raised in the notes. An intractable problem is the task of deciding whether or not a fragment which is not specifically attributcd to Chaeremon should be attributed to him?s' In fact, the /ragm<'nra truhia vary from fragments which armost certainly derive fiom Chaeremon to fragments which almost certainly do not. Great caution and reserve shourd be excercised here. Some of these dubia which I think can hardry be from chaeremon's pen have been printed - in order in this edition simply becausc they are in schwyzeris and to enabre the rcader to decide for himself whether they can reasonably be attributed to our author or not- others have been added because scholars since Schwyzer have more.r less convincingly argued that they may derive from Chaeremon. I cannot, howevcr. agree with Jean Hani that whore passages in plutarch,s Dc Lvide et o.sirid<, go back to Chaeremon 26. The .uid.n"J he adduces for that viewpoint is definitely t'. slender. But certainty in matters like these is hardly to be attained 27. The author wishes to express his deep gratitude to Dr. G. Mussies and Prof. A. H. M. Kessels for their assistence in his attempts to elicit meaning from the sometimes obscure creek. I am very gratefur to prof. H. te verde and especially to Prof. J. Gwyn Griffiths for their generous herp in Egyptological matters. without their many advices this book would never have becomc what it is now. I am alsc.r indebted to Dr. H.-R. Schwyzer who, after half a century, was wilring to return to the subject of his dissertation, read through the whole manuscript, and send me a wealth of most valuable suggestions. Finally, I arso thank Dr. w. L. petersen and prof. H.-D. Betz lbr their rcvision of the Engrish ancr their stimulating criticisms, Liesbeth
!NTRODUCT10N
XHl
Daniels for typing parts of thc manuscript,and Prof M.J. Vermascrcn for accCpting thc book for the EPRO scrics.
University of Utrecht, January
1983
P.W. veN orn Honsr
NOTES
I
See
H.-R. Schwyzer. Chuirunon (Klassisch-philologische Studien 4). Leipzig (Harassowitz)
1932. 9-16
2 3 4 5 6 7 8 9
See Test. -1. See Test. 4. See note J to Test. 4.
E. Zeller. Di<' Philosophi<'tlcr Gri<'t,hcn in ihrer g<'schi<'htlithcn Entwitklung Ill l. Hildesheim (Olms) 19636 (repr. of the 192-15 ed.).712 assumes that Chacremon became head of a school in Alexandria alicr having been Nero's teacher, which is not impossible See Test. 5 with note l. See note 2 to fragm. -1. Schwyzcr. Chaironon 9. Schwyzer. Chairt'nton 10, against
(Didot)
l0
C. Miillcr. Frugnotta historicoruttt gruu'orunt lll.
Paris
lt't49. 495.
see the frequency of this name in w. Peremans and E. van't Dack. Prosopgraphiu Ptolcmui<.u.6vols. (Studia Hellenistica 6.8, ll. 12, ll, l7), Louvain (Publications Universitaires) 1950-1968, nos. 61.1,959. I I
t8. 1282. 1283. 1317. 1744.
1817. 2411. 2561. 170u. 2709. 2710.
-16lU,4f 3-1. and often. See also F. Preisigke, Nutnenvlirterhut&. Heidelberg (Selbstverlag) 1922. 47O, and D. Foraboschi, Ononrustiun oltcrum pap.t'rologitum- Suppl(nil'nto ul NumL,nhuth
di F. Prti.tigkt, Milano (lstituto Editoriale Cisalpino)
1971.
-l-11J.
ll See Test. I. 2, and 6 and fragm. l, l, 12. and l-1. l2 tt is not probable that this lragment is from another Chaeremon bccausc of the fact
that the quotation is said to be from Chaeremon the Stoic philosopher. That historians and philosophcrs wrote on grammatical problems was not an uncommon phenomenon in antiquity; see W. von Christ-W. Schmid-O. Stiihlin. Ges<'hichtt dcr griechi.tthctt Littrutur
l3 l4 l5 l6 17 18 19 20 2l
ll l.
Miinchen (Beck) 1920',3ti3.
See E. Zeller, Die Philosophit' der Grict'hen (n. 5) lll l, 712. Zeller also posits that Chaeremorr's favourable explanation of comets is a Stoic trait, but it is not only Stoic: sec W. (lundcl, Kometen, RE Xl (1922) Il49f. See K.Th. Zauz,ich. Hierogrammat. UIA ll (1977), ll9-1201. and note5tl to fiagm. 10. See my article'The Secret Hieroglyphs in Classical Literature" rn J. den Bocft A.H.M. Kcssels (edd.). A(tus. Studi(s in Honour ol H.L.W. Nelson, Utrecht (lnstituut voor Klassieke Talen) 1982. ll5-12-3. lt is a striking parallel (although only one among many) to what his younger contemporary Luke says about Moses'education in ndoa oogla Aiyunri
I to fragm. l.
XIV
INTRODL]('TION
Ftrr details of this matter scc E. M. Smallwood, Philonis Altandrini Legatio ad Gaium, Lciden (Brill) 1970r.24-31. and also her Tht Jcrs und<'r Rornan Rulc. Leiden (Brill) 1976, )42ff. As I am not an Egyptologist myself. I had to rely upon competent colleagues. Schwyzer's fiugrttt'ntunt duhiwn 18 has been omitted in the present edition. Schwyzer prints there only- a French translation (by G. Botti in 1897) of a now lost Coptic manuscript containing a description of the tomh of Alexander the Great. supposedly written by a cr'rtain Khademon. It has no rc.lation whatsoever with the other fragments of Chaeremon and ccrtainly has nothing to do wrth our author (as Schwyzer himself admits in a letter of August l.l, l9t't0). As is well-known. an itlcnlical problem is met with in the case of Posidonius (and 0ther authors. of course). J. t{ani. I'u rcligion ig..t'ltticnnt' duns lu penscl'c dc Pluturqur, Paris (Les Belles Lettres) 1976. 20f. and clsewhcre (see his indcx). J. ()wyn Grilfiths. in his extensive survey of Plutarch's strurces irr his Pluturth'.t Da l:ile (t Osirid(. Cardiff (Wales University Press) 1970, 75-100. rightly nowhcre mentions Chaercmon. in spite of some points of contact between these
t\'o
-I'hc
auth()rs.
argumcnts for attributing thc lrugnantu duhiu l
each
CONSPECTUS
This cdition
Schwyzer's edition
Fragm
Fragm.
i
I
2 R
_l
4 S
5
6
5a
7
5b
8
in Schw.'s apparatus ud fragm in Schw.'s apparatus utl fragm
9 l() 1 1
1 2
t0
in Schw.'s apparatus ad l,ragnt
ll
1 3
l6
14
t7
わた′ `/1′
15 1) 17 1) 18 1) ) 19 【
201) 21 1) 22 1) 23【 〕
24 D 25 1) 26 1) 27【 ) 2X l)
６ ７ ８ ９ １ ｈ 昴 ４ ５
161)
TABLE OF ABBREVIATIONS
BCH
Bulletin de correspondence hellenique
BIFAO Bulletin de l'lnstitut frangais d'arch6ologie orientale BJRL Bulletin of the John Rylands Library
CPJ
Corpus Papyrorum Judaicarum EPRO Etudes preliminaires aux religions orientales dans I'empire romain HTR Harvard Theological Review JBL Journal of Biblical Literature LdA Lexikon der Agyptologie LSJ H.G. Liddell-R. Scott-H.S. Jones, A Greek'English Lexicon, 1940e OMRO Oudheidkundige Mededelingen uit het Rijksmuseum voor Oudheden te Leiden P. Oxy. Oxyrhynchus Papyri
RAC RE
REG RGVV
SC ZNW ZPE
Reallexikon fiir Antike und Christentum Pauly-Wissowa'sRealencyklopiidiederclassischenAltertumswissenschaft Revue des €tudes grecques Religionsgeschichtliche Versuche und Vorarbeite Sources Chretiennes Zeitschrift fiir die neutestamentliche Wissenschaft
Zeitschrift ftir Papyrologie und Epigraphik ZRGG Zeitschrift fi.ir Relisions- und Geistesseschichte
SELECT BIBLIOCRAPHY OF WORKS ON CHAEREMON
S. Birch, 'On the Lost Book
of Chaeremon on Hieroglyphics', Transac'tions of the Roval Society of Literature, 2nd series, vol. 3 (1850), 385-396.
E. Zeller. 'Die Hieroglyphiker Chiiremon und Horapollo' , Hermes I I
(I
876),
430-433.
O. Gruppe, Die griechischen Culte und Mythen in ihren
Beziehungen zu den orientalisc'hen Religionen, Leipzig (Teubner) 1887, I 433-439. E. Schwartz. 'Chairemon', RE III (1899), 2025-2027. S. Krauss,'Chaeremon', Jewish Encyclopedia III (1902), 658-659. E. Schtirer, Geschichte des jildischen Volkes im Zeitaltcr Jesu Christi
lll,
Leipzig (Teubner) 19094, 536-538. H.-R. Schwyzer, Chairemon (Klassisch-philologische Studien
4),
Leipzig
(Harassowitz) 1932.
C. Wendel, 'Zum Hieroglyphenbuche Chairemons', Hermes 75 (1940),227229.
F. Jacoby, Die Fragmente der griechi.schen Historiker lll C l, Leiden (Brill) r958. 145-153. H. Strathmann. 'Chairemon', RAC Il (1959), 990-992. E. lversen. The Mvth oJ Egypt and its Hieroglyphs in European Tradition. Copenhagen (Gad) 1961. 46-47. L. Roth. 'Chaeremon'. Encyclopaedia Judaic'a V (1971), 317-318. P. W. van der Horst. 'Chaeremon, Egyptisch priester en antisemitisch Stoicijn uit de tijd van het Nieuwe Testament', Nederlands Theologisch Tijd.rchri/i 35 (r98r).265-272. P.W. van der Horst, 'The Way of Life of the Egyptian Priests according to Chaeremon', in M. Heerma van Voss et alii (edd.). Studies in Egyptian Rcligion Dt'dicutul to Prof. Jan Zandec. Leiden (Brill) 1982; 6l-71.
!t
TEXT AND TRANSLAT10N
TESTIMONIA Test. I : Suda s.u. Xarprlptrlv (ed. A. Adler, Suidqe Lexicon IV, Stuttgart (Teubner) 1935, repr. t971, p.794) .Iepoy],ugrrri. Xctpqp
Test.2: Suda.r.u. 'lcpoyl,u9rru (il, r931. repr. 1967, p.615 'lepoyl.u<prrcc Eypcryev 6 Xarprlprov.
Test.3: Suda .r.r'. 'A1"t(uv6poq Aiyoiog
(I,
192g,
ed. Adrer)
repr. 1971, p. l(X
ed.
Adler) 'A),c(cv6poq A iycioq. grl,ooogoq lleptnoul11169, 6r6corc].oq Nepcovoq toO p
4:
Suda s.y. Arovuotog 'A),c(av6peug
(ll, pp. 109-ll0 ed. Adler) Aroviroroq 'A),cfav6pcuq, 6 f)"curcou ui6q, ypcppcnro6. dorrg d.no Ndpcrlvoq ouvflv rui roiq trrfxpt Tpuravo0 rcri r6v Btpl.ro0qr6v npoilorl rui eni r6v dnroto]'drv r'i n;rcoBcuilv iydveto rcri dnorptpcrorv. dv 6e roi 8t6doraioq ftcrp0r:viorr ror-r ypc;rpcrrroD, pc0r1rr.1g 6d Xarprlpovoq ro0 grl.ooogou, civ roi drcbefnrcr rlv, 'A),e(cv6peig. Test
Test.5: l:pistula Claudii Imperar.ris ad Alexandrinos (v. A. Tcherikover A. Fuks (edd.)' corpu.t Papl'rorun Iudait'arum II, cambridge, Mass. (Harvard University Press) 1960. p. -i9, nr. 153, l4-21) Trpeproq Kl'oriSroq Brippil.)'oq,'Anol"l,cbvrg'Anrept&bpou, Xarprlporv Ascrlvi6ou', ..., [(: o[) npi;opr;rq irprilv dvabovteq pol ro yrlgropa no],],u rcpi riq no)"croq 6tc(fl),0ov. Test.
6: Scholion
ol- Tzetzes on the lriatt (L. Bachmann, sc.holia in Homeri Leipzig (Kollmann) - London (Black, young & young) 1g35, p. 83t3: also in G. L. calabro, Dc loannis Tzetzae studiis Homericis, Bolletino del Comitato per la prcparazion<,tlt,i classit.i greci e /alrni N.S. 12 (1964),71) nepi rrD'Ai0ronrrrbv ypopprirolv Aro,tiopoq piv dnepvr;oOq rai peptxdg einev' dl'L'dionep d( rirco{q ii}.},o, pu0rirv rai o0rc drptffig ar)toq
Iliadcnt
I.
ptvoq.."
d'orti-
Xarpr"lprrlv 6t) 6 icpoypuppateuq cil,rlv pipl,ov nepi rdlv roro0rrov Tpo;rputr,lv ouviru(cv, dirrvu r';v roiq npoogopotq r6notq rdlv .Opqpei
ir6lv arptBeorrpov rui nl"ctr.,ri;po4 ip6.
Test.7:Josephus, ('ontru Apionun II l (ed. B. Niese, Fravii Josephi opera, vol. V, Berlin (Wcidmann) l9-552, p. 54) 6tu pcv oDv ro0 nporfpou [irB],iou...trlv te dvrippqorv dnorqocpqv npog Muvc&bv rcai Xntprlpovu rtri rrvnq 6ttpouq.
TESTIMONIA
Test. 1: Suda s.v. Chaeremon Chaeremon, a comic poet. wrote a Hieroglyphica.
...
There was also another Chaeremon, who
Test. 2: Suda s.v. HieroglyPhica Chaeremon wrote a Hieroglyphica. Test. 3: Suda s.v. Alexander the Aegaean Alexander the Aegaean, a Peripatetic philosopher, teacher of the emperor Nero together with the philosopher Chaeremon. Test. 4: Suda s.v. Dionysius of Alexandria Dionysius of Alexandria, the son of Glaucus, a philologist. He lived from I the time of Nero to the time of Trajan and was the director of the libraries and had the offices of ab epistulis, a legationibus, and a responsis2. He was also the teacher of the philologist Parthenius, and he was a pupil 3. of Chaeremon the philosopher, whom he had also succeeded in Alexandria Test. 5 z Letter of the emperor Claudius to the Alexandrians 14-21 Tiberius claudius Barbillus, Apolloni(u)s son of Artemidorus, chaeremon son of Leonidas. ... [many other names] ..., your ambassadors, presented me with the decree and spoke at length about the cityt.
6: Tzctzes, Scholion on the lliad Diodorus made mention of the Ethiopic characterst, and he spoke in detail about them, but in the manner of one who had learned about them only by hearsay from another, without having an exact knowledge of them himself2. ... Chaeremon, however, the sacred scribe, wrote a whole book about such characters. On these I will speak more precisely and elaborately at the relevant passages of the Homeric poems3.
Test.
Test. 7 : Josephus, Contra Apionem
ll
I
previous book ... I also refuted the statements Chaeremon. and some others r.
In the
of
Manetho,
TLSTIMoNIA 8‐
Test.
8:
Wolska
-
ll
cosmas Indicopreustes, Topographia Christiana xII 4 (ed. w. Conus, vol. Ill, Sources Chretiennes 197, paris (Du CerQ 1973,
p. 365-7) o[ 6d ro Aiyuntraro ouyypnryogevor, tourdotr Ma.ve0dv roi Xorprlpov rcsi 'Anol'l'rilvrog 6 Mol"ov rcui Auoipolog roi 'Antarv 6 ypcrppcrrroq, p€pvrlvrur Moruo&rrq rui rflq d(66ou rdlv uidrv 'Iopar1l, {q Aiyrrnrou. rbg Aiyunrror yop rci Aiyunrrara dvcTpcaopevor dppo6ia4 rci a0rot ra dni tdlv roncov yevopcva 6rqyo0vro.r, oirrveq rci 6raoripouor Mrrluo6a dlg otc'otcrocvta roi nl"flO0q r6v riyuprdlv rcai ),el,olprlpevolv dvaotar60crvr0. rcai drpo)'ovrc tflq Aiyunrou, rai rinel'Oowog eiq rd rivarov iipog rci eig 'lepoool"upo
rai
rcl,r10ewoq'loudaioug.
Test.9: Porphyry, Contra Christianos fragrn. 39 Harnack (: Eusebius, Historia Ecclesiastic:a vr r9, g. ed. G. Bardy, vol. II, Sources Chretiennes 41, Paris (Du Cerf) 1955, p. ll5) i1pflro 6e rai Xcrprl;rovoq roD lroiroU Kopvo6rou re raig piBl,orq, ncp'tilv tov peral"lnrrrov rdlv nnp'"El,l.r1otv puorlpirov yvouq rponov ruiq'lou6ciraiq npoofl ryev ypagaiq.
Test. l0: Martial, Epigram Xl 56 (ed. w.c.A. Ker, Loeb classical Library, London (Heinemann) - cambridge, Mass. (Harvard University press) 1920,
p. 278)
Quod nimium mortem, Chaeremon Stoice, laudas, vis animum mirer suspiciamque tuum? hanc tibi virtutem fracta facit urceus ansa, et tristis nullo qui tepet igne focus, -s et teges et cimex et nudi sponda grabati,
et brevis atque eadem nocte dieque toga. o quam magnus homo es qui faece rubentis aceti et stipula et nigro pane carere potes! Leuconicis agedum tumeat tibi culcita lanis r0 constringatque tuos purpura pexa toros, dormiat et tecum modo qui dum Caecuba miscet convivas roseo torserat ore puer: quam o tu cupies ter vivere Nestoris annos et nihil ex ulla perdere luce voles! rs rebus in angustis lacile est contemnere vitam: fortiter ille lacit qui miser esse potest. Test. (edd.
ll:
Galen, Crmmcntarii in Hippocratis De victu acutorum I 15 (144) Mewaldt - G. Hermreich - J. westenberger, corpus Medicorum (iraecorum V 9, l, Leipzig (Tcubner) 1915, p. l2g,3l_33) rltieirvuc 6d rai tuq Il6].].4roq rci 'AOqvciou roi Xarprlpovog rai 'Apre-
J'
TESTIMON:A8‐
Test.
8:
11
Cosmas Indicopleustes, Topographia Christiana
Xll
4
Those who wrote histories of Egypt, namely Manetho, Chaeremon, Apollonius Molon, Lysimachus, and Apion the philologist, make mention of Moses and the exodus of the sons of Israel from Egypt. For as Egyptians and writers about Egyptian history, they too, httingly, relate the events that happened in their regions, but they also disparage Moses as one who provoked a sedition and who stirred up a mass of beggars and lepers and led them out of Egypt; and (they say) that once they had left for mount Sinai and Jerusalem, they called themselves Jewsr.
Test. 9: Porphyry, Contra Christianos fragm. 39 He (sc. Origen) also made use of the books of Chaeremon the Stoic and of Cornutus; from these he learned the allegorical method of interpreting r. the mysteries of the Greeks, and he applied it to the Jewish scriptures
Test. l0
: Martial.
Epigram
XI
56 '
too much, do you want me to admire and esteem your spirit? A jug with a broken handle creates this virtue for you. and a sullen hearth warmed by no fire, and a mat, bugs, a framework of a bare cot, and the same short toga for night and day alike. Oh, how great a man you are, who can do without the dregs of cheap red wine and straw and black bread! Come, let your pillow swell with Leuconian wool, and let woolly purple enwrap your couch, and let the boy sleep with you who, while he mixes the Caecuban wine, tortures your guests with his rosy mouth ! Oh, how you will long to live Nestor's life-span three times, and want to lose nothing of any day ! In poverty it is easy to despise life; that man only shows a strong character who knows how to Because you, Stoic Chaeremon, praise death
t)
be
wretched.
ll: Galen, Commenturlt on Hippo<'rutes' De vi(tu acutorum I 15' He (sr'. a Greek ausur flrom Asia Minor) demonstrated that the books
Test.
rt:STIMONIA tt-t2
pr&bpou roD oorrcd ri)")'rov oupp(lprupouo(rq.
rii
rrv.ov oiorvror6v dv6o(alv pipl,oug c0r6
Test. 12 : Tzetzes. Errgc.sr.r in ltiarJem I 193 (ed. A. Lolos, Der unbekannte Teil der Ilias-E.rcgc.si.t tlt,.s lolrunnes. T:et:cs, Konigstein 23-2rJ)
(Hain) 1981, p.
43,
yup 'A01vd rprttdrq. rbq no),),u*g einov, dl,l,rlyopeircr. ra,rc pdv ycp norrlrrrrlv uirtovr-rpiov rcui riiicruv, ilv nprbrouq to0q Aiyuntioug gqoiv ir Xurprlprrrrv iirdd['r 0c]..vraq or'ti],],qyoprdrv rai pu0rov rc nepi t6v 1u;yri),o', ru i [y4]"6v roir, drr;]"r:oti;porg 6r6dorerv, pu0rr6g .A0qvd ],6yetai ttq r;ivcrr Or:ri. roirro 5r) rprrrdq ti),).r17opcirar ro pu0rrcov. Krl,. t1
TESTIMON:Al卜
12
of Polles, Athenaeus, Chaeremon, Artemidorus the son of Phocas, and of certain other famous augurs2 bore witness in support of his opinion3. E-regesis o/ the lliad | 193 For Athena. as I have often said, can be allegorized in three ways. For according to poetic licence and freedom, which Chaeremon says the wanted to teach the great Egyptians were the first to teach - since they and lofty things to the uninitiated by means of allegories and mythst ---,
Test. 12: Tzetzes.
Athena is, mythically spoken, a goddess. And this mythical element can allegorized in three ways :
etc.
be
FRAGMENTA
Fn,r<;l.t'x tn Cr'nrn
| 288-292 (ed. B. Niese) rai yup o0toq Aiyunttarqv rlfr:ruour Xurpqpovo. ;u;ru toOtov Boul,o;,rur rpdorov loropiuv ot,yypugctv xui npooOeiq tcilto dvopc toO Baoil'eo4 iinr;p ci Muvr;0rilq 'Apr';vorgrv Koi rov trlov aito0 'Papeoorlv, g4oiv 6tr rutu roirg iinvorrc i1 -lo"rq r)pdvr1 tdi 'Apcv6gct pcpgopcv4 u0tov 6rt to ir;pov uitiq tlv ta-l nol.r:pup rutcoranrut.
290
l:
Josephus. Contru .4pioncnr
rci toitov
ir;poy1'ru;.tpurctr. A
iyirntru
6'
uitoig dvopctc t;ivct t(t
ptev
Mrrlilor;i Tror0r:r'. r(r tir)'l<'lo{nqr 11r;tcor1q. routot)q 6'cig flq}'ouotov d}"Ociv xui cnrrrrlr;iV prrl-rtrior rl)r(rK()\'T(roKrol rtrtttl"t:}'r:tppcvutq i-,no tol 'Apevriltproq, ii.q oir (k:),r;rv'
r:i; tqv AiTt,nror' 6ruxopiit;tv' oiq qrtriuv
ouv0epr:vouq
i;ni rrlr' AiTrrnrov otpurrl-)o(n. rr\r, iir) 'Apcvorgtv or)1 0nopcivovro rrlv i;qo6ov' uirtdrv r;iq Ai0roriuv er)yr:iv Kuro)"lltovru trlrr ltrvuiru Elruov. i1v 'Pupr';ooqv. ov rivdp<,> xpuBo;rr:r'1r' i;r' ttor ontl).uitlt; rr:rt:il' nui6u civopc 'lor,iiuior,q ()cvtu r:xdrdl_I.ur rt'rir_c r:iq rqv luplav civraq nt:pi ciroot puptu6ag xui rov ;"rcr.'
nutt:1'lu 'Allc\(')erv
rr
tr-1c
Ai0toniag rutodi;(uo0
rui
tu0to
ir Xurp{gt'lv.
f ragm. 2 : Michacl Pscllus. IIlrt\g roirq i;1'rtotrlouvtuq noou livr1 tdrr' gtl"t'roorporrpr:vorv
ioyrov (edd. E. Kr-rrl.z-F. Drexl. Midn(li.s P.sclli st'ripttt trritktnt
l. Milano 1916. 441-.146) n1-xirr(rv 1r; iiru),irotllrrrr roirror; trjr'
vor)olv, Aiyunrrt'lt 6r) rtri toirtot, rov
'Eyril dc Xcrpillrovr rtir oorp
鵬羹ＦＥＦ ・
THE FRAGMENTS
I : Josephus, Contra Apionem | 288-2921 After him (.st'. Manetho) I want to examine Chaeremon. This writer likewise professes to write the history of Egypt, and he agrees with Manetho2 in giving the names of Amenophis and Ramesses to the king and his son3. He then says that lsis appeared to Amenophis in his sleep and reproached him for the destruction of the temple in the waro. The sacred scribe Phritibautess told him that if he purged Egypt of its polluted population, he would cease to be alarmed6. The king thereupon collected 250.000 diseased persons and banished them. Their leaders were scribes, Moses and JosephT, the latter even being a sacred scribe. Their Egyptian names Fragm.
were Tisithen, for Moses, and Peteseph, for Joseph8. The exiles on reaching Pelusiume met with a group of 380.000 persons left there by Amenophis,
who did not want to bring them over to Egyptto. With these the exiles concluded an alliance and marched against Egypt. Amenophis did not wait lor their attack but fled to Ethiopia leaving his wife pregnanttt' She hid herself in some caverns and gave birth to a son named Ramessesr2. He' on reaching manhood, drove the Jews, to the number of about 200.000to. into Syria, and received his father Amenophis back from Ethiopia. Such is Chaeremon's account
r -5.
16vr1 tdlv gtl"ooopp. 443-446 eoup€vov troyov I will hrst put an end to their quarrel (.sc. between the Chaldaeans and the Egyptians)', for they contend with one another about chronological priorities. For the Chaldaeans date their own wisdom back about 400.000 years into history2, while the Egyptians surpass even this number in their traditions. And the Chaldaeans present themselves as the teachers of the Egyptians, whereas the Egyptians boast that it was the Chaldaeans who wished to become disciples of them and that they themselves had a more exact knowledge of the movements of the heavenly bodies than those people. Now, when I read the wise Chaeremon, a man noble-minded and in high repute for the composition of his History3, I found that" the wisdom of the Chaldaeans is older than the one zealously practised among the Egyptians, but that neither people was the teacher of the other, but that both have their own champions. And the Chaldaeans tell this lalsehood
Fragm.
2: Michael Psellus, flpoq toiq dptorlocvtuq rooo
10
RACMENTU M 2
「
ε 謎l:iぽ [ll轟 鞣 ∬yO:iY::i∬ √ ::な 暮 ;v￡ll:翼馳 :Tw ∬ :認 Ъ I:F補 撚 6∬ ;￡ :霧 野温W献駐躍乳 艦w: l晰 襟 轟胤lI露 l:踏 義lmttL乳 驚::品 躍観 :FI 搬:靭 ち 席絆隠等 驚じ lttT凛裏峨 l認 :秘 鶏 OЪ α h鰤 認留鶴 m)彙 FH:盤 恥:躍 ё 嚇:蝋 溜 ↓σ 。 α 。 K籠 I:肌 :Wi∬ 9譜 T01Hfi輩 ttL」 J81罵:::よ α milτ 8VOs iK Vメ
ittlょ
:震
v
Iω dvvη G γεV6μ
μ8V09 δOρ αV, α9
445
πρあτoV
:も
:ξ
lよ
｀
αもτあ v
::
― τls μ86η μβptヽ ■ q ζOVη G d91K8■ 0, iχ 06oG ημ918σ ´ ｀ Eρ μoO Kα i Aπ 6λ λω vo9 8α じτёV γ8Vε αλOγω v. o9 δ ￢ Kα i
λ〔 〕 じK8V, βεβασ〔
aπ (lτ η
π8p18λ Oぬ V
Kα t
τnV
γεVOμ 6Vη V
ёζ
σoμ v ё παπε lλ nσ α ηc σ8λ ηVlα Klilv Cπ lσ K6τ l161V 69 ё πε i μ C s, Ё ηδ σ lλ α 86ε 60α 1 0`λ Olε v d9'o3δ ぅπ Oλ λ Oσ τ Oc `vη Πρ β ωτ ε も V α も τ あ με O'6v S ipξ ε
avdγ
k‐
v・
δl
・ Pα Ψ 〔 Vlτ os,
Ov
δ￢ Kα i ζOvτ α うq αδηV
Aiγ じπτt(Dv μ60ol Kα τdγ Otlσ l Kα i pt Kα i VIKlσ α △nμ ητ Vτ αKα l λ αβ 6vτ α
α301s avdγ ol)σ l, σtlγ Kl)β 〔 〕 tiσ ctvτ ατ l πap｀ αも τ ￢s χCtp6μ αKτ pOv χp6σ ov Σo91α δ ёAlγ じ πτ (ω v τ ёπlivτ a λ 81v σじ Oλ l(bs τ d τ 8 τ あv086V81δ η μβ `γ iv k‐ lβDτ 1019 aπ OKpも 7tτ 〔 〕 lV,τ ￢ v Σ αδ ёμ6vη v aπ ёτ ぁv τ ε lχ ov aπ OKρ εα 91γ γ μ V― V68ι V π plτ τ 〔 】 oi δ ёδtα Ψ〔 p6v■ 0)9 τ 〕 lol, あs Kα i 6 λ 6γ o9 nV σo91α v Aiγ 6π τ v.o3■ ol γ dρ π O■ 01 1lV Vt,χ ￢ V aπ α Oα vα τ 91lσ 〔 iσ α vτ 8G ё λξ 8σ t κ αt πλdvalc ρ (〕
aμ t)olτ 。19 1Vdγ Kα σαV Kα i 卜 tiχ ρt ■6α s Kα t λ10oo
Kα ταβtβ liσ aVτ 8ξ
αtiOls
8is τ￢V OiK81α V ζd)Vη V liπ OK(1■ lσ τησav μ〔αV δё τo19 πασlv dρ χnv iπ lσ τn‐ ｀ ｀ 6α Vτ εq παlζ OじσlV ёV τo19 μ て lК εivη v 08019・ '′ Iα Kχ os otiV πα αもτOts Kα t ρ
Πρ〔 α■o9Σ dpα πtS
`〕
tε
καi Σ81λ ηvOξ
Kα t
Σατ もρωv γ
λ6μ op9oV・
i8ρ dKωV
τ 〔 :μ Oρ 9α i K(lt lβ 〔 `vosv dλ lω V avaπ λ τ 019 τ ёv χopё τ Ov 08う Kα t ё=Aπ ls ηpOo01v αも αも τ o19 μ 6σ χ os()〔 〕 6s,iπ 81δ ￢τ aλ λ u μ αsあ v λ ε じ Kё v 6χ 81 τ ёμ oπ ov. τ dc `λ ttλ α ε ёりも δ σ819 olμ αl τ `τ あv γlγ voμ lδ 6τ ε σ K〔 λ λ V α τ llttbσ l Kα i μ￢ μ s v・
`v(ov Kp6μ μl)α ,6τ l αもτoμ ttτ tlDs βλαoτ dvOt,σ l,Kα i τOV dγ vov,6τ lも πo6τ ρω vVtiμ 8VOs Kα t τ liV´ HpdKλ ε 10V λ 100v,6τ l ё δσlδ ηp10V, 96λ K8τ al τ τnv τ8 μtltaV τ6v τ8 KdvO(lρ Ov Kα i τ V ￢ μηλOλ 6vOη v Kα i τaλ λα τov ζ¨ v
ε is dγ vε iα v π lσ τ 868τ α l、
6σ α μliう K δtα δOχ ￢⊆
εlτ ηv γ σtV μdλ lσ τα δC Oα じμdζ Otlσ t τёV Kη pOδ 6τ v η Kα t τηVこ γχ8λ t)vK(1l`χ τёv γゎπ(l`Vε κut ili μ8τ αμ8Lβ 6μ8Vα d9'ι τιρOり γ εiq
`vODs
「
RAGMENT2
for the following reason. The Nile once flooded the country of the Egyptians and destroyed, besides their other possessions, all the astronomical data which they had collected in books. Then, because they needed to know the eclipses and conjunctions, they collected the basic data about these from the Chaldaeans. The latter, however, being malicious in the matter of communicating these data, altered the times in their calculations and gave out the movements of the planets and fixed stars contrary to their natural order. Then. when the Egyptians were in great uncertainty concerning the principles, they made themselves the disciples of the Chaldaeans and brought home the true knowledge of reality and inscribed these subjects on baked bricks in order that neither fire could touch them nor the water. when it overflows, could damage thems. And so the Egyptians, who were unfortunate with regard to their own wisdom, again gained their end after having been deceived by the Chaldaeans. Their own wisdom was inaugurated by the very old Ninos. The fourteenth after him, Ioannes, came from the southern zone clothed in a fish-skin, and he traced his pedigree to Hermes and Apollo6. He, in fact. was the one who lirst ruled as king over them; he cheated them by holding out as a threat that there would come an eclipse of the moon (which actually came of necessity) if they did not want to be ruled by a king. One of the many kings who ruled over them since then was Proteus; and after him Rhapsinitus, of whom the Egyptian traditions say that he went down to Hades as a living being and came up again after he had played at dice with Demeter, prevailed over her and taken her golden headcloth
from her. Egyptian wisdom is' to say all things symbolicallys, to conceal the images of the gods in little boxes and to hang from the walls only the Sphinx. Egyptians are very remarkable in their wisdom, as indeed tradition says. For they were the first people to represent the soul as immortal and they compelled it with unspeakable attractions and wanderings and, having forced it to come down even into grass and stone, they restored it again to its own zonee. Having established one principle for the universe, they deal playfully with the gods below itto: they have lacchus, Priapus, Sarapis, Silenus, and a kind of strange-shaped Satyrstt. And florms of falcons and ibises fill their choir of gods. Also the bull Apis is a god in their eyes, because it has a white forehead whereas the rest is black. Because, I think, they do not know very well the nature of growing things, they honour the squill and onions since these bud of themselves, and the chaste-tree because it is believed to induce chastityr2 when strewn in bed, and the magnet because it attracts iron, and the fly and the beetle and the cockchafer and all other animals that are not born in genetic succession I r. rhe vurrure, and
Y::: "l :ll,'17."0,Ti1:'l_' _?"1:''-_o:::',iT ::f.:10
:RAGMEN「 A24
.r.16
ilrcpov. pcrpoDot 5r ruq otrpcviotr,q xrvrlocrq rbg diprora ra,i rov iil,tov 0eov iiy4vror pcytotov. \yuxaq rc rdor toig ciorporq 6t66cot, rai oupna0etav toig cluorv r:iooyouorv cipprlrov, oiov re ru 6tr1pr1p6vc, ei dl"Oorsv dq rctro npoq rovbr; i1 rovbe rdv nirivqru. oupnaOelv, oiov Kpflooav porcvqv rci
nrrpov Aiyunrtov rai 6oti:ov 'lBqprrov, lpqopoig re npoocv6Xouor, rco,i ro 'Apgrapco ptrvrciov pu)"rorc rlyo0vtcn nrototctov. rota6tq pev roi f1 riilv Ailrrnriov oorpto. Fragm. 3: Origen, ('ontra ('cl.sum I 59 (ed. 132, Paris (Du Cerf) 1967. p. 236)
M. Borret,
cni pr;yol.otq tcrrlprlrut npulpaor rui pelioratq
Sources Chr6tiennes
petapol"crlq rdrv dni
1r1q
6'iv rdr nepi roprltdv Xatprlpovoq ro0 rtrrltxoU rivtr rponov io0'6te rcai ini lprloroiq doopfvorq ropflra,r uvutr;r)"ov, roi. drti0r;ror t4v ncpi rourov iotoptav. tirrvdpr;vu. rivcyvcrrpcv or.ryypupl.torr
Fragm. 4: Porphyry. Epi.srulu ud Anebonem II 8-9 (ed. A. R. Sodano, Naples (Arte Tipografica) l95tt. pp. l8-21) (8) ndvu ii6 pe Opattct ndq rioq rpclttouq ncrpa,rc],oulrsvor inrrorrovru.r tiq y;ipouq rai 6iratov civor ri(roirvrrq rov 0epanowc, ra ri6rro o0roi rcl"crro0cvrcq 6p&v inopcvotrorv rci rco0cpQ piv pn ciwr d( dgpo8toiolv orlr r)v rc.l"o0vrr [ntrrouoorcv, uritoi 6e dyerv eiq napcrvopc dgpo8iorc rouq trrlovrtrq orir drvoiorv. rai rino dpryulrrlv dro1flq pdv rel"etiouorv Seiv uivct rouqfrnog4rcq. ivu pr1 roiqrino tdrv o
FRAGMENTS
2-4
13
They measure the movements of the heavenly bodies in the best possible way and regard the sun as the greatest god, and they attribute souls to all the stars. And they implant an ineffable affinity into reality, so that it is possible that separate entities could feel this affinity if they would come together on this or that planetrs, for instance, a Cretan herb, an Egyptian feather, and a Spanish bone. They rely on oracles and they believe that Amphiaraus' oracle shrine is by far the most trustworthy. Such is the wisdom of the Egyptiansr6.
3: Origen, Contra Celsum I 59' It has been observed that at great events and at the most important changes of earthly affairs, stars of this kind appear which signify either Fragm.
of kingdoms, or wars, or whatever may happen among men which can shake earthly affairs. And we have read in the book On Comets by Chaeremon the Stoic how comets have sometimes appeared even when good events were about to happen, and he gives an account of these2. changes
t Fragm. 4 : Porphyry, Epistula ad Anebonem II 8-9 (8) It troubles me very much how they (.rc. the gods), although invoked as superiors, can yet receive orders as if they were inferiors; and how, although requiring the worshipper to be just, they yet submit when commanded to do injustice themselves; and how they refuse to listen to one who is not clear of sexual pleasures when he calls upon them, although they themselves do not hesitate to lure just anyone to illicit sexual pleasures.
They also command that their priests must abstain from animal food so as to avoid being stained by the vapours from the carcasses, although they themselves are strongly allured by vapours from sacrifices; and (they command) that the initiate must not touch a dead body, although it is for the most part by means of dead animals that the gods are evoked. But much more absurd than this is that by means of threats a man who is himself subject to any influence whatsoever - should attempt to frighten not just a chance demon or the soul of a dead man, but king Helios himself and Selene or any other in heaven2, therefore uttering lies in order to make them speak the truth. For3 to say that he will shatter the heaven and disclose the secrets of Isis and show the ineffable secret in Abydosa and stop the solar barks and scatter the limbs of Osiris for Typhon6 is this not the result of an excessive stupidity on the part - threatens things that he neither knows nor can do, and an of him who excessive degradation of those who have been frightened by a vain fear and by fictions, quite like silly children? And yet even Chaeremon the
talk also among the Egyptians, and they say that these and similar methods have a very forcible effect (upon the gods). sacred scribe records these things as common
{'
14
IRA(〕 MENTA 4‐ 7
(9) ar)tni 5e
ui c01ai riva ilorrorv }"oyov, rov
i(
il.6oq dva<pav6vrc. l-eyouoor
rui iri rrir }'art(r rca0r1pr;vov rui iri n)"oiou votrril,)"opevov rai rcO'rilpov r(iq Fopeoq ripcipowc rui rutu (65rov psro.oxnlro.rt(opevov; otjrro yu1'r pcorv uitonrcioOur. riyvooirvtcg iirr rd [6tov naOoq rflg cr)tdv govrooiuq ireivrp nr;ptuntorrorr'. Fragm.5: Porphyry. Iipistulo utl ,lnt,lnnem ll 12-13 (ed. Sodano, pp. 23-25) Xutprlprov piv yrip xui.i d),ior oi6'ti)"),o rr npo rdrv 6pop6varv rooptrrv ilyo0vtcr, iv ripXilq ),6y
F'ragm.6: Eusebius, Prut'purutio I:tungalic'u Ill 9, l5 (ed. K. Mras, Die griechischcn christlic:herr Schriftsteller 43,1 : Eusebius g.l. Berlin (Akademie Verlag)
19,54.
p.
130)
rui 6 Xutprlptor,6r) prKpQ ipnpoo0ev ipapruper oi6'ti),},o rr npd roD ti1-rtrtpr:r'ou rooporr ror,g Aiyrinrfqq,q rlyeioea.r or)6'ci]"],oug Oeouq n]"r1v t6v nlavrltolv rui rdrv l-orndlv tior/:p
T: F-usebius, PrutTtrutio Evangt'lica Ill 13.8 (ed. Mras, p. 147) 6 tic rui t
「
RACMENTS47
(9) What sense do the very prayers have that speak of him who emerges out of the mud and is sitting upon the lotusT, and who sails in a ship, and who changes his shape every hour by being transfigured according to the signs of the zodiacE? For thus, they say, they experience a direct vision of him, not knowing that they attribute to him a peculiar impression of their own imaginationo. Fragm. 5: Porphyry. Epistula ad Anehonem ll l2-13' For Chaeremon and the others do not believe in anything prior to the visible worlds 2. stating that the basic principles are the gods of the Egyptians and that there are no other gods than the so-called planetss. and those stars which fill up the zodiac, and all those that rise near thema. and the sections relating to the decanss, and the horoscopes6, and the so-called mighty rulerst. Of these both their names and their treatments of diseases. 'l and their risings and settings, and their indications of future events can be
found in thc &r/rrt'.sr'/r irtiat'a8. For he sawe that those who say that thc sun is the creator (demiurge) make the stories ol'Osiris and Isrs and all other priestly tales refer either to the stars and thcir appearances and disappearances and risings in which they revolve, or to the waxings and wanings o[ the moon. or to the course of the sun, or to thc hemisphere of the night or the day, or to the riverro. and, in gencral, that they interpret everything as referring to physical things and nothing in relbrence to incorporeal or living beings". (13) And the majority of them made even what is in our own power depend upon the movements of the stars. binding all things down, I do not know how. by irrdissoluble bonds of necessity. which they call Heimarmcnc, and making all things depend upon those gods whom they worship. by temples and statues and in other ways. as the sole liberators from Heinturment't
2 .
: Eusebius. Pracpuratio Evangeli<'a III 9. l5 ' just beforc, we had Chaeremon as a witness that the Egyptians And believed in nothing prior to the visible world nor in any other gods than the planets and the other stars, and that they interpreted all things as relerring to the visible parts of the world and nothing in reference to Fragm. 6
incorporeal and living beings. Fragm.
7:
Eusebius. Praeparatio Evangelica
III
13, 8
But the very wise man (.rc. Porphyry) unawares makes the Egyptian mythologies again refer to immaterial powers. For you have heard in preceding chapters that he admitted that Chaeremon and most of the others believed in nothing else prior to the visible worlds and gave the Egyptians pride of
16
r()t)r()t),q 7trp Truvr(r {;iq
lRへ (1ヽ 11:ヽ IA 710
t(i (pt)otKti rtri oirtiiv r;iq ri'crtopritorrq rai (dlooq oioioq
i1r114r'r;i,r;rr,.
Fragm. 8: Porphyry. I:pi,stulu ud ,,lrtt,futttttn
II l5 (ed. Sodano, pp.26_27) r;i tir) tir;i xui roirr
Fragm. l0 : Porphyry . Dc ,.lhsrirtt'n rrrr lV 6-ll (edd. J. Boutl-artigue - M. patillon. Paris (Lcs Bcllcs Lst(rcs). lirrthcornirrg) 6. rti yoirv xtrr<) toir-( Aiyr,rcri
n(r6rq pi' itro ri0rlorv n)'r;.r'r;fi'g. rurnorcl"l"er 6r) rn na0r1. SreTeiper 6i: n;log oirvr;or' rt\r' pior'. ),rrtirrlru
FRACMENTS 7_10
placer, for these interpreted all things as referring to the physical world and nothing in reference to incorporeal and living beings. Porphyry, Epistula ad Anebonem ll l5l But if it is necessary to say this apart from those things, it does not seem right to me that you conclude that it is impossible to know the science of astrology because there is so much discord about it, or because Chaeremon or some other one has spoken against it2.
Fragm.
8:
9:
lamblichus. Dt' Mysteriis VIII 4r all the others who treat the first causes of the world explain these ultimate principles. Those who teach about the planets, the zodiac, the decans, the horoscopes, and the so-called 'mighty ones', and 'rulers', reveal the particular distributions of the principles. The things written in the Salmesc'hiniaka contain only a very small part of the Hermetic system. And the science of stars, or o[ their appearances or disappearances, or of the waxings or wanings of the moon had the Egyptian aetiology only in the last place2. Fragm.
Chaeremon and
Fragm. l0: Porphyry. De Abstinentia lY 6-81 6. Chaeremon the Stoic tells in his expose about the Egyptian priests, who, he says, were considered also as philosophers among the Egyptians, that they chose the temples as the place to philosophize2. For to live close to their shrines was fitting to their whole desire of contemplation'3, and it gave them security because of the reverencc for the divine, since all people honoured the philosophers as if they were a sort of sacred animals.
And they were able to live a quiet life. as contact with other people occurred only at assemblies and festivalsa, whereas for the rest the temples were almost inaccessible to otherss. For it was requisite that those who approached them should have purified themselves and abstained from many things6. This. too, is as it were a common law of the Egyptian temples. They renounced every employment and human revenuest, and devoted their whole life to contemplation and vision of the divineE. Through this vision they procured for themselves honour, security, and piety, through contempla-
tion they procured knowledge; and through both a certain esoteric and of life. For to be always in contact with divine knowledge and inspiration keeps them far from all kinds of greediness, represses the passions, and incites them to live a life of understanding. They practised liugality and restraint, self-control and endurance, and in all things justice and freedom from avaricee. Their disinclination for social contacts made them impressive. During the time of the so-called purifications and fastsro thev did not even have contact with their nearest kinsmen and those of venerable way
18
「
dVα γ Kα ias Kα i
πpё s
RAGMENTuM lo
σじ vα γ v86oじ σ l χ ε iα S ii dγ vε じ τ ols μ ρ ε ηptα τ 6oじ σ lv ￢Kα Oα ρ
i8ρ Oじ pγ iα ζdγ lα Kα τ αvε μ6μ εvolC・
μCv τois δμ01019 ёπεμiγ vじ vτ O,崎
｀
τδV δe
dλ λov
dδ じ τ α
χρ6vov dπ λ06σ τ8ρ OV
vδ こζωτlKOV τ16 0ρ σK81α η 9 oも δ8Vi σじV8‐
β10じ V・ こ9α ivOv■ O δC d81 08あ V n dγ αλ liτ ω v eγ 6s,3iτ O1 9`ρ ovτ μ εc ii πρOη γo6‐ γ μ8VOl ii τdσ 6ovτ 89 μετd K6σ μOu τ8 Kα t σε v6τ τos・ あ V ёKα μ η oτ Ov Oも τ590s liV, dλ λd tlvOs ёvδ ctξ ts,じ σlKOも λ6γ oo. τё tt σ8μ Vё V KaK τ05 Kα ταστ n‐ μα■OS tω ρα■0.π Opetα τ8 γlip iV εi'τ αKτ Oq Kα i λ β μα Kα 08σ τηKδ s eπ ετη_ 868τ O,あ 6τ 8β Ollλ 081ε V `μ n Kα pδ 6τ lv・ 6λ os dv109・ i oも
δ ら αμ τ ε γ η μ σ δ ёσπ εδ O,μ pl μ ε lδ ldσ ε γ ωq dε i δ C ё vτ 6s■ Oo σ ■ OG α i χ ε iρ ε σ6μ ‐ χ lμ α s. Kα i`π `volτ `χ ё oλ 6v γ 8 1iV Kdσ τ β dξ 8ω c eμ 9α vτ lK6v, ωτ ￢q τ V ё v τ Ois icρ Ois・ ηvこ λαχε πλε loじ c γ lip σ αv ai tdξ ε ts δ 〔 α αδ ёλ ηKα t &98λ nS・ 01voじ γ ap Oi ｀ ぅ Cv oも δ 6λ ω ё6λ 〔 μ αЁ ε s, Oi δ 6ovτ o, v86ρ 嘔 )v atτ lあ μ γlσ τ ε vOl β γ λdβ αs Kα i πληpω σlV K89α λ￢ξё μπ6δ 10v ε 86ρ 8σ tV, a9pOδ tσ iω v τ εё αv αもτ ёv 9α σ Oρ ε ε lc 8π 198ρ 8tV τ α6τ η δ ζ ёKα i τ Ov dλ λ ωv ε も λαβωξ81χ OV, αpτ ols με v oも δ ё6λ ωs ev τ αiζ dγ v8〔 αts χpCOμ ε vOl・ 8i δ oτ ε Vも σ 6もπ μn dγ V86o18V,σ も 9 K6π τ ovτ ε o πOλ もγ dp αも s tiσ 010V τ τ oO `π τ じ Vdμ 8ω ξKα Oα lpε iv ё αv ￢ξδ 9α σ ｀ τ Ov〔 ,σ σ ωπOV ё λα(Ot)δ dπ 81χ OVTO 卜 tOv あξτ ё πoλ 6, 01 7tλ ε τ στ Ol δ c Kα t παVτ ε λ Oξ ε l δ Oじ μ ε τ li λ αχdv(Ov χρnσ αtV■ 0,π αVτ 8λ 09 6λ 〔 i γ 9Kα 60ov `π παpη γOρ ησal τ liV α 160η σ lv 7 ■ あv μtv 03v ё κτ ёs Aiγ も π■ oじ γ lγ VOμ v βpω μdτ ωv τ 8 Kα i π o崎 v oも 0`μ ls iv dπ τ `Vω εoOal πOλ 6s τlc Oも τ ωG τρじ 91s aπ 8K`Kλ εlσ τo ■6π os. ■うV lτ
lτ
iξ
｀ δO Kα τ αもτnV τ V ￢
6σ αμ 6vtlχ αii
AIγ じπ10v iχ o6ω v τε dπ ε〔 Ovτ O πdvτ ① v Kα i τετ απ6δ ov χ ρ
πOλ υ ・πτ σχlδ il ημηK8pα σΨ6ρ α t 6σ ασ αρ K09dγ α ηVω V δ πoλ λol δ O κ αi Kα Od71α ξτ あV iμ Ψも v Kα ω i ё V ε τ α iら V81α lc χ こπαvτ cs, γ dγ ｀ 6π 6τ 〔 〕μηδOё V πpOσ 18V■ O Kα i μivτ OI Kα i τ Ov dλ λ ωv Oも K aσ じ K09aVτ η τ ov ｀ iπ o10も v10 π apα llσ lv,010V τ фv β00V τ d9 0η λ ε (ac π αpη τ Oovτ O,τ фv δdppc_ vω v 66α δ lδ l)μ α ii Kα τ dσ π tλ αn iτ 8ρ 6χ oα αλλliσ σOvτ ατ op91 ii ρ ηπαρ l μ iτ
δ8δ αllα σμ〔 〕 vα , ωξ ηδ К η α(lrl)σ lω μ8vα τOIC π6vots η τlμ ωμ8VOts 8μ 98pl, O｀ 6Vτ lv｀ OtlV olov dπ 〔 [iil Kα 〕 lKα σμёV itε tη , ii ёτ8p690α λ α μ η πpOG avopω _ ｀ πε 〔 αv ι μ96pε tα v v86ovτ α μl)ρ iα l δこλλαl παρ ατ ηρ ησ819 [Kα τ ￢G π8pl αもτ d τ vη s τ фv Kα λOじ μiv(Ov μ00χ 009pα γtσ τ ov dχ pl σ じ Vτ dξ 8ω V π pOliγ 00｀ `χλ σαl βlβ lα κ фv_ 7tε p18ρ γ 6τ 〔 〕 OV δё pi τ τ l π ε d πτ ρ 6vα μ ηvli, 010v τ ρじ γ ￢ t〕
lσ 0181V
ilρ α dp、 ξγ
こ αv,π Oλ λαχl τ O ζ 9α σ λλαβぬv aⅢ ησlv,μ lσ Oё v ΦOV σじ
FRAGMENT 10
19
their own blood, nor with almost anyone else when they were in contemplation,
with those who were pure and fasted together with them for the tt, or with those who divided | 2 among themselves the rooms of purification and fasting t 3 which were inaccessible to those who were not pure and which were set apart for the religious services. But the rest of the time they moved more easily among those who were of their order, but they did not associate with anyone who stood wholly outside their religionta. They were always seen near the gods, or rather their statues, either carrying or preceding them in a procession or setting them up with order and dignity. And each of these acts was no empty gesture, but an
except
necessary duties
indication of some allegorical truth r s. Their gravity was also apparent from their behaviour. For their way of walking was disciplinedr6, and they took care to have a quiet lookrT, so that they did not blink when they wanted to do so. They seldom laughed, and when it did occur, it went no further than a smile18. They always kept their hands within their dressre. And each had a symbol indicative of the rank he had obtained in the hierarchy, for there were several ranks2o. Their diet was frugal and simple2r, for as to wine, some did not drink it at all and others drank only very little of it22, for they alleged that it caused injury of the nerves and dizziness of the head, which impedes research, and they said that it induced sexual desires23. In the same way they were also cautious with respect to other things : they did not use bread at all in the periods of purification and fasting2at and outside these periods, they ate it with hyssop, which they cut into pieces, for they said that hyssop reduces the great strength of it (sc. the bread)2s. They abstained from oil for the most part, the majority of them even entirely. And if sometimes they used it with vegetables, they definitely took only a little, just enough to mitigate the taste (sr'. of the ve;etables).
7. They were not allowed to touch foods or drinks that were produced outside Egypt'u.A great opportunity for luxury had been excluded in this way. As to the products of Egypt itself, they abstained from all kinds of fish2?, and from such quadrupeds as had uncloven hoofs or had toes or had no horns, and also from such birds as were carnivorousts. Many of them, however, even entirely abstained from all animals2e. And in periods of fasting and purilication all of them did so30; then they did not even eat an eggtt.But also as to other kinds of food they practised a not unexceptionable rejection; e.g. they rejected the consumption of (female) cows32, and of such male animals as were twins, or blemished, or piebald, or of unusual shape. or tamed (considering them as having been already consecrated by their labours), or those resembling animals that are honoured
33
whatever imitation one may think oFa -- or one-eyed, or those that -verged on a likeness to the human form35. There are innumerable other
20
ドRACMENTUM
lo
αV・ 6S 03v μη λd0018V τ μ〔 ξ8ω s σωτηρ〔 OtOも η π8plπ 866vτ ε s, αilτ ov π8pliσ ταvτ O τ O γ6vo9 KOIVα i μtv δ1 0pη σK81α 〔τlves αもτal, κατ d γ δёτ фv iε p`ω v δtd9oρ ot, Kα i 01Kε lα l Kα O｀ こKα στOV 086v・ αi δё dγ v81α l`vη πdvτ ωv ёKα Odpε じOv. 6 δさ χρ6vo9 o5■ o9 6π 6τ ε σじvτ 8λ ε iV τl τ фv π8pt τliv iε pav μ6λ λolε v opη σK81α V, πρOも λdμ βαvOV iμ εpoV dp10μ 6v, oi 8τ τ αpdKOVτ α,01 δC■ o6τ ωv πλ810じ s,ol δC eλ dσ σoos,oも δ o■ 8 μCv δtlctv Kα t τ ol τ あ v iπ τ d λεlπ oμ `π δ v eμ Ψ6χ 。じaπ ε〔 μ 9, παVτ ёS μё χov.。 , παVτ ё s ё `vτdvOじ τ `vα λα 8 Kα t 66π p101)、 πpё δё πlivτ ωv d9ρ oδ lσ 〔 χ ωv 6μ lλ tα 9 γじvα lK― dπ oδ lδ oも c dπ αv
8ias dρ ρ 8vo9 μCV γ lip oも δ ёτ ёv こλλOv χp6vov μ8τ 81χ OV. τ p19 δ C τ ns q&π 8λ ooOvτ O
liμ ιρα
vt)χ ρΦ ,dπ 6 τ8 KOtτ ηG Kα i πρOこ ρiσ ■oじ Kα i π ё ρ Gも πvov.
δ oτ εσじ αtη Kα t OV81ρ 6τ τ 81v, π αρ αχρ pΦ τ μβ ё ￢μαdπ 8KdOα lρ ov λoじ τ σOμ`π u Ψじχρ ё V 03V Kut Kα li vこ pめ τ τ ё λ λ ov vτ ё o β 10V,0も μ Φμ ωσi χ ￢vOも τ πλ80Vdζ OVτ l K01■ ηδ tt α もτ o19 ё κτ あv σπαδ 〔 Kω V τ 05 9olvlκ os as Kα λ ooσ d19 8π λ 8K■ 0・ ξ 〔 lVOv δ t liμ lκ t)λ iVδ ptov 86 λ β 8λ ε ασμε vov も π60η ματ ηG `π tiσ KOじ V δ K89α λilc. ё δlΨ αv Kα i π81vav Kα i 6λ lγ oσ 〔 αv παpd πdvτ α τOv β10V ｀ 8 卜 ptα δα tapτ じ もτ あv τ ε〔 αS, 6τ l μητ ptπ dτ ots η α 8 πε i6palc η9 8γ Kpα τ 8i
t
)λ
tτ
χpあ μ8vol δl￢ γov dV0001 Kα i πpё G μ8τ ptα v
iσ χ もv 8も τ OVOl.
πoλ λli γOov
Kα τd ταs t8pot)ρ γlα G αV8δ
OVτ O βlipη Кαtも 7Lη ρ8τ ηματα τ￢G KOIVη 9 1σ χじOS `χ με(ζ ω δlipoじ V δO Vも Kτ α μ↓v8iq ёπlτ ηpη σlV Oも ραv〔 ω v,6vloτ 8 δёttγ tσ τεiα v,
ημεpaV δё 819 08ρ απ8iα V τOv ёω [Kα t τnV
Cσ π
08あ V,
v
k‐ αO｀ η
η τρLs η τετραKls, Kα τd τηV Kα i πρ09 δ6σ lv Kα τα‐
αv]μ 800t)ρ αVOも Vτ d τ8 τёv iiλ 10V
98p6μ 8vov,
`ρ ■0もτ otlζ もμvoう vτ εC τёv δё dλ λov χp6vov πp09 0ε ω ρημασlV dp10μ ητlK019 τ8 Kα i γ〔 〕 oμ ετptK01ら ,ё Kπ ovOovτ8c aCi τl Kα t πpoσ 8ξ εじ‐ piσ Kovτ ε q,σ じv6λ ωq τ 8 πεpi τ liv ё αγlγ V6μ εvol・ τё δ'α もτё Kα i μπ81piα v Kα τ
liσ uV
ё v τ ατ 81μ 8plots ё πε τ q7Eρ Oσ α G χ εμητ 8 nδ t,ov Vt,こ 1,91λ Oλ oγ 〔 γpじ πvOovτ ε s,こ τ ■oplσ μoう πO10tiμ 8vOI ΨpOVτ iδ αδ ε σπ6τ o19 τ 8 Kα KOう τ じ 8λ λ8じ ‐ 19 7tOλ τ 8iα c ё q.6 μ o8plaζ ovτ ε ‐ ё v δ π 6vos 6 dτ pじ τ 09τ 8Kα t lη v8Kns Kα δ 8ptaV dπ oμ α じ η ρτ ρτ pε t τ ols avδ paσ l,τ ёδ c dv8π t()も μ Ov ё ols aσ ε 8σ τ 改■ 01s ητ γKρ dτ 81aV・ 01γ 8ё V τ β ｀ Cτ 10ε vτ o π λε v aπ Aiγ も τ πτ Ot),δ 】 υ λαβ 06μ 8VOl ζ 8VIKas τ pじ 9as Kα t ё πlτ ηδ 86‐ (〕
t〔
FRAGMENT 10
21
the so-called calfobservations36 in the art (concerning these animals) of Still more treatises38' in systematic result even which sealers3T, observations turtle-dove a that for instance, elaborate (are the rules) concerning birds; by a falcon should not be eaten. For they say this bird is often seized reward that dismisses it thereafter, thus giving it its deliverance as a due the intercourse3e. In order not to come into contact with such a bird
for without perceiving it, they shunned their whole species' These'are some of the religious observances that were common to all, priests and but there were others which varied according to the class of and purification of periods were proper to each individual god. But the they period when fastini observed by all (priests) were clean. This was the Then they spent were to perform something pertaining to the sacred rites. more' others others forty-two, some a number of days in preparation4o, abstained they time this during less, but never less than seven daysar. And all above but pulsea3, from all animal foodo2, from all vegetables and at never they from sexual intercourse with womenaa, for (needless to say) three times any time had intercourse with males. They washed themselves lunch' and before bed, from rose they when vz', a iay with cold water, ejaculation an have to happened befoie going to sleepas. But when they In other bath. iheir sle.p, they immediately purified the body in a during-matters Their bed they also used cold water, but not so very much. daily haisa6, was woven from the branches of the palm-tree, which they call pillowaT' their was wood piece of and a well-smoothed semi-cylindrical paucity of food They exercised themselves in enduring hunger and thirst and during their whole lifea8. 8. I testimony of their self-control is that, though they practised neither walking nor swinging exercisesae, they lived without diseaseso and were themselves energetlc enough for average activities. Therefore they took upon servlces many and rites many burdens in the performance of their religious for the night the whici required more than ordinary strength. They divided day the and observation of the heavenly bodies, and sometimes for ritual, four for worship of the gods in which they sang hymns to them three or meridian, times51, in the morning [and the evening], when the sun is on the spent they time the of The rest west. the and when it is descending to search to trying always with arithmetical and geometrical speculationss2, out something and to make discoveries, and in general always busy with the the pursuit of learning' In winter nights also they were occupied in they same activity, being awake because of their love of learning, since
need not care for earning a living and are free from that bad the great expenses3. Their limitless and incessant labour bears witness to was It self-control' endurance of these men, the absence of desire to their they considered by them to be most ungodly to sail from Egypt, because master.
つ４
ドRAGMENTA
10‐
11
lroro' lrovolq ycp riorov cborcr roiq rota rcq pcorl"rrog Xpeiaq drqvaTxcopevotq. no),r)q 6e rcri tourotq rlv l"oyoq dppeivur roi6 narpiotg' prxpd 6'ei rorolvoroOeicv nopopoivovrrq, rinq l"auvovro. rai ro pev rccrt'd),r'10ctov gr)"ooorpo0v [v re roig npogrltcrg flv rai iepoorol"roraiq rui iepoypuppots0orv, Err 6d rbpol.oyorq. to 6i trotndv t6v icpdcov re rai no.oro<po1'rrrlv rci veoropov nl"fleog rci 0noup76v toiq Oeoiq ro0cpeuer piv 6poitoq. otitr ye prlv pet'drptBeicq xai dyrpareioq rooiobe . totoOru pdv tu rnr'Aiyunrtouq 0n'dv8pog gil,cl"q0ouq te rai drptpo0g iv tc roiq Iroircoiq npoypurtr6taru gttrooogrloawoq pepaptupqpeva.
Fragm.
ll:
Jerome, Advcr,ttr.s loviniunum
l.
II l3 (ed. E. Bickel,
Diutribe in
Lcipzig lTeubner) 1915, pp. 415-6) Cheremon stoicus, vir eloquentissimus, narrat de vita antiquorum Aegypti sacerdotum, quod omnibus nrundi negotiis curisque postpositis semper in tcmplo fucrint et rerum naturas causasque ac rationes siderum contemplati sint; numquam mulieribus sc conmiscuerint, numquam cognatos et propinquos, ne libcros quidem viderint ex eo tempore, quo coepissent divino cultui deservire; carnibus ct vino sc scmper abstinuerint propter tenuitatem sensus et vertiginenr capitis. quarn cx parvo cibo patiebantur, et maxime propter adpetitus libidinis. qui er his cibis ct ex lrac potione nascuntur. pane raro vcsccbantur, ne onerarent stomachutn' et si quando comedebant, tunsum paritcr hysopum sumcbant in cibo. ut escam graviorem illius calorc decoquerent, oleum tantum in holcribus noverant, verum et ipsum parum propter nausiam et asperitatem gustus lcniendam. 'quid loquar', inquit, 'de volatilibus. cum ovum quoque prtl carnibus vitaverint et lac? quorum alterum carnes liquidas, alterum sanguincm csse dicebarrt colore mutato". cubile eis de foliis palmarum, quas 'baias' vocant, contextum erat. scabillum adcline et ex una partc obliquurn in tcrram pro pulvillo capiti subponebant, bidui triduique incdiarn sustincntcs: cl unr()rcs corporis. qui nascuntur ex otio et ex mansione unius loci. nimia victus castisatione siccabant. Senet'ut' philosophi Jragntotra
う乙
FRAGMENTS:0-ll
For this appeared to them to be lawful only to those who were compelled to do so by reason of requirements of the royal court. There was, indeed, a strong reason for them to remain faithful to the ancestral customs, for if they were convicted of trespassing even in a minor matter, they were excluded (sc. from the were on their guard against foreign luxury and pursuits.
temples)
sa.
The true philosophizing was found amongss the prophetss6, the priests who had charge ofthe sacred vestmentss?, the sacred scribess8, and also the crowd of priests, shrine(?)-bearers6o, the astrologersse. But the rest - practise the same rites of purification for temple-wardens, and assistants6r the gods, yet not with such great accuracy and self-control. Such are the things testified about the Egyptians by a man who was a lover of truth and an accurate writer, and who was among the Stoics a very clever philosopher. Fragm. ll: Jerome, Adversus lovinianum ll 13' Chaeremon the Stoic, a very eloquent man, tells about the life of the ancient priests of Egypt, that they were always in the temple, laying aside all worldly affairs and concerns, and that they contemplated the nature and causes of all things and the order of the stars. They never had any contact
with women, and thcy never saw their kinsmen and relatives, not even their children, fiom the time they had begun to devote themselves to the veneration of the gods. They always abstained from meat and wine because of the weakness of the senses and the dizziness in the head which they experienced after a littlc (of this) food, but especially because of the strong sexual desires that are the results of these kinds of food and drink. They seldom ate bread. in order not to overload their stomachs; and if sometimes they did eat it, thcy also used pounded hyssop in the food so that by its heat they could consume the more heavy food. They used oil only with vegetables. but this too in small quantities in order to mitigate the nausea and the acid taste.
"What should I say", he said2, "about birds, for they (^sr'. the priests) abstain from egg. too, as if it is meat, and from milk. They said that the former (.rt'. an egg) was liquid meat, the latter (sc. milk) blood with a changed colour". Their bed was woven from palmJeaves, which they call barae. They used to place a low foot-stool, leaning against something and slanting down on
one side to the earth, under their head by way of a pillow when they sustained their lasting lor two or three days. Arrd the excretions of the body, which are the result of inactivity and of' staying at one place, are dried up by them by means of an excessively rigorous dietr.
24
rrRAcMl:NTA ll-14
Fragm. 12: Tzetzes,.E-.v,8c.rn in lliutlcm I 97 (ed. A. Lolos, Der unhekanntc Tt'il der Iliu.s-E.rcge.sis tle.t lolrutrne.t T:ct:t,s (A 97-609). Konigstein (Hain) l98r, r l-12)
papeicg 1t;ipaq rige(c' ijl,tog xci tu ororlcin rai ra totc0rcr nuwc o0 ro[u or)1 i'in].u or) lcipcrq or) pre]"4 oi poptc o06i rpoarpeoetg yu1flq
dlouorv' "OUqpoq 66. nurbr;uOr;ig rirprpdlq ndqov ircr0qorv dr rdrv oupBo)'rrrilv Aierorrrrilv lpupputurv tuttn <pr'1orv' oi ycrp Ai0ioneq ororleiu ypopputrrlv oir ilouorr', (ir[ dvt'oirtrilv (rin ncvroiu rai pd],n rourov xtri ;-roptu' Bor.,),opr;vor yup oi ripltnorcpor rciv iepoypappur&ov rov nepi Ocdrv quorrov ),oyov Kpunr{:rv. iir' tii,}.rlyoprrdlv [rui] oupBo],trlv rororjrorv rui Tpcrppurtcrlv roiq i8iorq tircv,t'rrq nupcbi8ouv arlru, 6q 6 iepoypappateiq Xcrprlpolv grloiv' rcai rivti 1rr:r' ltrpdq yuvuira tupnuvi(ouoav dlpagov' uvri 6c l,unqq civ0ponov tfl Xr:r;li to ytverov rpctoUvrc roi npoq yflv vc0ovro'rii'ti 6c orr;.rqo;lri_i tig0u),por'borpuovto.rivri ro0 pr1 61erv 6uo 1r;ipuq xr;vug cxu;rupi:r,uq dvri rivuro),i1q cigrv d(cplopr;vov dr trvoq 6nfl6. uvri 6i,or;rrrq r;ior;plripr;r,ov uvti rirrrprdlor;o4 Borpclov. ri.vti ryuXflq idpuru' i;tt rui tivri r1),iorr rui 0r:oir. tivti 0r1).u7ovou [yr,varroq] xai pqrpog xui lp6vorr xui oipcr.,otr yt,nu. tivri p<.tot),i;oq pfl"roouv. rivti ycvcocorq xai uirtoptdrv xoi cltprvorv rur()ulrtrr'. uvti yflq Bo0v. ).r':ovroq 6r) nporop4 ndouv ri),x11v xci tprriurrlr, lirl)"oi rur'trt,roirq. oipa ),fovtog rivoyr4v. i;)"cqoq r;r'tcrrr(tr,' ir;"roioq xui ir goivr(. o naig 611loi tu ciluvo;rcvu. 6 yrpov rd p0r:rpopu;r,u' ro tri_I,ov riv d(r;iav 6uvuptr', rci itcpu pupiu. u[ rirr' "C)prlpoq tui.,ru
Fragm. l3:'l'zetzcs. ('lriliud<'.s V 195-l9tt (cd. P.A. M. Leone, ltruttrtis 'l:ct:ac IIi.rtoriuc. Naplcs l96tt. p. ltt2)
ir A iyirnr rog [r;1-roypu;lpurrcrr,q Xu r p11 potv i:tir;t(r:v r:r, tirdaypuor r
r'og ti'
0vqorr:t. lr(rl)oyr)\,()llr:r.,oq n, t(t.norq roiq Aiyunrc-ltr. Fragm. l4 : Apollonius [)1'scttlus. I)t utniun<'tionihu.s 6 (edcl. R. Schneider Ci. Uhlig. .4polknii Dt'sutli quu('sup(r.\unr | | : Grammatici Cracci II I, l. Leipzig (Teubncr) l87fi. pp. 147-241t)
i;rt tit rui rrvr:; qruor' rlir
. grlor. (ru)"cioOur rui ut;rt1r, trlv gtrtr,qv rui rt\ r: rri,ri; iirl),oirpr;vov, rfl l,oyr,t rai rrva ilrcpcr otrvdr';or;trrg
う∠
「
RACMENTS i2‐
14
| Fragm. 12: Tzetzes. E-regesis in lliadem | 97 "He will keep away his forceful hands" (A 97)2: The sun and the elements and all such things do not have bows. nor weapons, nor hands, nor limbs, nor members, nor resolutions of the soul. But Homer. very well educated in every kind of knowledge, says this on the basis of the symbolic Ethiopian characters3. For the Ethiopians do not have letters for their
oIliving beings and their limbs and members. For since the more ancient of the sacred scribes wanted to conceal the theory about the nature of the godsa, they handed these things down to their own children by way of such allegorical symbolss and characters6, as the sacred scribe Chaeremon says. They wroteT (l) for'joy" a woman beating a drumE; (2) for'grief. a man holding his chin with his hand and bending down to the earthe; (3) for'calamity', a weeping eYero, (4) fior 'not-having', two empty hands stretched outtt ; (5) for 'the East' (or 'rising of the sun'), a snake coming out of a holer'z; (6) for 'the West' (or 'setting of the sun'), (a snake) going into (a hole)tt; (7) for 'return to life" a frogtn; (8) for'the soul', a falcontt: (9) the same sign also for'sun' and'god"u;(10) for'[a woman] r? who generates females'and for 'mother' and'time'and'heaven', a vulturett; (ll) for'king', a beere; (12) for 'birth' and'self-grown products' and'males', a beetle20; (13) for'earth'. a bull2l;(14) the flront part of a lion means, according to them, all kinds of strength and custody"; (15) the tail of a lion (means) necessity23; (16) a deer (means) a yeartn: (17) a palmtree also (means a year)2s; (18) a child means growing things26; (t9) an old man (means) things passing away21; (20) a bow (means) passionate power"; (21) and innumerable other signs. On the basis of these things Homer says this. At another place, if you want, with the aid of Chaeremon I will speak also about the Ethiopian pronunciation of the characters themselves.
characters, but, instead. all kinds
Fragm. 13 : Tzetzes, Chiliades V 395-398 As Chaeremon, the Egyptian sacred scribe, demonstrated in his lessons about the sacred characters, the phoenix dies once in seven-thousand and six years, when it is in the districts of Egyptt.
Fragm. 14: Apollonius Dyscolus, De coniunctionibus 6l Further, there are also some who say that these (sc. expletive conjunctions)
are wrongty called conjunctions, since they do not have the function of connecting sentences. But Chaeremon the Stoic says that in a sense they are conjunctions. "For", he says, "'conjunction' is said both of the wordform itself and of that which is meant by it, as is also the case with some other forms. We call a 'patronymic' both that which is patronymic
26
「
RAGMENTA 14_16D
ollltroro. gop6v [rr] ratporvuprKov rai rd dv Xopcrcrflpr ncrrprovuprrov rui ro iv 5r1)'oupivrp, rai dtr r' rrqrtrri, roi dl,),a nl.eiorc rotc0rc. rbg oUv
ro rurre rro.rptrlvuprK(l rpoorce76p4pevov, oS prlv 6ql,oupevrp, ?rorpovu_
ral,eirar, riioncp tri runrp dpoevrrc, o0 ptlv 6r1l,oup6vq, d,poevrra. rul"cirar. oiiro rai, civ runo { o rapan}.qpopcrrrdq reXopqyqp6voq ouv6eo_ ptr(Q. pn pqv 6ql"oupdvrp, ciprloerct ouvbeopoq. dpel,et arjroi oi ouv8eopor nl"eovaocvreq oir6iv orrviii;orror xa.i ouvSeopor rol"o0vtor. orj8dv oiv rol,uor, xa0otr rui 6 or)"orrovog tincprlvaro, ouv66opouq rcal"eio0c.r ror)g ropan)'4p rci toD16 qqor belxordq cin orl8dv ouvSeoprrov 611l,oDorv. prrcdv
l.'RA(;MENTA DUBIA
Fragm.
l5D:
Psellus.
lltj2
'Ex ro0 npdrrou L6you
roi
nepi Yio0, Parisinus Gr.
l-ol. 227v (ed. J. Bidez. catalogue des manuscrits alc'himiques grecs Michel Psellus, Bruxelles (Lamertin) 1928, pp. 163-164)
vI;
ru 6c rdlv Aiyunrio.lv oi ndvu oo(d)q (o06d yup oriSe routov dneonoriSaotr). ri),),u ndvrc ouppo).rrd. ogiTlcq yap dv airoiq rai iprSeg rci nvc ncprgr;pfl olrlpctu r':v rupciorq drnorptrnropevc., xo,i dl,l,'cirrc,
l6D: Psellus. 'H,x r.t-r nprbrorr )"oyou to0 nepi Yto0, parisinus Gr. ll82 lbl. 277v (ed. Bidez. p. 164) qouv 5c oirrot ripcOr;iq rri npdlra toir Sarpovlou roi dotcoio(ov npoq Fragm.
ri)').r1)'ouq' rlnol"rtcuovto yap xorti 5r1pouq. 'Qovrlq 6e rrg dvrlp rr'1v dpaOiov oirrdrv xurr&bv, rarudpuptbv roD rlxci.vrov i1Oouq dBaoil.euoev eiguig. nepi ytip ruq ruup). gnoi, <{g d. oi 6'drrocloovrsq 6eopo0or rov d,v6pc., drg. nv pdv 6 1ol,oq dntTdvqrut, paotl"ea rcrcbe(opevor, iiv Sd pn, dnoxre-
vo0orv ci0ug. inci 6e dr66popcv 11 oe),r1vr1 rov ill,rov rai rriv d,rcivcov dnco';pr10r1oov, l"irouor piv airrirc rdrv 6eopdlv rov 'c)dvr1v, l"rncpo0or 6i ifeupcviouo0ar uirroiq r<\ 6arpovtov. 6 6i repateuoopevog tqv il,6oorv rui nrcoog ra Xr;i),q riionep o[ rirroXor, [n'666wa 66 trva 0pu]"],topov nfnoas, uito 6q toDro dppaBuuoev 6nep f1 oel,rlvr1 ncpcr6pcpo0oo rov i1)'tov i&oprlooro. ofirot, ariroiq rui toug dorripcq d0eonoiqoe rc,i tdv
「
RAGMENTS 14-16D
27
in form and that which is it in meaning2; and also the possessive adjectivess and very many other words of such a nature. Thus, just as that which has a patronymic form but not a (patronymic) meaning is called a patronymic, (and) just as formally masculine words which do not have a male meaning are called masculina, so also the expletive (conjunction), when it has the lorm of a conjunction but does not have such a meaning, may be called a conjunction. Actually, conjunctions themselves do not connect anything if they are pleonastic, but are yet called conjunctionsa. So, as Philoponuss also asserted, there is nothing against calling the expletives conjunctions". And this he says while positing that they do not have a connective meaning6.
FnR<;veNrn DuslA Fragm.
l5D:
Psellus,
'ErtoO nprdltou l"oyou toO nepi Yio0, Paris. Gr. ll82
lol.277v.
The point of view o[ the Egyptians (for I am interested in that too) is not wholly clear, but everything is symbolic. For they have sphinxes, and ibises, and some spherical forms stored away in treasuries, and some other things of which the outward appearance does not transcend senseperception, but they claim that by means of these things they are copying the intelligible world '. Fragm. l6D
: Psellus, 'Erc toD np
fol. 277 v.l Initially they (,sc. the Egyptians) were ignorant of the divine and had strife against one another, for they had governments on a regional basis. But a man called Oanes, who noticed their ignorance, inveighed against this habit of theirs and cleverly became their king. He had devoted himself to the observation of eclipses, and when he knew that it was the time for an eclipse of the sun, he put on the skin of a fish and went to them and said that he had been sent to them by his father Hermes2. When they saw the strange form of his dress, they shuddered. But he said, "l have come to you to inform you about the wrath of the deity against you. For the god is angry with you because you have not placed yourselves under a leader. And if you do not change your mind and accept a king fior yourself, the great light will fail for you". They did not believe the man and put him in chains, in order to accept him as king only if the wrath would manif-est itself, or, if not, to kill him right away3. When the moon overran the sun and they were bereft of the sunbeams, they I 182,
immediately released Oanes from prison, and they beseeched him to propitiate the deity for them. He procured the propitiation by a trick: he pressed his lins like rhe nncq.qsr..l nrzkins an unclear sorrnd with his teeth. and managed
つ４
I RACMENTA 16D‐ 17D
or)pdvrov Koopov, [,neorqoc.
rui ttvoq guorrq r1),roraq
Fragm.17D:POrphyry,Dぐ
ra),oupevcrq
rci
oel,rlvaiaq
′ ′ ′ ′sノ ″タル ′ θ″ Jrr7 fragm.10(=Euscbius,Prα ζ_ α′ ノ たり III 11,45‐ 13,2,cd. Mras,vol I,pp 143‐ 146:also in J ρ ″rわ εソ ば `″ “ Bidcz、 /た 滋 7P(,′ ir7た
pp 18*-23*)
(,ι
(・
ドど 、Hlldcshcin】 (01mS)1964,repr Of the 1913 cd.,
1145
τ6v δημ10り ργ6v,6v Kv19 0:Alγ もπτ101 π Oσ α Op860υ σtv,avOρ ωπ。81δ l, ρ γ ik‐ κ t)α v00 Oovτ αζ μ αvOs ё ω￢V Kα i σKlπ τ χovτ α, Kpα τ pov, うπi δO τ￢q K89α λ `λ 〕 ηG πτ〔 ρOV βασlλ 81ov π8plK81μ 8VOV.6τ l λ6γ oξ δじσ86pε τ09 κ αl iγ K8Kρ じ κα1 01)oavos Ku1 6τ l ζ μμ α1 6τ l β ασlλ 8も G Kα i 90π Olё q κ 46 6■ l v08ρ os KIV8τ `vos τ al δ10 1 τ00 πτεpoう 96σ ls ёv τ l K89α λl K8τ ταl. τOv
τ ёχρ olav ￢V δ
δ10〔 】 Ov■ 0も τOvぅ К τOも στ6「 tr■ τOs πp018σ Oα l 6v 9α σlV, ёξ 06 Φ 〕 6v、 6v αも τ01 πpOσ αγOρ 〔 〕 6oじ σl ΦOα ,Oi δ C″ Eλ ληvε H9α lσ τOv・
γ8VVα σOα t
O〔
ёρμηvε 681V c″ δ l τ ёфOV τ ёv K6σ μOv.d91`ρ ωτ αl δ ёτ τ o6τ π 6β α τ Ov o 08Φ δld τ O τ Oも 9 9 ρ 47 παλαtOも ξ γαλαKτ Oπ oτ εiv.α も■Oo δё τOo K6σ μoじ τё δεiKη λOv τo16vδ 8 dv6_
π λασαv avOpω π。81δ
τ lv
dγ α λμ α, τ Oも s
v π 6δ α υ ε μё G σ μβ β ηK6τ αs ё χOv, ・ 慧《 庶 ∬ 品 吉榔 智 δ 締´ 善 齢 利 増 lρ 081δ ∬ ITτ os. ns O K6σ μ ・ 48 Hλ lov δ o σ v δ dvOpぬ 10じ ι ημαiVOt'σ lV πoτ O μё πlβ ε β ηK6■ oq πλolov, `s tσ
)α
l｀
棚OllTtK∬ 常服lttμ 棚 ∬胤∬∬ざ ‰脚 ‖∬ う σ τ dVじ V6仙 Oqれ ｀ μ η π δ ρ α tts脚 正 牝澪 l脚J 1漱 為」 δι ατ τ ёδ ηα ns τ δ Ёτ σ :;:∫
F逸
dv8■
49
OICtσ Oα l.τ ns
iV
iσ 6■
[Kα i]τ nV
50
a`ρ
1 0も av〔 ,li9｀
9γ 19 Kα tτ iκ
atov.0も pα viα v
ηv
π096ρ ov,う v i Kα τ Kα ρ olK00μ 8V,λ 6γ oじ σ lv.
8λ nVη
v,χ Ooviα v
τ ёδ C cIも τ O δ 6vα τ αl △ημnτ ηρπα ′ ′
Kat παλlv K6ρ η παρ Eλ λ σl Kα ι η A:γ t)π τ1019 α6τ δl τpt900σ α Kα η ｀ παρAiγ じ πτ 101ξ τ ηvκdpπ tμ ovπ αpiσ l
到駐義註 搬穐11ギ 霊1::盤 記 tWttξ躙 τ 篤 I鳳 ::Iw:棚 瓶lt酬:L却 TS鳥躍t常 磐 鼈 l:I首
lご
δ ё
「
29
RAGM ENTS i6D‐ 17D
to obtain precisely that with which the moon, having passed the sun. presented them. He also deified for them the stars and the rest of the heavenly world and introduced some so-called sunlike and moonlike natures.
Fragm. 17D: Porphyry, De cultu simulauorum
fr. l0t
The demiurge, whom the Egyptians call Kneph2, is of human form, but with a skin of dark blue, holding'life'3 and a sceptre, bearing a royal feather on his head, because reason is hard to find, and hidden, and not conspicuous. and because it is life-giving, and because it is king. and because it moves in an intellectual way -- that is why the feather has been put upon his heada. They say that this god put forth from his mouth an egg, lrom which was born a god whom they themselves call Phtha, but the Greeks Hephaestus. And the egg they interpreted as the worlds. To this god a sheep is consecrated, because the ancients used to drink milk. Of the universe itself they made a representation such as this: it is an anthropomorphic statue, which has its feet placed together, is clothed from head to foot with a many-coloured robe, and has on its head a golden the second because of the sphere - the first because of its immobility, many-coloured nature of the stars, and the third because the world is spherical
o.
They symbolize the sun by a man embarked on
a ship which is
set
upon a crocodile'. The ship indicates the sun's movement in a liquid element, the crocodile the potable water in which the sun moves. Thus they symbolize that the sun accomplishes his revolution through air that is liquid and sweet
E.
The power of the earth, both the celestial and the terrestrial earth, they called Isis because of the equality (rsole,s) which is the source of justice. They say that the celestial earth is the moon, and the terrestrial the fruitful earth on which we live'. Demeter has the same power among the Greeks as Isis among the Egyptians,
and also Kore and Dionysus among the Greeks the same power as Isis * and Osiris among the Egyptians. It is she (lsis) who nourishes and raises up the fruits of the earth, and Osiris represents among the Egyptians the fertilizing power, which they propitiate by lamentations when it disappears into the earth in the process of sowing and when it is consumed by us for foodro. He (Osiris) is also taken to be the river-power of the Nile", but when they symbolize the terrestrial earth, Osiris is taken to be the fertilizing power. When, however. (they symbolize) the celestial (earth), Osiris is the Nile, which they believe to come down from heavenr2. They bewail him also,
30
「
RAGMENTUM 17D
r(orogrproeor olovrol' 6e rai roDrov, dnopeil.roo6pevot r4v '[cveoDor buvcprv l"rlyouoav roi dvcl,roropdvqv. i 6d dv toiq puOorq proyop6vrl rQ 'Ooipt6r 'lo16 11 Aiyuntiu r)oti 1fl, 8tonep ioo0rar rc,i ruei rai norei "lot6o6 "Oorptg rcai d6e}.goq ro.i uioq napc66roug rupnofq' 6ro dvqp
{g
6orar. 12.l
raru
6r) rr1r, 'El,egtrvtivrlv nol,rv
rerip4rar dycl,pa, nenl.ao;r6vov p6v
iv
6c toiq r'r"E)"c.roiv' prrorrlpiorq 6 pev iepognvtqg eiq eirovct to0 r]vorcuu(crar, 6g6o01oq 6c ciq r4v r1),iou. xai 6 pev ini
6r1protrp.7oD
0
ciq tqv crr;),r1vqg. o 5i i*;porflpu[ 'EppoD. rai civ0poro6 6r) nup'Aiyunriorg iv toig iepoiq ntrpeil.rlnrat. -AvuBrq
yup dorr rcrbpq Aiyunrotr, iv n 0epcneuetcr div0ponoq rai Ouerur rour(p rui dni rdlv poprdlv rri icpr;iu rcicrot' 6 6e per'd),iyov gnlor dv ro 6q tivOptbnar oirrq nnpeorccrraopcvc. cirr 6i oD6i ra (rila Or;otrg 4yoi-rvrcr, eirovaq bd inotoOvro roi ouppol"c ta0tc 0siirv, 64)"oi ro nol.).tr1o0 Bo0q dvalOdwcq 0eoiq dv rcig iepoprqviarq roi roiq npoq roirg 0eotrq Opqorceiorq pou0ureiv. fll"i.rp pdv yap rci or;1"r1 r,11
poilg rivrr':prrlouv.
dr]"'c; yr: r1)'i
iotr
「
RACMENT 17D
to propitiate the power when it abates and is consumed. The Isis who, in the myths. has intercourse with Osiris is the land of Egypt; therefore she becomes his equal, and conceives, and produces the fruits. Hence.
in the tradition, Osiris, lsis'husband. is also her brother and her sonrr. In the city of Elephantine is honoured an image which is formed in all other respects like a manta, sitting. and of a blue colour, but with a ram's head and a diadem having the horns of a goat above which is a disk-shaped circle. He sits with a vessel of cray beside him on which he is moulding a man 't. By his having the face of a ram and the horns of a goatt6, he indicates the conjunction of sun and moon in the sign of the Ram. The blue colour (indicates) that in this conjunction the moon brings rain.
The second phase of the moon is worshipped in Apoilinopolis, and its symbol is a man with the face of a falcon subduing with a spear Typhon in the form of a hippopotamus. The image has a white colour, the whiteness representing the brightness of the moon. and the face of the lalcon (representing) the fact that it receives light and breath from the sun. For they consecrate the falcon to the sun. The falcon is for them the symbol of light and breath because of its rapidiry and its soaring up on high, where the light is. And the hippopotamus represents the western sky because of its swallowing up into itself the stars that pass by. The god which is honoured in this city is HorusrT. Eileithyaspolis worships the third phase (of the moon). The statue has the form of a flying vulture, whose plumage consists of precious stonesr8. Its likeness to a vulture signifies the moon as generative of the winds. For they believe that the vulture conceives from the wind. declarins them all to be fenralest'. In the mysteries of Eleusis the hierophant is dressed up in the image of the demiurge, the torch-bearer in that of the sun. the priest at the altar in that of the moon, and the sacred herald in that of Hermes20. A man, too, is admitted by the Egyptians among their objects of worship. For Anabis is a village in Egypt in which a man is worshipped, and one sacrifices to him. and the victims are burned upon the altars. And after a little while he may eat the things that have been prepared for him as for a man2l. But that they do not believe the animals to be gods but made them the images and symbols of the gods22 is apparent from the fact that in many places they bring up bulls for the gods at their festivals in the sacred months and in their religious services and sacrifice them. For they consecrated bulls to the sun and the moon23. But the bull called Mnevis, which is dedicated to the sun in Heliopolis, is the largest of bulls, and is very black, chiefly because much sunshine
IRへ く;ヽ 11ヽ lA 171)lり :)
:
ndv o(bp(r urritprXtlr'. ru0rinr:1'r 6 ijlroq rriv r:vuvtiov t(l rol,rp roreiror iipol"ror,' roirq tr; r)1rXr:rc prr:7iotor,q. r)nr:rtirlnr:p ir ncpi ru urppotrioru lpcpoq yivr;tur irno 0r:1rp6nlro( ii r{; ilhog onr:ppuivcrv, },r:ycrcr rqv girorv. or:Lr1vn tir) tu0pov tivr;0r;our,. iiv 'Anrv inovopruiotrorv'. pc),ava pr)v xtri uirtov irnr)p rotrq ri)")"ttt,q. qr:ltrlvru iir) o4pcic 4l,iotr rui oc),r1vr1q. cirr rai r{g or:ir1r,r1q rir gxilg rli fl).ior,'rliiorr iic oqpr:iov ro pc}.uv tot-r orillrcroq rrri i'r frno u1r.' y)"rilrtuv rtir(krpoq' or:).r1vqc tir) oirpBo),ov ro tr; iitloropov rtri tipgirtrl'rror'.
Fragm. l8D: Suda.s.r'. lllriuno: (ctl. A. Adlcr. vol. IV. Stuttgart (Teubner)
repr. l97l . p. 194) Ilpiunog: rr) tiTrri;ru roi,
19.1-5.
Il1'rrrrnol) ror-) "Opor) nup Aiyrrnriorg rr;x),q1rr:r'otr ur,0;l(r)nor:liii;C 7r()l()l-)ol\,. r:r, r{ 6r:!rQ orilnrpov rutclov,
rrlr' rrllrrlv xrri rrlr' Od).uoour,. rlv, iic rfr r;t)rlvirprl rli,rtlr-, rlvrr:r(rltt:\'()\'. Srorr tu K{;t(pt)pp{:vo r)r.' tfl yfr oni:lrpurtr tptrvr:1'rri xtr0iorrlor. rri tir': nrr:pu r4v tu1r,tflrtr Tiq rrvr.loaoq. tt)r'
riptrT()l-)\'
4ヽ
￨
rd trilroiov
Fragm. l9D: ('lcmcnt ol' Alcxanclria. Stnunutu V 7. 41.2-43.2 (edd. O. staihlin-L. Frrichtel. (iricch. chrisrl. Schrilist. 12. ('lemcns Alex.2. Bcrlin (Ak:rclcmic Vcrlag) 196(). pp. .154-:15_5) iiproru 7or'rv roic 'fi[]prrixoi; xurri 7r; rrlv r)nixprrryrv xui rri rrbv Aiyunricov rriviTpurc. AiTr'nt[
FRAGMENTS
blackens men's bodies.
ln
I7D.I9D
33
contrast to other bulls, its tail and the rest of
just as the sun its body are covered with hair that bristles backwards, It has very big heaven. the in the opposite direction to makes it, "ourr. sun is said to testicles because sexual desire is produced by heat and the
fertilize nature2a. To the moon they dedicated a bull which they call Apis, which also is because the light of blacker than others, bearing symbols of sun and moon is the blackness sun the of the moon also comes from the sun. The symbol
ofitsbodyandthebeetle-markunderitstongue.Thesymbolofthemoon is its half moon and gibbous form2s.
l8D:
Suda s.v' PriaPus' Priupu.: the statue of Priapus, who is called Horus among the Egyptians2'
Fragm.
hand as if is made in human form, holding fast a sceptre3 in his right he holds hand left his In hima. the dry land and the sea appear through s lie hidden that seeds the visible his penis in erection because he makes circle the motion; his in the earth. The feathers (symbolize) the speed of sun6' the with him of the disk (symbolizes) his revolution. For they identify - 43'21 Fragm. l9D : Clement of Alexan dria, Srromata Y 7 ' 4l '2 concealing function T"he enigmas of the Egyptians are then, as far as their
isconcerned,similartothoseoftheHebrews.SomeoftheEgyptiansdepict that the sun' the sun on a boat, others on a crocodile2. They signify hereby symbolized is which time, travelling through sweet and moist air, generates Diospolis at Further, by the crocodile according to another priestly tradition. a child as in egypt, on the pyton illed The Sacred3, there is represented the symbol u ,yiiUot of birth and an old man as that of decaya. Further, a different to according and, of god is a falcons. as the fish is ofhatred6, then' symbol' whole The ,y-bolirrn, the crocodile that of shamelessnesst' and born are you who when put together, appears to teach this : "Oh' and ears fabricate die, god hates shamelessness"8. And there are those who .y", of precious material and consecrate them to the gods by placing them in the temples, thereby indicatirtg, of course, that god sees and hears all of strength thingse. In addition to these, the lion is for them the symbol agriculture of and itself ana-mlgt t, as the bull, of course, is of the earth sphinx' the and of food, and the horse of courage and confidence, and it has a body on the other hand, of strength combined with intelligence, as inentirely that of a lion but the face of a man. Similarly. to symbolize templesto the in them by is carved man telligence, memory, power' and art, a about Flnally, in the festival which they call Comasiaerr. they carry and ibis one and two dogs, one falcon' golden ,tutu", of the gods
-
-
34
FRAGMENTA!9D‐ 21D
yo0v o[ pdv ruveg ouppo],o rdrv 6ueiv flprogcrpi
Fragm.20D: Clement of Alexandria, S*omata
y
Stehlin - L. Friichtet pp. 339-340)
4 ヽ
4,20,3_21,3 (edd. O.
a0rirc oi ncp'Aiyurtiorq nct6eu6pevot npdltov piv ravtorv ,,1v AiTuntiarv lpuppar
Fragm.
2lD: Porphyry. De .4h.stinentia IV 9 (edd.
Bouffartigue-patillon,
Bud6)
60ev rai 6 ),uolv 6q 0r;og 0pqoreuercr rci p6pog rt rfrq Aiyurtou, d rul'oOot vopov. intbvupov 61cr Aeovronol,irqv, ril,l"o 6i Bouoerpirlv, till,l"o
5i Kuvonol'tr4v. rai til.),o Auronol,irqv. rrlv ycp ini ncwo 6riva;.ttv er:iou 6rn rdrv otrvvoprov (tixov
Ercorog t6v
0edrv
roD
napeolev dOprloreuocv.
FRACMENTS i9D‐ 21D
they call the four images of these statues four letters. The dogs, namely, are symbols of the two hemispheres, which, as it were, go round and watch;
the ialcon (is a symbol) of the sun, for
it
is frery and destructive (for
(is a symbol) example, they attribute pestilent diseases to the sun); and the ibis of the moon because they compare the shady parts with its black feathers,
and the shining parts with its white feathersr2. Fragm. 20D: Clement of Alexandria, Stromata Y 4,20,3-21,31
Those instructed among the Egyptians learn first of all the genre of 'hieratic' genre Egyptian letters which is called'epistolographic'; secondly, the place, the last the in and *ni"n ir used by the sacred scribes; finally means of by 'hieroglyphic' genre2, which partly expresses things literally primaiy ietterst and which is partly symbolicala. In the symbolical method' one kind speaks 'literally' by imitation, a second kind writes as it were metaphorically, and a third one is outright allegorical by means of certain enigmas.
So when they want to write the word "sun" they make a circle, and for the word "moon" (they draw) a crescent-shaped figure according to the literal genres. But in the metaphorical genre they change and alter the sense on the basis of an affrnity, writing some signs by substituting them for other signs and others by modifying them in many ways. (21) The praises of the kings, therefore, which they transmit in religious myths, are inscribed by them in bas-reliefs6. Let the following serve as a specimen of the third kind, which uses enigmas : the rest of the stars they represented by bodies of serpents becausi of their oblique course; the sun, however, by the body of a beetle because it makes a round shape from ox-dung and rolls it befiore its face7. They also say that this animal lives six months under ground and the other part of the year above ground, and emits its seed into the ball and brings forth;and that there are no female beetless. Fragm.
2lD:
Pr,rphyry, De abstinentia
IV 9 (:
Eusebius, Praep' Evang'
III 4.8-14)'
Hence also the lion is worshipped as a god2, and one district of Egypt, which they call a 'nome" has (from the lion) the name Leontopolite (nome), another (from the cow) the name Bousirite (nome), another (from
the dog) the name cynopolite (nome), and another (from the wolf) the nun.," ly"opolite (nome). For the divine power which is extended over all things they worshipped through the district animals which each of the gods had given them3 ... and They even worship a man in the village Anabis, where they sacrifice afterwards, shortly eat, may he burn the victims for him on the altars; and man' the things appropriate to him that have been prepared for him as a
36
「
RAGMENTA 21D-23D
... r(oi dv0ponov ofBouorv raru "AvaBrv rrirprlv, dv f rcci rorlrqr Ouerot lepeicr rcrerar. 6 Ed per'6]"iyov goyor dv ro i6to airQ dlq dv0p6nq roproK€uoopdvcr. rilq o0v dv0p6nou d,gert6ov, oiiro roi rdrv cil,)"ov. 611 5'dr neptrrflq oogicrg rai rflg nepi ro Oeiov ouvtpogicg rar6),cpov rrot rdlv 0cdlv npoogr).fl tdv (
rci dni r6v pop6v to
rui
tdrv
Fragm.
(r!
22D: Porphyry, Dc
,4h,stincntia
ll
47 (edd. Bouffartigue-Patillon,
Bude)
iiecv dp06g oi 0co)"oyor tilg rinolflq drep6l"ovto, rci 6 Aiyuntroq ta60'rlpiv r)prlvuocv citiur,' rinot\rtiouq guorrcrotdrlv, i1v ir fig neipoq iSoripuor;v. r';nr;i yup yrrXrl tpuir),1 xai ci)"oyoq, i1 to odlpc dnel"erne plg otrl"qecioc. npoopi:vr;r roirrol. finorr 1c xai rdlv dv0pxbrov ui r6v pia dno0avovtorv rutflovrur /rpog r(l orilptrrt, ij rai ro0 pn giS ioutov d(ayerv 4v xcrl)"trrrrcov' rlnr;i ot'rv rdrr' (6rov oi piatot ogayai ipgil"qDeiv taq ryulriq oig ti.nol,ctnotrotv ri.vtryxd{ouorv, drcipycrcr 6e or)6ap6g ryu1r1 drei eivcn iinou ro ot,yyr:vlq ruOri),rr:r oirrrlv. 60ev rai 66upopevcrt rbrpOrlotrv nol,l,ai, rui o[ t6v rirrigorv nupulu';vorror roig o6paorv, oig Koi oi yorlreg rarc,lpdvror npog (tr1v) uitdrv ilnqpr;oiov, pru(opcvor r{ toO orilparoq ii p6pouq ro0 otbparoq rtrroXf inr;i or)v rai.rtu iotop4ocv rui quorv yuXflq gaul"qq rui ouyycvcrnv rtri r16ovr1v. (nv) iXsr npog tti orilpata i(
Inonstra vcnerantur et quodcumque coluerint, hoc inviolabile
et
sacrum
37
FRACMENTS 21D‐ 23D
So, as one should abstain from eating man's flesh, one should abstain also from the meat of other beingsa.
Further, by their abundant wisdom and their familiarity with the divine they have understood that to some of the gods some animals are more nature consists dear than men; for instance, to the sun the falcon. whose whole of blood and breath, who feels pity even for man and shrieks over an exposed corpse and scrapes earth over his eyes, in which (eyes) according to their UetLf the light of the sun dwellss. They also hold that it lives for very many years, and that after its life it has mantic power and, once free from the body, is very intellectual and prescient, and that it even succeeds, in moving statues and temPles6. A beetle might be detested by an ignorant person who has no knowledge of things divine, but the Egyptians reverenced it as the living image of the sun. For every beetle is male, and it deposits its sperma in mud' and in having made it into a ball it lifts it up with its hind feet, as the sun heaven, and waits a lunar period of 28 daysT' In like manner they make some philosophic explanation concerning the ram and others concerning the crocodile, the vulture, the ibis, and generally concerning each of the animals. for it was on the basis of their wisdom and their profound theosophy that they came to the worship even of animals. Fragm. 22D: Porphyry, Dc abstinentia ll 471 Theologians have rightly paid attention to abstinence, and the Egyptian informs us of these things, giving a most natural reason for them which he verified by experience. For since a bad and irrational soul which tried to depart the body after having been detached from it by violence yet stays near to it (because the souls of men who die by violence also keep themselves near
which should prevent one from
- a fact since, then, violent
to the body
slaughter of animals compels committing suicide) the soul is by no means leave, which they bodies in the souls to delight is attracted by its kindred. it place which to in the prevented from being o[ the unburied adhere souls the and Hence many souls are seen to lament to the bodies, souls which are abused by sorcerers for their own service' pressing them by retaining the body or part of it. Since, therefore, they (^sc. the theologians) examined these things and the nature of a bad soul and its relationship to and pleasure in the bodies from which it was torn away, they rightly avoided feeding upon meat. Fragm. 23D: Jerome. Adversus lovinianum
ll
7l
Compel an Egyptian to consume milk of a sheep2; if you have the 3power io do so, impel an inhabitant of Pelusium to eat an onion Almost every city in Egypt worships its own animals and monsters, and whatever they revere is regarded by them as inviolable and sacred. Hence. their cities
38
「
RAGMENTA 23D‐ 25D
putant undc et urbcs quoquc aput cos ex anirnaliunl vocabulis nuncupantur:
LcontO,Cyno,Lyco,Busiris,Thmuis quod interpretatur thircus'
24D:Jcromc,И rJッ ,ぉ ん ッ″″η I18(ed.BiCkel,pp.405‐ 406) `没 ““ odoris auteFn SuaVitas et diversa thynliamata et amomunl et cyfl,oenanthe, muscus ct pcregrini inuris peHicula,quod dissolutis et amatOribus conveniat, Fragm。
ncmo nisi dissolutus ncgat. Fragm。
25D:Horapol10,〃た′οg4ッ ρ力たり (ed F.Sbordonc,Naples(LofFredo)
1940)
a)1 3(p 8SbOrdonc):tVtα じ τ δv γρ d9ovτ ε ωγρα905σ l G 90(vlKα ζ
b)16(p.12-13 Sb):086v β oじ λ 6μ 8VOl σ ωγpα 905σ l・ … ημlVα l.… i`ρ αKα ζ lli τ δ ёπOλ 6γ ovov ε iVα t τ ёζ OV Kα t π Oλ じ 6vlov. 6τ l γ εμnv, こ π8i Kα i Φ χρ δ OKε 1 81δ ω λOv ηλ10tl〔 )π lipχ ε lv, π αpa πttvτ α τ d π ε τ ε lVα π dc α も τ oも ρё9 τ
:::諸 iε
ぷ翻 温鶏器 震性 ∬ 器 理 盤
:す :進 0″ 6絆 6:聟 ,1∬ αK6μ oρ 9oV ζ ωγρ α9oOσ tV ρ c)1 7(p. 14 Sb):こ τ l γ εμnV κ αt aVτ i Ψじ dσ σ 8τ α l. χ￢9 6 16ρ αζτ
d)1 10(pp. 19-23 Sb): llovoγ εVOS δё δηλ00vτ 8s,
Li11:‰ l,d首
'槻 ρ l『 b器 乳:Iマ器 出l:ぷ ITttS総 :11鷹
ii γ6V8σ lV, ii πατ `pα
,
:
FRAGMENTS 23D‐ 25D
are also called by names lwhich means 'goat')4.
Fragm.
ZD:
39
of animals : Leonto, Cyno, Lyco, Busiris, Thmuis
Jerome, Adversus lovinianum
ll
8
That the sweetness of perfume and several kinds of incense and amomum and cyphit, oenanthe, musk, and the skin of the exotic mouse are serviceable to dissolute persons and lovers, will only be denied by a dissolute person. Fragm. 25D : Horapollo, Hieroglyphical a) I 3: They write the word 'year' by drawing a date-palm2. b) I 6 : When they wish to symbolize a god ... they draw a falcon 3 ... because this animal produces much offspring and lives long, but also because it seems to be the symbol of the sun, being more than all other birds sharp-sighted against the rays of the sun. This is the reason why physicians use falcon-weed to heal eyes. And because of this, too, they sometimes draw the sun, being the lord of sight, in the form of a falcono. c) I 7: One also uses the falcon to represent the soul 5.
I
: To
signify the only-begotten, or birth, or father, or world, or man, they draw a beetle. The only-begotten, because this animal is self-begotten, not born of the female. For its birth takes place only in the following way: when the male wishes to have offspring, it takes some cowdung and makes a round ball of it, very much in the shape of the world. Rolling it with its hind parts from east to west. it faces the east, so as to give it the position of the world (for the world is borne from east to west, and the course of the stars is from west to east). Then, burying this ball, it puts it into the ground for twenty-eight days, during which time the moon traverses the twelve signs of the zodiac. Remaining here, the offspring of the beetle is brought to birth. And on the twenty-ninth day, when it uncovers the ball, it rolls it into the water (for it considers this day to be the conjunction of the moon and the sun, as well as6 the birth of the world). When it is opened in the water, there emerge creatures which are beetles. (The beetle symbolizes) birth for this very reason; and a father. because the beetle takes its birth from a father only; and the world, since its birth takes place in the shape of the world; and a man, since females are not born among them?. e) I I I : When they want to write 'mother', or 'sight', or 'boundary', or'foreknowledge', or 'year', or 'heavens'. or 'compassionate', or 'Athena', or 'Hera'. or 'two drachmas', they draw a vulture. (lt means) 'mother' because there is no male in this species of animal. And they are born in this way: when the vulture hungers for conception, she opens her sexual organ to the north wind and is covered by it for five days. During this period she takes neither food nor drink, yearning for child-bearing. There are also other species of birds which conceive by the wind. the eggs of
d)
l0
t
40
「
RAcMENTUM 25D
o0rfrr 5c npog (qloyoviuv rlori 1pr1orpu, yundrv 6t) 0rrlveprov noroupdvorv rqv dlciav, I rrilv rbdv yr:vr;orq itrloyoveirat. pl,crytv 6e, dner5rl rriv til"l"ov {6tov rinavtolv dtuonforc1rov 6pd tt yuV, dv piv rivaro},fr ro0 r.1},iou civtog, npoq 6uotv pl,cnotrou, rlv 6irocr 6r) ro0 0eo0 i,roplovroq, npoq dvctol"rlv. c( lruvot Sraorrlpuroq rol)l(op{:\'q ra rpoq Xpflotv cr)tff pgborpa. 6prov 6i:. 6rorr, nol"i:porr pl;)"),ovtog u:).croDo0cn, rdv tonov 6pi(et iv ril p6l,l"er 6 no)"r:poq yiveo0ar. npc\ fipr;girv i;rra in'c0rov nopaTrvopfvq. np6lvoorv 6e i1 tflq nporrpnp{:vng tritiu; lriprv. i.1 cirt dni nurreiou ytvopevq i1 dv ri1pu, npog toirq niciovuq orpu(ogu:r,orrq rai f rrolpevouq B),6ner, tapreuop6vq tr'1v larrtflg rlr r6v nrt'llrtirorv tpognv, rup'o rai oi uploior paotl,eiq rutuoronorrq ilnr:pnov nrr;nrtilu;vor rora noiov toO nol,cpou ui y0neq []]'cnotror pl:pog, ivtr:00r;r.' orllulrouFcvor rouq flrtorpfvoug. ivruurov 6e, 6ru rd cv rourqo rO (q4D tptuxooiu,c i:(rlrovrtr ncwe 4p6pog toO Erouq SratpeioOar, iv uiq 6 il'ruuoroq iru;).citur lptlvog. irutov yap ciroorv npepa6 Eyruog
rui rtig iotrq Toii( r'r:ooooirg r)rrp6ger, rciq 6i l"crnorioatq 6rqrdv r;ir.ror rrjv fnrrrilq inrlrr;L:rcv norr:irqr. ;rr1tc ruo<popoOoa, p4rc rpi;gouoo. nu1'ruoxt:trti(otroc 6r' i:rrrrttjy r;i,. i:rr:puv oir),),qryrv, rag 6c ),ornaq nivtc ro0 itorrq {pi:puq. tirg i1tir1 nlror;inor,. r:ic rrlr' ro0 dvepotr rixeiav rcrovu.},ioxcr. c)'r;{povq tir:. iinr:1'r tiorr;i ntrl'ru trclv ivcvrrcbrcrov [nap1erv. dnei ro6ro td ici)ov nril'ru rivtrrpr;i' rlvrryrtio0rlouv 5r) roDto ypriryat, dner8rl iv toiq i;nrrov r;ixoorv flpclxrrq. rlv uiq ta i;crrrflg drrpc9cr ri;rvtr. r':ni n),eiov oir ni:rr;rur. nr;1ri tir) !oi,q vr:ooooir! Kci rrlv routtrrv dxrpopqv rioxol"eirur, r:r'ui-q rinoprloucrc rpoprlq. iiv ruptioltlrtn roiq vqniotq, rov iauriq pnpot, rivurcltoirou. n<rpi;7r:r roi; .i'*r',t,_c roi alputoq pcrol.oppuvetv. rilq pn tinoptloul,ru rpogt-1, rivrrrlru()r-1r'ur. 'A0r1vdv dr) rcai "Hpuv, iner64 6orr;i nulr'Aiyr,nrirlr; 'A0r1r'ir 1ri:r' rir (ixr) r()r-) oirpuvoi rlprorpniplov rinr:rl"4gdvur, t<\ 6r) x
FRAGMENT 25D
41
which serve only for food and are not fit for hatching. But when the vultures are impregnated by the wind, their eggs are fertile. (lt means) 'sight', since of all animals the vulture has the keenest vision. When the sun is rising,
the vulture looks to the west. and when the god is setting, to the east, furnishing itself from a conSiderable distance with the food it needs8. (lt means) 'boundary' because when a war is about to break out, it determines the place in which the battle will occur, appearing there seven days before. (It means) 'foreknowledge', either because of what has been said above or trecause, being present at a boxinge or hunting party, it looks forward to the place where the majority of the slaughtered and defeated will be, to take its share of food from the corpses. For this reason the ancient kings sent out scouts to see what part of the battle-field the vultures were looking towards, whence they calculated who would be worsted. And (it means) 'year' because in this animal are subdivided the 365 days of the year during which the time of a year is fulfilled. For it gestates for 120 days, and feeds its young for the same number. And during the remaining 120, it takes care of itself. not in pregnancy nor feeding (its young). but in preparing itself for another conception. And the remaining five days of the year, as I have already said, it consumes in intercourse with the wind. And (it means) 'compassionate', which will seem to some to be very paradoxical, since this animal destroys all things. But they were forced to write this, since in the 120 days in which it feeds its young, it does not fly any longer, but busies itself about its young and with their fiood. When it has no food to offer to its young. it cuts open its own thighs and allows its young to drink its blood, so that they may not die from lack of food. (lt means) 'Athena' and 'Hera', since it seems to the Egyptians that Athena has received as her portion the upper hemisphere of heaven and Hera the lower. Wherefore they hold it absurd to indicate the heaven as male. The heaven is lemale. for the birth of the sun and the moon and the rest of the stars, which is the work of a female, is accomplished in it. And the race of vultures, as we said above, is female only. Because of this, the Egyptians place the vulture as a crown on all female figures; consequently' ro ' - I abbreviate in order [the Egyptians] use this sign for all goddesses a mother, they to symbolize turn. each in about not to write [Wishing And (it means) animal.] female a mother of for it is the draw a vulture, .heavens' (ourania), for they do not like to write the word'heaven'(ouranos) in the masculine, as I have said above, since the origin of the things here is from there. And (it means) 'two draohmas' because, among the Egyptians, the monad is two lines, and the monad is the origin of all numbers. It is logical therefore that when they wish to symbolize two drachmas they draw Ir a vulture, since it seems to be mother and origin, like the monad '
42
FRAGMENTA 25D‐ 26D
&Pτ :1鳳
9° 5α ]潔 :lttl電 1蹴l翼 誡FttT篇 1::¶ilWρ α
g)119(pp.52-53 Sb.):ё
γρηγOρ 6τ αδC γpd90vτ εs ti Kat 96λ αKα
'
60vτ Os
,λ γpd9oo01 K89α ληv,iπ ε lδ η6 λ V ev τ ё Op`val μ υ _ Kε τ Φ γρηγ oも s090α λ
8VOG
μo6s, KOllloμ
;臆
北
駐
δC
`① ■06τ Oじ ё dv89γ 6τ α s τt τOo 9じ λdσ σεlv s χOt, 6π εp 6σ`μ ° MKOc τ dc Kλ doρ ttG τOV L¨ V λ60Ⅵ α μβ ¨
:]]LI::tFじ
藍
s
瀧
じ λ6μ8VOl γρ d9CtV,lβ lv ζ pα 9oOσ lv・ ωγ Kα pδ iα 9 Kα t Cσ
λoγ lσ μ05 δεσπ6η , ёπεt
τ iv ё μ9ε ρns, πε ρl oも λ6γ os
eσ τ t
蠅 脱 盤:織 畢悦鞍Fi軍嚇幣 il革
:冒
:
9α γOV.
τ ёξβ ασlλ ρ
π8101v10V δ ηλOovτ ε s,
め 踏 ぷ殿 tllI::s20陶 ti器 肥 お 総 露想 器 ｀ `α
l鷲
1)I121(p 148 Sb):こ λ α9oG Kα τこ vlα じ τ δv β λαστ dv81 τ li
9oじ μ
`vη
δC πOλ じχρ6vlα σημαiV81.
Fragm。 26D:Tzctzcs, c/P′ ′ ね渋、 xH 723‐ 736(ed.PA.M
′′ ′〃ぉ′ ■ζ ο″ ″で、Naples 1968,pp 499-500) `α
725
器 [『 ;肝 薦器鰐温舞FIょ脱 τ . ｀ うγあ δ あs86pOv dpp8Vα iγ p81s, s dπ αvτ αs CiVα l τ o6τ ωk‐ αl oilλ じτ δ γじπov e986ρ OV σ6μ παV γ π εδ｀ αts πp6q πじ lμ vOl aV6μ`vOs. γ ￢v π8■ 6μ ε Ots, `vτ
`ρ
1掘岬繊灘
職
l
εK τω v l泳 bv εKλ 6π Oじσl Kα l v80σ σoも G πO10じ σlV.
IV eKα τ δv
μ
pl Kα i
`χ
735
c Kα t ε ημ αlc δ lKOσ lv ё τ 6pals `ρ πτ σ 8ω α も ■ う v eKτ p6900σ tv cKε 〔 η ξ Voos.
留為 肥σ進 :l跳 諸Lふ 蹄寵 毬 π τ σα ё じ
o〔
d
Ol
I・
poKα
8ξ (l
`λ
90s ξAlγ πτ 10v.
K`ρ
ατ α,ζ ωγ α― ρ
LcOnc,
あα″″ぉ
FRAGMENTS 25D‐ 26D
0 I l8: When they want to write
43
the word 'strength', they draw the front his body is the strongestr2.
part of a lion, because this part of g) I 19: When they want to write 'one who is awake and on guard', they draw the head of a lion. For the lion while awake closes his eyes, but when sleeping keeps them open. This is the symbol of being on guard. Wherefore they symbolically place lions as guard at the entrances of the templesr3.
I 25: When they want to write 'unformed man', they draw a frog. frogs are born from the mud of the river. Whence sometimes it seems For (already) like a frog, in others (still) like something earthy. And so, in parts when the river dries up, it vanishes with it (?)14. h)
i) I 36: When they want to write 'heart', they draw an ibis because this animal is familiar with Hermes, lord of every heart and reasoning. and also because the ibis is itself like the heart. Concerning this there are many stories among the Egyptianst5. j) I U: When they want to represent the unlawful and defilementr6, they draw a fish, because this food is hated and they incur defilement by it in the temples. For every fish is a purgative and they eat each otherrT. k) I 62: When they want to represent a people obedient to the king, they draw a bee; lor alone of the animals, the bees have a king whom the rest of the bees follow in a body, just as men obey a kingt8. l) II 2l: A deer's horns grow out each year; when it is drawn, it means a long timerq. Fragm. 26D: Tzetzes, Chiliades Xll 723-7361 Some uncritical persons say that vultures bring forth living beings, and that they produce milk and have breasts and other such things. But I have found out that, just as all tigers are males, so also the whole species of vultures is female. During five days flying with the rump against the winds, they surely conceive offspring begotten by the wind. In a hundred and twenty days they produce the eggs fertilized by the wind. In again a hundred and twenty days they hatch them and make them their young. In another
hundred and twenty days they nourish them untill they can fly. This is the race of vultures, begotten by the wind, generating females. When a vulture appears in your dreams, it means a year, as 2 I have exactly described it to you before, basing myself on the Egyptians.
44
「 RA(lMLN rA 27D‐ 28D
Fragm. 27D:Tzetzes, Scholia in Homcri Iliadem (ed. J.A. Cramer. Anccdota Grucut e codicibus manus<'ripti.r bihliothcc.ae regiae Parisr<,nsrs III, Oxford,
OUP 1841, p. 108. 8-ll) to 5r) rfrq Xsrpoq cito0 rpariour rrlv Oerrv, ro nporrrrdrq a0tr1v i6eiv rai 1upflvut. n yup lcip raru ru icpu ouppol"aro t6v Aiyunrirrlv ypcppntalv trlv rpurtrrrlv ivuplcror, 6nl"oi. Fragm.28D: Ammianus Marccllinus XVll 4,
ll
and
XXII 15,30
(ed.
C. Rolfe, Loeb Classical Library. 3 vols., London (Heinemann)-Cambridge, Mass. (Harvard Univ. Press) 1935-1940) XVll 4. ll per vulturem naturae vocabulum pandunt, quia mares nullos posse inter has alites inveniri rationes memorant physicae, perque speciem apis mella conficientis indicant rcgem, moderatori cum iucunditate aculeos quoque innasci debere his signis ostendentes. et similia plurima. XXll 15. J0 sunt et syringes. subterranei quidam et flexuosi secessus, quos (ut f'ertur) periti rituurn vctustorum adventare diluvium praescii, metuentesque ne cerimoniarum oblitteraretur memoria. penitus operosis digestos lodinis per loca diversa struxL-runt, et excisis parietibus volucrum ferarumque genera multa sculpserur.lt. ct anirnalium species innumeras, quas hierographicas litteras appellarunt. J.
「
RACMENTS 27D‐ 28D
45
Fragm.27D:-Tzetzes, Scholia in Homeri lliadem. p. l08l That Thetis held fast his (sc. Achilles') hand (lliud A 316) means that he practically saw her and rejoiced. For the hand, according to the sacred symbols of the Egyptian characters. means 'practical activity'2.
Fragm.2ED: Ammianus Marcellinus XVII 4, ll and XXII 15, 30' XVII 4, I I : By a vulture they represent the word for the female sexual organ2, because natural history records that no males can be found among these birds. And by the figureof a bee that makes honey-balls they designate a king, showing by these signs that in a ruler sweetness should be combined with a sting3. And there are many similar instances. XXII 15, 30: There are also syringeso, subterranean and winding passages, which, it is said, those acquainted with the most ancient rites dug in the earth in many places with great labour, since they had fore-knowledge that a deluge was coming and feared that the memory of the ceremonies might be destroyed. And on the walls of these caverns they carved many kinds of birds and beasts and countless s forms of animals which they called hierographic writing n.
NOTES TO THE TESTIMONIA
Test. 4
The Greek of this phrase is somewhat odd but the sense is clear. Schwyzer 24 adopts two conjectures and reacls 6ortq d'to Niptovoq (i1v rui) ot'vflv [xci] toiq ;ri1pt Tpatavof' (who lived from Nero onwards and was the contemporary of those up lo Trajan) L. Friedliinder. 1.e.. he was head of thc burciu for imperial correspondence: see M. Bang in l. Darstellungen uus dcr Sittcnges<'hithrc,Rr/n.r lv. LeipziS (Hirzel) l920ro. 261T. and H
I 2
Mason. Gicct Tcrnts litr Romun Institutron,r. Toronto (Hakkert) 1974. 45, 47' 78. l4l. on the kind of men appointed to the office of a6 apistuli.s, see E. L. Bowie . The lmportance of Sophists, in J.J. Winkler-G. Williams (edd.\. Lutcr Grt'ck Lirt'rururc (Yale Classical Studies 2Z). Cambridge (CUP) 1982, 39ff.: ihitl.57-59 a list of l6 Creeks wilh the title ah epi.rtulis.
he!lL,nisris
j
W. Otto. in his Pricsrt,r und Tempcl int
function of head of the school ol literature in Alexandria : but
see
Schwyzcr. Chairt'mon l
l
.
Test. 5 I This letter dates from November 4l C. E. Abundant literature is mentioned by TcherikoverFuks. ('p"/ lt .1('f. I.l. Stuarr Jones. Claudius and the Jewish Question at Alexandria. Journal ol Ronnn Strulit,s l6 (1926), lll. assumes that thc Chaeremon mentioned in thls letter is identical with our philosopher-priest. The other names arc hardly identifiable of the See also Tcherikovcr-Fuks ul loc., p. 44. and Schwyzer 12. The translation is
editors of CPJ. Test. 6
I 2 I
Diodorus Siculus lll l-4. On thc designation'Ethiopic'see fr' l2 Following Jacoby. I omil a sentence which is hopelessly corrupt'
See
fr.
n
J
12
Test. 7
I Test.
I
See C'.
,'tp. t 2l{t{-292 uhrch is our fragm. l.
E
This account is bascd upon Josephus' contra ,4pionun I 2tttt-292 (our fragm. l)
Test. 9
I
That origen knew writings of' chaeremon is apparent from confta ccl.sum
|
59 (our
fragm. 3). Test. l0
I
My translation is a thorough revision of Ker's. These sarcastic remarks. aimed at a philosopher preaching self'-restraint but living at the court of Nero, are not included in Schwyzer's t(,stinoniu. There are more such invectives against would-be Stoics. e.gi Juvenal. Sar.
Test. I I
|
II
l-65
| add this text to Schwyzer's collEction ol tt',stimoniu. Although we cannot be surc that the Chaeremon mentioned here is identical with our author, it is quite possible that Chaeremon wrote about the art of the augurs.
48
ヽO HIヽ 「 11S Flヽ 1()NIヘ
2 Shortly'bclirrc this (p. llli.10) .-l l est.
|
-
(ialcnus clcllncd an oitovrorq; as someope tirri riq rdrv ti,,''i0ror' nrllor:(D\ yul'o:rripr:rrr; (wh. divincs by nrc-ans ol'thc l)ighl,ol'birds1. .tr". thal it rnakcs dilll'rcncc lirr thc intcrprctation whcther a bird llic's high uncl lar lronl thc carth or low urrtl at J \h()rt distancc liorn thc lround. 12
(-l-. liagnr.
12.
NOTES TO THE FRAGMENTS
Fragm.
I
2
I
Anti-Semitic versions of the Exodus-story were current in the Hellenistic-Roman period. We have fragments of some ten authors who wrote on this subject between the fourth century B.C.E. and the fourth century C.E. See J.G. Gager. Moscs in Greco-Roman Paganism, Nashville-New York (Abingdon Press) 1972, I l3-133. and N. R. M. de Langec. Thoma, Antisemirismus l, Theologische Realen:vklopddie lll (1979), ll6-1t7. Gager rightly remarks (on Manetho, but it applies as well to Chaeremon. Lysimachus, Apion, etc.): "there is general agreement that the underlying stories themselves, of which there were many versions (the invasion of Egypt by outsiders, variously called Hyksos and Syrians; the reign of terror under these outsiders who devastated the holy places of the indigenous Egyptian religion; the expulsion of the outsiders by a hero-king), reach far back into Egyptian history and thar their application to the Jews is only a secondary phenomenon" (l l6). Traditions about the Hyksos and the Sethians have especially played a part in this development. See on these and related matters J. Marquart, Chronologische Untersuchungen 3 : Die Exodusberichte des Manetho und Chairemon und die Josephsgeschichte der Genesis. Philologus supplemenrband vll (1899). 66i-69i; R. weill, Lu lin clu nnwn cmpire ig.r,ptietr I, Paris (Picard) 1918, 104-llII p. Montet, La dram<,d'Avaris. E.ssai sur la pinitrutiott des Simites r,n Egr-prn. Paris (Geuther), 1941, 173-186; J. Schwartz, Le'cycledePdtoubastis'etlescommenraires6gyptiensdel'Exode. BIFAo49(1950).67-g-1. esp.75-78: w. Helck, Dic Br':iehungen A'gvptcns:u vorderasien int J. und 2. Johrruusend y. Chr., Wiesbaden (Harassowitz) 1962; J.G. Griffiths, plutarth's Dc Iside ct OsirirJe. (henceforth Plur. DIol, cardiff (University of wales press) 1970, 418-419: J. Hani. La religion ig.r'pticnne dans la pensic de Plutarquc, (henceforth La rclig. q,)?r.) paris (Les Belles Lettres) 1976, 107-108. For commentary on our passage see J.c. Miiller, Dc.r Fluvius Josephus Schrili gegen den Apion, Basel (Bahnrneier) 1877. repr. Hildesheim (Olms) 1969,20.1-205. but especially M. Stern, Greek and Latin Author.s on Jcx,.s an1 Judaism I, Jerusalem (lsrael Academy of sciences and Humanities) 1974, 420-421. on the relations betwecn Jews and Egyptians in antiquity in general see s. Davis, Ra.tRelations in Ancicnt Eg.t'pt, Greak, Egyptiun, Hehrex'. Roman, London (Methuen) 1951. Manetho's account has been quoted by Josephus in preceding secrions, I 73-91,93-105. 228-252. on this Egyptian priest from the first half of the third century B.c.E. see Stern. op. tir. | 62-86 (lirerarure on p.65), and H.J. Thissen, Manerho, rn)'il| (1990), ll80-ll8l. He was the first to write a history of Egypt in Greek with a strongly anti-Jewish account of the Exodus. A discussion of his name can be found in Griffiths. Plut. DIO 78-8 I .
'l cf. c. Ap. |
23o an,J 245. Amenophis is rhe name of four kings in rhe XVlllth Dynasty W. Helck-E. Otto, Kleines ll/iirtarbut'lt der )'g.vptologie. Wiesbaden (Harassowitz) 1970'?, 36--ltt). The Ramesside kings of the XIXth Dynasry follow the kings called
(see
4
Amenophis in the XVIllth (Helck-Otto. ihid.296-298). Since Ramesses II is probably the Pharaoh of the oppression, Chaeremon is at least right in naming him: see S. Herrmann, Israel in )'gvpran. Srurtgart (Kath. Bibelwerk) 1970. 18. M. stern, An Egyptian-Greek Prophecy and the Tradition about the Expulsion of the Jews from Egypt in rhe History of chaeremon. Zion 28 (l%3). 223-22g (in Hebrew), and the same, Grz'r'A and Latin Authors t 420. has pointed out that the element of the wrath of lsis has a striking parallel in a papyrus dating from the third century c.E., in which the wrath of' lsis is in some way related to the expulsion of the Jews from Egypt (according to the generally accepted restoration of the papyrus). The texr may be found in cPJ lll pp. tl9-l2l (no. 520). This "fragmenr ofcraeco-Egyptian prophecy
50
NOTES FRAGMENT
I
bcaring on Jews" (so the editors of CPJ) is related to the so-called oracle ol'rhe potrer, but that work does not show anti-Semitic traitsl see now the latest critical edition by L. Koenen. Die Prophezeiungen des "T
J.G. Griffiths, Apulcius o/ Madauros. The Isis-Book (EPRO 39), Leiden (Brill) 1975. f .19. Manetho. too, placcs thc expulsion in the reign of Amenophis (C. Ap. 1230). The identification of this king remains a problem; see Stern on Manetho, op. cit. | 84.
lrr Manctho (C. Ap. 12.12) this part is played by Amenophis, son of Paapis (r.e. Amenhotep son of Hapu), a very imporranr and lamous personage in the reign of Amenophis lll. Sce D. Wildung, lmhotcp und Amcnhotcp. Miinchen (Deutscher Kunstverlag) 1977,201ff. The meaning of the name Phritibautes is uncertain. Probably the first element, Phri-, nrei,rs "hc who is in charge ol-'; see J. Quaegebeur, Le dieu igl,ptittt Shai. Leuven (Leuven University Press) 1975. 22'l: cl'. A. Erman-H. Grapow, Vldrterbuch der rigyptischen Spruthc III (repr. Berlin. Akademie Verlag, l97l) l4l. For the second element (-Tibautes) no satisfactory solution has been lound; but ct. pt-hrj-/h'.nt, "he who is in charge of the seafs" (ll\rrtrhuch Y 5661. C'haeremon's account must have been abridged here by Josephus. For parallels in the oiher versions sec Stern. ttp. tit.84l'.'fhe po),uopoi-rq ilovreq div6peq are Manetho's l"r:npoi xui riLLor lrtopoi riv0parnor (l 233). Joseph's rule ovqr Egypt ((icnesis 4l) is conflated with Moses'leadership during the F-xodus, and so they arc made contcmporaries. This anachronism occurs in some other authrrrs as well: sce thc rclercnccs in Srern, op.
lt99u in thc original story $ 290b ran: ilycioear 6'urltdlv Tror0dv llr;fl;or1g, antl that only at ir latcr. anti-Jcwish stage were the names of Moscs and Joseph intcrp()lated.'fhis is prtrbably right: see also Stern. op. (it. | 421. ln Manctho's account the [:gyptian nanre rtl'Moses is Osarseph (Stern, iDrrl. ti5). The name -Irsithen in its present lbrm is le'nrinine. Perhaps it should be amended to Petisithen. "he whom Isis gives". cf. flr;l':qorg. Peteseph could be a corruption of Peteseth. "he whorn Seth gives". lt could also hc a blend of Petephr6, the name of Joseph's father-in-law ((icnesis 4l :45, l-XX). and Joscph's ()wn name. But more probably it is a compound ol Pcte-, "thc one givcn by". anti of'Sepa. a chthonian deity worshipped in the shape of a ccntipedc in thc neighbourhood ol l{cliopolis (see Bonnet, Rt'otl<,.rikon 698f.). Manetho's Osarseph might bc a combination ol' the names of Osiris and Sepa. See on these matters (i, Mqssies. 'I'he interpretatlo jutlaica of Sarapis'. in M.J. Vermaseren (ed.l, Studies in llt'lltnisri< Rtligion.t (EPRO 7tt), Leidcn (Brill) 1979,2W-212. and also his article'Some Notes trn the Name ol' Sar.rpis', in Hummages d Muartu J. Vermasercn (EPRO 6ti), Schwyzer 57f. surmiscs that
rr;
rtri
Leiden
(Brill)
1978. tt2l-1t32
13
Quitc unexpectedly the pcrrplc expclled by
l!
pcrsecution". Ramesses
are called Jews here, an
it
is
︱ ︱
12
On thc problems ol'localization ol'these cvents in the dif'ferent versions see J. Schwartz. BlFAO 49 (1950). 7511. and also J.(i. Miiller ar,/ /or.. (see n. l). -l-ht'identity of this gnrup on th,: border is rather unclear. Manetho introduces the flyksos here (l 23711'.). ('f. Manctho in ('..4p. | 246-7. Manetho's version looks much more elaborate since J
NOTES FRAGMENTS i‐
2
not clear whether Chaeremon identifies the Jews with the diseased persons or with the people from the border or with both groups. This number is enigmatic. The 250.000 defiled persons + 380.000 people from Pelusium makes 630.000. Even if Chaeremon identified the Jews only with the defiled' we still miss 50.000. "We get the impression that Josephus only used fragments from Chaeremon" (Stern I 421). It is interesting and useful to see how Josephus continues in $S 293-303 (in Thackeray's translation) : [293] "From these statements the mendacity of both writers (s< . Manetho and Chaeremon) is, I think, self-evident. Had they any foundation in fact, such wide discrepancy would be impossible. But consistency with others is not the concern of authors of fiction; they invent according to their tancy.12941 Thus, according to Manetho, the expulsion of the contaminated people originated in the king's desire to see the gods; Chaeremon invents his own story of the appearance of lsis in a dream. [295] Manetho says that this mode ofpurification was suggested to the king by Amenophis: Chaeremon mentions Phritibautes. Observe too how nearly their figures coincide in their estimate of the crowd; one speaks of 80.000, the other of 250.000! [296] Again, Manetho begins by throwing the polluted wretches into the quarries then makes them a present of Avaris for their abode and incites them to war against the rest of the Egyptians. and not until then does he represent them as appealing for aid to Jerusalem. [297] According to Chaeremon's account, they found, on their departure from Egypt, in the neighbourhood of Pelusium, 380.000 persons left there by Amenophis, with whom they retraced their steps and made a raid upon Egypt, resulting in the flight of Amenophis to Ethiopia. [298] But the gem of his narrative is his omission to state who these myriads of soldiers were or whence they came' whether they were native Egyptians or foreign immigrants. He does not even explain why the king would not admit them into Egypt, though his lsis dream about the lepers showed no lack of imagination. [299] With Moses, Chaeremon has associated as a contemporary and companion in exile, Joseph, who died four generations, that is to say about 170 years, before Moses- [300] Again, according to Manetho, Ramesses, son ol Amenophis, fought as a young man in his father's army and shared his flight and banishment to Ethiopia; according to Chaeremon's version, he was born in a cave after his father's death [sic!]. and subsequently defeated the Jews and drove them out, to the number of about 200.000, into Syria. [301] What reckless levityl First he omitted to state who the 380.000 were; then he tells us nothing of the fate of the 430.000, whether they fell in battle or went over to Ramesses. [-]02] But most astounding fact of all -- it is impossible to discover from him whom he means by the Jews or to which of the two groups he applies this designation. the 250.000 lepers or the 380.000 at Pelusium. [303] However, it would, I think, be foolish to spend more time in refuting authors who refute each other. To have left refutation to others would have shown more decencv". Fragm. 2
I
This liagment discusses the old problem, debated since the beginning of the Hellenistic era, of whether astrology was an invention of the Babylonians or of the Egyptians. Historically it is almost certain that the Egyptians took over this "science" from the Babylonians; see F. Cumont, Astrology and Religion Among the Greeks and R
| 9; l6; 69; 8l; ll 3l; Cicero, De Divinatione I 19, 16; Ndlr//alis Hi.snria Vll 56; Josephus, Antiquitates I 168- See further W.J.W. Koster. Chaldler, RAC ll (1954), 1007-1021; M. Kiichler, Friihiildischc Weisheirstadirionen, Freiburg-G
e.g. Diodorus Siculus
ll 46,9'7: Plinius,
2
NOTIIS fjRAcMENT
2
-
of the third century B.C'.E.); sce S. M. Burstein, I/re Babyloniaca o/
5
6
7 ti
9
l0 || l2
Bcro.r.rus, Malibu
(Undena Publications) 1978. 1.1 n. -1. For the curious creek of this expression (r)),),oyrpoq ioropiov otrvoyuyeiv) see E. Renauld. Etude de lu langua.'t du st.r.l('dc Micln,l pvy'Io.r. paris (picard) 1920, 195. Here begins Psellus' excerpt liom chaercmon. where it ends is a matter of great uncertainty: see below n. 5 lt is clear that the whole story ol'thc flood of the Nile is an apologetic device on the part ol' the Egyptians in order to bc ablc to continue their claim of the greater antiquity of their astrology against historical probahility. According to Schwartz (RE lll 2026) and Schwyzer 59-60. the excerpt fiom chaeremon cnds hcre. Sathas (gCtl 1977, l2gf.), however, claims that thc whole tbllowing passagc printcd hcre still derives from Chaeremon. Schwyzer 60 argues that this is very improbable firr the next paragraph because the data about Proteus and Rhapsinitus havc hecn takcn over from Herodotus (il ll2 and l2l), whom (-hacremtln ncver uses as a s()urcc clscwhcre. The paragraph then following (oogiu 6c Aiytrnrlov xri.; has a better chancc to dcrive from chaeremon. but it must remain highly unccrtain. For lurther discussion see Schwyzer 591 Thcre is a strong suspicion that Psellus here confuses Babylonian and Egyptian data. According ro ancienr chronography Ninos was the first Assyrian king (see b.o. Edzard in Dcr Klrinc Puul!'lY (1972). l.].tl'.) and Joannes is probably to be identihed with Oannes. thc f'amous Babylonian sea-m()nster and founder of culture. See Berossus. Ba6.r,loniuu l}'tgm. l, in F. Jacoby's f'rugnrntt dt'r griethischcn Historik<,r lll C I, Lei
NOTES FRAGMENTS 2‐ 4 plausiblyproposestoreadhereeiqdlveiov(oupprr}'}'eo0ut)nlorefetct.Thattheleaves of the vi&,.r agnus (astus were believed to induce a state of chastity is also stated by De Dioscurides. Dt' muteriu medi<'a | 103 and some other authorsl see B H Stricker' praehelleense ascese. OMRO 49 (1968). 19'
13 14 15 l6
plants and The Greek ls not very clear here, but the basic idea is probably that these the rriv0cpog' the is example known best The aid. female wlthout animals procreate scarab dung-beerle; see below fr. 2lD and Plutarch. De Is. t'r o.r. 74, 381A. For this woid 1r1po60r4g), which is not found in any of the dictionaries. see E. Renauld. Lcxiquc choisi dc Pscl/o.r, Paris (Picard) 1920' 6'-l' This iheme of a magical cosmic sy,mpathera is also found. among other places' in Jewish mystical literature fiom the Talmudic period; see G. Scholem. Maior Trends in Jewislt M1'stit'ism, New York (Schocken) 1961r,56. Much in this fragment remains obscure because of the vagueness of the allusions' Hopfner, Fonl?s (see n. 7) 7ttll", prints as a fragment ol' chaeremon a passage from Psellus published by Sathas. BCH | (1877), 204-206, but Sathas docs not adduce the slightest evidence to prove that the passage really goes back to chaeremon. Schwyzer has rightly not adopted it.
Fragm. 3
The translation is a revision of H. Chadwick's in : Orlgca Contra C<'lsunr. Cambridge (Cambridge Univ. Press )1965'?, 54.
I
2
iee {br an cxtensive discussion of all problems connected with comets in antiquity H. Cundel. Kometen. RE Xl (1922), ll43-1193. Generally comcts were regarded as bringers of bad tidings (heralds ol'wars, famines, epidemics, etc.; see Cundel I149f.) Only occasionally
*.ra1hay consi6cred as good omens. as Chaeremon does here (some parallels are quoted
ibia. h the pcriod under consideration therc appeared comets 5+ and 60 c.E. (cundel ll88). In 54 Nero became emperor, and in 60 the comet aroused expectations of Nero's death (Seneca, Nutur. Quucst. VII 17,2 and 21,3). Gundel (Annulcs XIV 22) and I 150 and Schwyzcr 62f. argue that, in view of the fact that Tacitus Suetonius (l/ita Nt,ntnis -i6) regarded this comet as an evil omen. Chaeremon is deliberately flattering Nero; but this is only a guess, as Schwyzer himsell points out. Schwyzer 6-1 rightly rejects the identillcation ol'Clhaeremon with thc Charmandcr mentioned in Seneca. Narlr. Y ll 5,3 (C harnundtr qu,.lue in at Iihro quem dt ( ont(t i.\ composlil. . . ). bY o. Gruppc. by schwyzer 62 and Gundel,
in
Quaest. bie gricL.hischen
(ultr
und llll'then
Leipzig (Teubner) ltltlT. I
4-1.1
n
in ihren Bc:iL'hungcn:u
detr orienlalisdpn
Rtligionu.
2.
Fragm. 4
I
2
3
This passage prescnts difficulties as to thc delimitation of Chaeremon's fragment. That porphyry ur.J Cho"r".on's work here is proved by the mentioning- of his name. but it is'hardly credible thar Chaeremon has spoken in such a critical way of Egyptian religious practices is the beginning and end ofthis passage do. Therefore, according to Schwyzer 63' only the factual inlbrmaiion contained in the sentences ro 1<rp )"eyr:rv 6tt rtl. through 6t) ui cr)1oi through pctool4purt(opr;vov (9) derives fr.m re iugdrvr (8) and 'irr'i Chaeremon. The fragment is quoted by Eusebius' Praep Ev V l0'l-2' To threaten the gods was il common practice in Egyptian magicl see S Sauneron' Bullerin Aspects et sort d'un theme magique 6gyptien; les menaccs incluant les dieux. tle la sotilti frung'uise ,l'tgv'proigi,S a95l), I l-21; H. Altenmiiller, Gotterhedrohung, ttil'tt trltl).664-669, See B. Olsson, Drohungen an die Gcitter. in APA|- M A M.P Helios in our tcxt Nilsson dcditarL,rr, Lund (H. ohlsson) 1939. 174-l7tt fbr parallels. in Egypt moon-deities the but of Egypt, the religion in Re-Atum Re or to corresponds are masculine, so that a countcrpart to Selene would be Thoth or Khons lt According to Schwyzer. it is here that the first quotalion from chaeremon begins. old from of were which practiccs, magical of was a champion appears t-hat Chacrcmon
una parcel ol'tigyptian religion. See H. Bonnet. Reulle.rikon dcr iig.r'pti.stlrcn Religionspest'hithtt,Bertin (De bruyter)1952,435-419, and J.F. Borghouts. Magie. Itt)'lll (1980). I 137-l l5l (there l'urther references)
pul
54
NOTES「 RACMENTS 4-5
躙蹴珊 蝶鞘害蛸輔 :獅i榊榊粉 鳳
Fragm.5
NOTES FRACMENTS 5‐ 8
4 5
6 7
8
9 l0
I
I
12
so-called planets'i but here that is less probable since the sun-god had primacy in Egypt. For the astrological terminology in the following passage see in general F. Boll-C. BezoldW. Gundel, Sternglaube und Sterndeurung, Leipzig-Berlin (Teubner) 19314 (: 19665). The ncpcvor6ll.ovcg are the fixed stars that lie to the north or the south of the zodiac in fields that aredivided up according to the sections ofthe zodiac. See E. Boer, Paranatellonta, Der Kleine Pauly 4 (1972), 504f. The term decanus, mostly signifying an official, appears here for the ltrst time in its astrological meaning of "a section of l0 degrees in the zodiac" (so there are 36 decans). The decans are of ancient Egyptian origin (already attested from the third millennium B.C.E.). For extensive discussions see S. Schott in: W. Gundel , Dekane und Dekanstern' bilder, Darmstadt (wBc) 19692, l-21; H. Bonnet, Reallexikon 153-1551 H.U. Instinsky, Decanus, RAClll(1957).607f.(603-6ll)lO.Neugebauer.TheExactSciencesinAntiquirl', Princeton (Princeton University Press) 1952, 8l ff. The horoscopes here probably mean the rising signs of the zodiac (or the rising dccanus\, here considered as personal beings. For other meanings of the word see Schwyzer 66. The parallel passage in lamblichus, De Mvsteriis vlll 4 (our fr. 9) has xpctcro0g rci f1lep6vcg, a reading adopted by schwyzer here, but we follow Mras and Sodano. what exactly is meant here is obscure. Schwyzer 67 points out that in some magical papyri the adjective rpcrcroq is attached to astral deities (see the references there). Both the spelling (ctrpuvrltox
This is the kind of Stoic interpretation of Egyptian myths that Plutarch sometimes criticizes in his Dc l.s. ct Os.. e.g. 45. 369A; see J. Hani, La raligkn igypticnnc duns lu
pensic dt'Plutarque 142-t65. Several times. however, Plutarch adduces Stoic physical interpretations favourably. e.g.40, -167C and 41, -1678; see Griffiths' Plut. DIO 1\5 Schwyzer remarks (68) that this passage proves that Chaeremon advocated astrology, and that it is curious, therefore, that lamblichus (M.yst. IX 4) calls Chaeremon an opponent of astrology (sce our fr. 8). Perhaps Porphyry's statement no longer is about Chaeremon (note thc plurals).
Fragm. 6
I
This and the lollowing liagment add no new information to fr. 5. Eusebius draws upon Porphyry.
Fngm.7
I
Mras ad lot. rejects Schwyzer's emendation toUq Aiyunri
Fragm. E I Schwyzer 32 does not accord this passage the status of a fragment of Chaeremon and only quores ir in the apparatus to fr.5. lt is identical to lamblichus. De M.t'stcrii.s lX 4. who quotes Porphyry here.
-
56
2
NOTl,SIRACME:NTS 8‐ 10
-
-
'l-his
secms to contradict what Porphyry tclls in fr.5 (see there note l2). Mu()qpurrxrl r:nrorqpr| relers to astr()nom)'and astrology. Sec Scxtus Empiricus. Atlv,rsu.; nruthtnutiqt.s V l-1. Cl. Aulus Cellirrs 19. (r vulgus autenr quos gentilicio vocabulo'Chaldaeos'dicere op()rtet'mathematicos'dicit (thc c()nlnrolr people apply the term'mathematici'to those who ought to be called bv their ctlrnic nanrc'Chaldaeans'). Claudius Ptolemaeus'astron()nrical handbook is eallctl 1ur()4lrrrrrrrj oi,vr(r_Elq in the best mss.
Fragm. 9
I
'flrough bascd uporr Porplrlrv s lip. ud .,lnt'h.
ll l2-l.l (our fr. 5) and by and largc idcnticat
with it, it ncvcrthclcss tlcscrrcs lo bc cprotcd Schwvzcr quotcs it in the apparatus to ti.
I
n()tes scc rlul li. 5. I hc scnsc ol this last scntcllec is rrol cleirr..
5.
fjor
f'ragm. l0 | 'l his is thc longcs( atttl trtos( intr'rcstrns tiagnrent that has been preserved. lt presents il rathcr rotnantic and itlcalizctl piclurc ol'thc daily life of the Egyptian pricsts. They are dcpictctl lts it I,r()up ol' nrctlitatirrg nrerr. living a vcry ascctic life (strongly reminiscent ()f lhc t'arlv ('hristian tnonks). alwuvs occupicd with the study of all kinds of le.arning, Somc altcmpts httvc bccn maric to dclc'ntl the historical rcliability of Chaeremons's account. But rn spitc ol'thc l:rct that scrcral concrctc data are affirmcd by other writers (see e.g. If. Strathnrarrn, (it'.tthrthtt, l<,r lriiltchrittlitln'n Ask<,.st'L. Die Askc.sc'in dcr Lntgchung It.s trt,rdarLltn ( ltri.\t(ntu,n.\. lcipzig (Scholl) 1914. 241) and by Egyptian sources. therc has hccn il gr()$'lllg &)ttttttutti.\ rtltittrrt lh.tl it is one rnorc cxample ol'what Festugierc has cirllt'tl "rt litcntrv gcttrc ucll-knoun in thc llellcnistic pcriod: thc idealizcd description ol pricstll cilsles ()r rcliSi(lus liutcrnitics ol' harharian pcoplcs" (Sur une nouvcllc 6dition drr "l)e \,itl Pythagoricu" dc.llnrbliqrrr'. RlIi 50 (19:17). 47(\-494. quotarion on p. 476). ()thcr crantplcs trl lhis gcrrrr irrc IrrnrhlichLrs'ilcc()unt of thc Pythagorcan order. Philoslrltttts' tlescriptitrtt ol tltc br:rhrrr;rrrs lrrtl ut,rnrrosophists. thc accounts of the Essencs by Pltttl attd .loscplttts. rlrrrl Philrr'r tlt'pielion ol thc.lewish c()mmunity of'thc Thcrapcutac in hi. /)r'r'llrr (ttttt'tttlrldlnil. lrt pirrtrcrrlirr. lhc lilst-ntcnlioncd treatise ol'Philo shows a {rcltt ltttttthcr rtl (st'ntcltt'ttcs rcIhlrlilrr) p.rr:rllcls lo Clracremon's accoult(, as was already ttolcd hl It Wcndlancl ([)ic Ihcrlpcultn Lrntl tlic philonische Schrili vorn bcschaulichen lcbctt../u/rr'lrrir lrr'r liir tlrrtrvltt l'hilultt.qir'. Suppltnrctrl 22 (ltl96). 693-7n. csp. 75.1-756). ()tt thc h:tsis ()l lhc\c t'lr'se I.:tr:rl['ls. Werrdkrnd assunred that Philo knew Chaercmon's uritirrgs itn(l rcilclc(l to il irr hrs Ilt trt ,rlrl., Lr.lc$'ish coltntcrpart interrded to clutd0 ( lrrrcrcrrrorr l his thcsis nirs rcliilt'rl lrr lt Rcitzcns(cirr (l)r,.i .,l t/trtttu.ritt.s Il'crk ilhcr lu.s I t httr rtr's .ltttrtrtittt l-,rrt lltilrtlr,.trtt.ho- Rrttt.d,q :trr (ic.u hichtt th'.r ll,liinrhturn.r. Sitzungshcriclttc tlcr I lcitlclbcrgcr ,,\kltltrrric tle r Wi:scnschrlicn. Philosophish-historrschc Klasst' li. llcitlelhcrg l(.)ll. -l.l) i1r(l e\p(.eiirll\ h\ | llcinenrarrrr (fhcrapeutai, RIt V A (19.1.1). lll? 18) lltc rrt.ttcrirtls collt'tletl lrr .,\..1 lrcstrrgicrc (rrrl. trt. and lrlso 1-rr rittilutirttt rl lltrttrr I ri:ilti,ttttr' L I tt.ttr"hryir'r./ /r'r rt rr'rrd'.r tt(cult<'y. Paris (l-ccollic) 1944 ( 1950r). l')-.1.1) hlrvc shou'n lltul it is rnLrcI llllrc pr()hllblc thitl hoth authttr: llrrgcly tlraw on ir lrit(ltli()r)ill roctrhrrllrr\ ticsiurrcrl to dqr.t';b. thc idcal uaV ol'lilc ol':r crtmmuni{y ol' phiftrrtrpltiztrrg s:tittls. ( 1. ltlso ()lto. l'rrc.ttt,r unl Tiutpel ll 167f.. 2091|. lhc parallels hcl$ccn l)hilo alrd ( lutcretrtort *ill hc eitctl irr tlre lirllowing notcs (Schwyzer 79-80 gives It eottrctticrt( s\n()Jr\is). ()rr the lhcftrpcutuc scc lurthcr F. Daumas. La'solitudc'des l lterrr pc u tcs t't lc: it n l cei'tlctt t: tlrr rrro rrach isrlc chr6t icn, in : Ph ilttn l'.4 !t,.runtlrit' ( Colloq ue dc I r'orr I l-15 Scptcnrhrc l()(r(r;. lrtrri: (l:ditiolrs du ccntrc nation:tl dc la rccherche scicnliliqrrc) ltX'7. -147-l5l{.;rnrl lirr nr()re reccnt literaturc E. Schiirer. Hi.stttr| ol th(
,lLrislt I'ttplt,rn thr' I.qt rtl .lttu ('ltri:t
ll. rcv. ctl. by (i.
Vcrmes-F-.
Millar-M.
Black.
litlirrhurgh (('l;rrk) 197(). \91 -srlr Ihc lcrl trl thc li:rgrrrcrrt lrol llutt ol A Niruck's edition (t_crpzig, 'l'cubncr. ltill6). '\ htf l lhitt rrl lhc ttcucsl critir'rrl t'rlrtrorr (rl l)()rph)ry's l)c .'lhstinutiu hy J. tsoullirrtiguc and l\1. Ptttillorr {rlr thc ( ollcttiorr Brrtli'). Ihc rolunrc containing Book lV is still in prcparati1rn. bul holh ctlilors ltitre kirrtllr ptrt thcif lc\l ll nty disposal. for uhich I am vcry grateful. lhc lcrr pl:rccs shcrc I rlillr'r lrorrr lltcnt h:rrc bccn indicatccl.
57
NOTES「 RAGMENT 10
2InHe|lenistictimes'ashifttowardsamoreerhicalandreligioussenseofthewords qr}'oooglu,gttrooogcivisc|earlyvisible.asitishere:seeA.M.Malingrey.Philosophia:
au IV" siicle upris d"un groupc dc nt.ts tlorrs la lirftruturt'gr('que lcs Pri.soL'ratiqucs philo vit. tont.28-qrl'ooogoiot Therapeurae. rhe parislKlincksieck) on 1961. cf. .1.c., in the Hellenisticrrlv narprov gtiooorpiuv. For the monastic function of Egyptian temples Paris (Les Pluturquc. cle pttrsit' iu dans igrpriennc religion Roman period see J. Hani. La 'Etudc
Belles Lettres) 1976' 268.
ror)q ieporpcncottrtouq Iamblichus. Dc rilu P.t.thagori(a 96 nuvroq o[ fltroclope tot npoq dllqlouq cvt:ttjylcvor'. tonouq aei i(ctruyovro. peiri 6i rov 6o0rvov repinqtov rorc always chose the pcl,toto pdv iv ir:poig. ii Ot: ptl 1c' iv 6poiorg tonotg (all Pythagoreans in temples. mostly another. one met they ti.,.i.'nlorning-wal-k most holy places, and oit.. Pythagoreans rot(rrotrv " but if not, in similar places). Porphy'y, D" 'lht' l 36 the the temples and the ru (upu rci ru titroq r:l tilv ndon dnc)'r1l'arar opprl (they lived in |'itu Apollonii Philostratus' t'f expelled). been had sacred groves. lrom wh'ic'h all tumult
3 cf.
l4and8. 1967. + bn\nr,i.n see c.J. Blceker. Egvptian Fcsrivals, Leiden (Brill) (.rc. the Egyptians) 5 cf. clement ot. ntexanaiiu,'i,'ronr. v 4, 19. J 6ru r6v nop'oitoiq d6urovral'oupt:vtor'..povorgd(flvenrpaivctvo0rd)vroiqicprrlprlvorq(Onlytheir foot within what they called their sanctuaries) consecrated members *.rJurro*.d io set lemple see the texts.quoted in my Thr entering.a when purity of requirement the 6 On (srilt) Isztl' 258f' Cf Eusebius-Rufinus' Hr'rl' rciatn Stntentt's ,,1 Pscud,rPhi,,,il/,',L"'. quihu.s ... hi quos appallaha.nt ayvt;uovroq' Eccl.Xl23 on Sarapis-temple in Alexandria, in they called u)mm'tn"r? soliti t'rant (in which those whom
id 6t qui st'
cttstiliL'nnl, to stay)' lrogn"unutrr. i.e. thosc who purify themselves' used (ironrngen. in his review of Schwyzer in Museum
40 (193-1), 2-10, rightly makes very good sense' which 'resources' revenue" nopouq. defends the mss.' /r'
7 B.A. van 8
themselveswithanyotheractivitythantheserviceofthegods)'Nauck'sconjecture generally accepted since ixpr^rrq (worship) ftrr 0cuoar (a rare word but in all mss.) is ciocpfg. and in other to alia. intt'r produce. to sentcnce it is said
in the lbllowrng
authors(seeSchwyzer42inupp.(.ril.)thereisaconnectionbetween0cpateicec,rlvand ror:ior:piq.But(k;uor:tgiuesanexcellentsenseandisrightlydefendedby^1'Heinemann' here (Ocoq--.0edo0cr-0stopeio0ut) RE V A 2ll7 On tf," itymotogical wordplay implied
9
l0
seemyartic|e.AWord.playinlJohn4:|2'!,,Zcitschri|i|..neuttst.Wiss'63(1972).2tt0ff. clr Os 2' 35lF-352A' and the notes Compare with this whole passage Plutarch' D.e Is theme not only in this of Grifiths ort 1,,r., zni-iti. on"d1*po.,,ro, which is a recurrenr of sages (Festugiere. communities of descriptions idealize
laterGreektexts'e.g.Plutarch,DeIs.etos'6'3538.Thismeaningisnotregistered Griechen und Riimcrn hei den
in LSJ. See on this t;minology R. Arbesmann. Das Fasren (1969)' 450f, (RGVV 2l), Giessen (iop.r,i"nnl tg2g.7f(.; i&rn, Fasten, RAC 7
1
B.H.
Stricker'Dcprachelleen,"o,.",".oMRo50(1969)'8ff.(thethirdinalongseriesof articles sincc 1967'
ll
all bearing the
same title)'
cf. philo. vit. cont.30... brooror
lrovoulrsvor
rcp'6ot,toig iv roig leloeiot povcoll-
piotggttrooorpooorv(theyphilosophizebyt.hemselveseachinsolitudeinthecellsmentioned above).
12ldonotadopt6l{;'Nauck'sconjectureforiiAlthoughdtcgivesbettersensewhen onereadsKurov€po}rtvotwiththemss''lagreewithSchwyzerwhonowproposes(letter
NOTLS FRAGMENT
IO
ol Aug. l-l' l9tl0) ro read ii ... r(uruv{;popavorq,'or with those who divided...', which is a
more attractive emendation. see J. Jeremias. Ltnknox,n Sayings ol Jesu.s, London (SPCK) 19642,4g n- 2' who discusses another occurrcnce of this rare word. in pap. oxyr. g40.g. where, too. it is a part of a temple.
On uyvr:urqptu
on this motif of
t5
withdrawar fiom the world (dvo1
ll (l97lt). ll7-ltx. l'lt trrrr.3l rtret:oto-rrr r
4th ser. t7
Philo'
RtG 50 09t7).
this strikingly literal parallel
see Festugidre.
484
Stricker. OMRO 49 (l96lt). ?9 lirr parallels. and esp. J. Bremmer, The Early,Greek Conu,pt o/ thc Soul, Princeton (Princeton Univ. Press) 19U3, 85-87. Phifo, I'ir. utnr. J0 r;ioor rrig 1r:ipo5 illovrc6 (having their hands inside the robe). A special application ol'this cusrom was to cover the hands when carrying particularly sacrecl objects as the (',.r1(, rrr'.rtrcd anrl the vase with Osirian Nile water: see the Dictures in J. Leipoldt-W. (irundrnann. Lintclt dcs Chri.rtcntums lll, Berlin (Evangelische Verlagsanstalt) 1967. nos.291.294. and 197: no.299 gives an example ofa similar usage in the Early Church;also Cumon(. R<'li.gions orit,ntola.sa. pl. V j. VII 2. Vlll t. See w. otto. Prirr* und ftnptl tn hcllenististhen A'g.tpt,:n I. Leipzig (Teubner) 1905, repr. Rome ( Bardr) | 971 . 2.-l lT. on the thcmc of the liugality antl ahstinence of the Egyptian priests see Han| La retig. egrpl. -301-.105. and Stricker. OMRO ts (t968),2-tff.; and 50 (1969), 12ff. philo. Vil. utnt. -17 ottotlvror 6rl no],rrrr;),r)_( rn'riir:r,. .... riil-'uiru ro lprlotgc cbv civeu (flv or)r dort. 6ui toOro r)o0iotror pr)v
2l
Phifo. t.'it. tont.
Ji
rlrror-)vr(n
... iiprov r;ircl.fl xci dyov
dl,eq otjq
oi
dppo6iottor
59
NOTES「 RAGMENT 10
rropopruouorv iroorotr.o (they eat simple bread and salt for a relish, which the fastidious flavour with hyssop). see further Schwyzer 82 and Stricker, oMRO 49 (1968), 23. Stricker, OMRO 49 (1968)' 17 notes parallels. cf. Herodotus ll -u (with A.B. Lloyd, Herodotus, Book II, Leiden (Brill) 1976, 169); plutarch. De Is. t,t O.r. 7, l53C-D oi 6'iepsi6 dr6lovrcr rdrvr(t)v, sc. iloutov (the priests abstain from all kinds of fish), with Griffrths. PIur. DIO 277f.; Horapollo, Hie.roglyphica 144. See further F.J. Diilger, IX@YI II 55ff.; I. Gamer-Wallert, Fische, InA ll (1977)' 228-234. Ci lamblichus, Vira Pyth. 98. Schwyzer 44 ad lot. notes some parallels. philo. ra. nnt.73 rprirc(c Kooopo r6v ivciporv (the table is kept pure from the flesh of animals). Grifliths' Plutart'h,.s DIo 26| f', notes that Egyptian sources do not support this statement. CL J. Haussleiter, Der Vegelarismus in der Antike' Berlin (Tcipelmann) ０ ３
1935.
l3ff.
２ ︲ ３ ３
Cf. Daniel l0:3.
Jerome's excerpt of this same passage (Adv. Jovinianum ll ll; see below they regarded Lggs as liquid meat. See Stricker, OMRO 49 (1968)' 23'
Cf. Heiodotus ll 4l taq 6d 0q}"ioq oii oqr 6(eort Orlerv " rcq
fr. I l)
poUg
adds that
rcq
01)'0og
Aiyrinttor ntivreq 6poit4 oepovror rpop
all allowed to sacrifice female cows... all Egyptians worship them much more than other cattle). Bonnet, Kuh, Realllexikon 402-405 (eso. 405 on the degree of reliability in Greek accounts of Egyptian cow worship). Sc. as divine beings. For this translation of the obscure Greek see Festugiire, Rivdlation | 29. dpgdpetcv veuovro: Schwyzer 45 rightly remarks on the expression npoq dvOponeiav d la adhui explicatione caret. Festugiere, rbrrJ.. translates: "ceux qui inclinent la tgte obscure' somewhat remains whole but the well, possible as which is maniire de I'homme",
Ifmytranslationiscorrect'itmayre|ertothefactthattheEgyptianswould.berepelled
(just as they Ly ifi. ia"u of eating animals which recalled the human form, such as apes 64f') In)'N Menschenopfer' Griffiths, J.G. iacrifice;see oppored to human piuturch. Dt' ls. et Os. -ll, 3618 also uses the term r<rpatrlpqorq in connection with the work of lhe mosthosphragrstal (on which see the next note)' Herodotus ll Moschosphragi.s/di are the priests who inspected the animals for sacrifitce' the approved 38 and Flutarch, Dc ls. t,t bs. 31, 363A-8, describe how the priest marked Book II Herodotus' Lloyd, Tempe!l84f'; und Priester Otto. see details animal with a seal. For 172f.; Griffiths, Plurarch's DIO 4l5f : Stricker' OMRO 55 (1974)' l90f' which consisted Clement of Alexandria, Strom. Yl 4, 36, 2 mentions poolooqpaYrotrxo, in oxyrhynchus discovered been have books ritual such of of l0 books. some liagments
９ ３ ０ ４
andpublishedbyV'B.schumann,ASecond.CenturyTreatiseonEgyptianPriestsand Priestereid, Temples, HTR h (1960). 159-170. and by R. Merkelbach, Ein igyptischer zPE 2 /1968\.7-30. See the remarks by D
niitt.i'.on;."ture. All thesi solutions are unsatisfactory.
conjecture of Prof. Griffiths (letter of 23-l l-'82)'
on
I
adopt npotrLrippcvov.
a
ll.
For parallels in Jewish these varying terms see Stricker, }MRO 50 (1969), (Brill) see I. Gruenwald, Apocalypric and Merkavah M.v-sticism. Leiden
,,,vrii."i ri",,,uri 1980,99-100.
Philo, ,/ir. cont.73 (quoted above, n 25) A. Burton. Herodotus ll 37 and Lloyd ad /oc. (16g). Diodorus siculus I 89, 4 and Is. et os' De Plutarch, (Brill) 260. 1972, Leiden A Commenlary, L Diodorus siculus Book 5. 352F and Crifliths ad loc (272)im Altertum. Herodotus II 64 and Lloyd ad loc. (287 f .); E. Fehrle, Die kultische Keuschheit Hercher, unnecessarily Giessen (Topelmann) 1910. l 55 ff. Bouffartigue and Patillon, following
60
47 48
49 50 51
NOTLS 1-'RAGMENTS
IO
athctize uppotiroirrrv. As to (-haercrnon's rcmark about their rejection of male homoscluality. it can bc'said that lirr thc rnost part it was not lavoured by the Egyptians. In thc prcrtestations of irrnoccnce irr rhe Boal- ttl rfu Dcud 125 (bl2) it is said. "l have not pructiscd homosexualiry" (T.(i. Allcn. Tht, Egyprian Book o/ thc Dead, chicago (Univ. ol'('hicago Prcss) | 960, I 97). \'ct it is occasionally ascribed to the gods; see J. G. criffiths. 'l'lv ('onllirt of Horu.r uul Sctli. Liverpool (Liverpool Univ. press) 1960,4l_46. on thesc rcgular ablutiorrs with coltl water see J. Gwyn Griffiths, Apuleius ol Matluuro.r; 'I-ltt'l.ri.s-Butk (ll,lt'tutnorphost's ltot*.\'l). Leiden(Brill) 1975.2g6i. (udXl 23\. Herodorus ll -17 )"oirovrur tir: tii; riq rliu;1rrr;1*,i.r-r.tq Vr,Ipe rui iiig 6ruot46 vuxroq (they bathe in cold water twice cvcry dav antl l*icc cvcry night): discussion and literature in Lloyd nl lot . ( l66t'.). and R. A. wild. W'urcr in trre curtic Lr/orship ol I.si.t and sarupis. t-cidcn (tsrill) lgtll. 14.1-l-18 ('f. l\rrphyry, Dt,Ah.st. lV l2 on the Essenes. See also R. cjintrures. BAn ANtrY I lKll. Rt'Lln'rtlu,.s .rur lt, huin tlan.s l'unriquiti grt,t.t1ut,. paris (Boceard) 1962. g5p. ..117 antl l0:1. ('f. L (jruenwald, Apoculyptit and Mirkuiuh Mvstirr.wr I()ll. Jcromc calls ir huiut'rn his cxccrpt (.4dr'. Iotinianurn II l.l). on the many difrerent forms trl'this word sc'e [). Spcrber'. (ireck and [-arin Words in Rabbinic Literarure. Bur llan f4'15 (1977). -101'. Sec litrtht-r llorapolkt. Ilicrogtyphicul 1: LSJ 301 for instances fronr lhe pap)"ri: csp. w. [r. ('runr. .r (\tptic [)i
A
srnrrlar
mo(il'in Philo. lil t.ttrtt.
37.
Mss i;rbp'rg. but sec schwyrcr 4(r in upp. tit. and cf. prutarch, An seni rcspuhrita gertnda .rrl lN. 79.18 uirbptrr: r\rrr lrjlrrn{;T(}l(. Strtckcr, OMRO 19 (1g(rt(), :0 lor narallcls. Nauck omits i1 rpiq ir heeausc i'ihc rmrnt'diatcry folrowing words not three but four tinrcs of hymn-sirrgirrg .rc nrerri()ncd. Schwyzer 47 prel'ers io read only rpiq since the lbllou'ing *ri r4r'ionr:Prr'slantls in an incpt position and has the same meaning as npr)g 6frorv x
next n()te). fstrcrates. IJu.riri:21 r()i( ... ir.l)r.icrr nrrpr:oxr;uoocv cr)ropiav pcv toiq cr rriv npooriiiorq. o(DQtx)oi)r'rlv tiu ruiq ri1r,r:irrrq ruiq irr<'r rrirv vo1^urrv npoorraoylriuorq,
('f.
ir:pGrv
or(o],rv iic taiq r
unddittigt'pri.sthcnDtnkniira.r,paderborn(Schoningh)19r2,t35-l!l;F.cumont,
L"Eg-yp1r.
d(\ astrologu6. Erusscl l Fon
NOTES FRAGM ENTS 10‐ 11
56
5'l 5tt
59 60
Rosetta. scc W. f)ittenbe(Eer, Oriotis gru&'i ins('ription(s scl((tuc l. Hildesheim (Olms) 1960 (repr. of'the ed. oi 1905). no. 56, -l-5. and no. 90, 6-7. These texts are discussed in R. Faschcr. n POOHTHE. Einc sproch- und relig,ionsgeschi<'hrliche Untcrsuchung. Giesen (Topelmann) 1927. 781T.,90f. An English translation of the Rosetta decree can be found in E. Bevan. Thr Housc ol Ptolcnry, Chicago (Argonaut) 1968, (repr. ofthe London 1927 ed.).26-lfl. Schwyzer 84 presents a convenient synopsis of the lists in Chaeremon. Clement, and Canopusi Rosetta (these two are partly identical I fbr differences in the rendering see F. Daumas. Lcs nro.r'etts d'e.rpre'ssion du grec ct dc I'ig.vpticn utmpuris dans lcs ddrrat.r dc Cunopc ut dt Mcttrphis, Cairo (IFAO) 1952, 179-186). lt has long been unclcar why one class of Egyptian priests. ,n?x.n1r (litterally 'servants ol' god'), is always termed npogiror by Greek authors, for they were not officials ol'oracles, as the Greck term suggests, but probably the highest class of priests. See the extensive discussion of this problem by Fascher, nPOOHTH' 76-100 ("npoqr1tr1q als Ubersetzung eines dgyptischen Priestertitels"); also M.C. van der Kolf. Prophetes, Rt XXlll I (1957). tlQl f. But in his article 'Der berichtende Gottesdiener'. Zeitschri/i ./ilr cig.t'ptis
und Altcriuntkuntlc tl5 (1960). I18-143, H. Kees has demonstrated that these priests certainly werc sometimes cast in this role. Cf. the title hnt-n1r vhm.'lhe servant of the god who carries the message'. l.c. of the oracle. See also S. Morenz, Ag.rptisthe Rcligion. Stuttgart (Kohlhammer) 1960, 109. Hierostolistui were the priests who, intcr ulia. clothed the statues of the Sodsl see Otto. Priastt,r untl T(ntpcl I 84ff.; Hani, Lu rolig. e|.r'pt. 258: Vidman, /.rrs 62f ; Griffiths. Pluturch's DIO 266f . Hit,rogramntulcls were important priests in the second class. Among their many functions were the finding ol'sacred animals, the testing ofcandidates for priesthood, the interpretation of dreams. the fbretelling of the future, and especially the cultivation of the knowledge of the ancient Egyptian scripts. They were regarded as the most important represenlatives of Egyptian science. scholarship, and magic. Chaeremon himself is said to have been one of'them (see lntroduction). See otto, Prictt,r und Tampel I tltlf.: cumont. I.'Egrptr des astrologucs I 2l f. ; Griffiths , Apuleius 265 : G. Posener, Revue dc philologic. elc littirulurc <,t d'histoirc un(ientrt'.s, 3' s6rie, 25 (l95l), 167f ; esp K.Th. Zauzich. Hierogrammat' Lil' ll (19'17), | 199-1201 (with more literature). Horohgoiwere the priests whose task was the obscrvation of all astronomical phenomena; see Otto, Prit'stt'r ttrul Tempel I tJ9f.; Zimmermann, Dtc rigtpt. Rclig. 150f.; Cumont, Egypte des a.stroktgut's 124; Bonnet, Realle.rikon 307; Griffiths, Apulaius 283. Pastophoroi were generally not regarded as priests within Egypt but were probably cultsuperintendents who supervised the carrying of the sacred objects: outside Egypt they were often given higher status. The exact meaning of paslos in this connectton temalns uncertain (possibly a Iittle shrine, cf. Herodas, Mim. lY 56). Discussion in Otto. Pricster untl Tentpel t 94ff.; Cumont. Egltpte 126. Hani. kt relig. irt'pt.258f .; Griffiths' Plut. DIO 265f.; Griffiths. Apulcius 265f.; Vidman, /.srs 6lf.; Spiegelberg in Bonnet, Rcallc'xikon 583f.; especially H. B. Schonborn, Die Pastophoren im Kuh dcr tig.r'prischen Gdrtar (Beitriige zur klassischcn Philologie tlQ), Meisenheim am GIan (A. Hain) 1976 (and the review by
J.G. Gritliths. Clus.si
6l
61
L(t;'lV
(1983). el4. Ncokoroi and htpourtloi are probably priests ('l) of the lowest grade, whose functions are unclear. See the discussion in Otto, Pri<'srer und Tcmpcl I Il2f.: Cumont. Eg.tpr': 12);
Vidman, Isn 57-60. Fragm.
I 2
3
ll
This passage is an epitome of Porphyry's D( Ah.\tinutiu lV 6-t't (our fr. l0). Hence no comments are necded here, with one exception (see next note). Here Jcromc shows that he not only knew Porphyry's rendering but also read the source himself by inserting a verbatim quotation from Chaeremon. On this quotation see the discussion by J. Bernays, Tltt,ophrusto.s' Schri/t iibcr Fri)mmigkeit. Eirt Beitrag :ur Rcligitm.tgesL'hichre, Berlin (Hertz) 1866, I50f. Cf. Stricker, OMRO 49 (1968), 22. This detail as well secms to derive directly from Chaeremon and not from Porphyry.
う４ ‘υ
N()TLS「 RACMFNT
12
Fragm. 12 I The firsl to
drlu' attcnti()n ro rhis liagnlent of Chaeremon was S. Birch in his article 'On thc Ltrst Book of Chaerem6n on t.lieroglyphics', Trunsuctions ol thc Royul Sotictt' o1 Ltt('ratur(. 2nd series. .l (ltt50). -ltl5ll'. Sec also C. Wendel, Zum Hieroglyphenbuche chaercmons. lltrnrcs 75 (1940). ll7-129 and H. Felber, Qucllcn dcr llias-E.tegcsi.s das Jounnt,s T:rt:t's. diss. Ziirich 1925.2.1-26. It is to be noted here that no Creek or Latin author ol'non-Egyptian origin evcr took thc trouble to learn Egyptian. The various reports about thc hicroglyphs (which provcd of much grdater fascination to the ancients than thc other types ol'Egyprian writing) are almost always erroneous. Several hieroglyphic compilations are knowlr io harc cxisted alrcady in Hellenistic times, but only two have survived, lhc 9ne pl'Chacrem6n only in this small excerpt by Tzetzes (a twelfth century Byzarrtinc scholar) ilnd th(- Ilicnry!1'phitu of Horapollo in its entirety (probably compiled in the lirurrh century C.E.). ln hoth authors an allegorical conception of the signs is lirun<j. l'hat r-ven their m()st cxtravag.rnt allegorical fancies can be traced to one of thc cstablished functions ol thc Eg,yptran signs is due to the fact that they were untlpubtedly based orr genuinc Egyptian s()urces. lf the introductory lines of the present passagc rlerrvc {iom Chaerenron himscll'(rvhich is not wholly certainl they might be 'l'zctzcs'own). it would appcar that C'haercmon. in spite of his being an Egyptian priest' adhcred t6 the crroncgus (ireck synrbolic conccption of the hieroglyphs which has had such a Iatc.lul inllucncc in thc Wcst till thc nineteenth cenlury. That cven Egyptian priests irr thc Hcllenistic-Rontan pcriod oltcrr no longcr kncw the exacl significance of nrany hicrogfyphs is probablc. Scc on all this the studies by E. lvcrsen. Tha M.vth d Eg.t'Pt and rt.t l!itnryl1.phs iil Eutop(an 'l'rnlirirn. ('openhagen (Gad) l96l (46-7 on Chaeremon) 'l-radition'. in J. R Harris (cd.). I/rc Lcgut.r' ol Eg.lpt. and his articlc 'Thc llicroglyphic Oxlirrd (('larcndon Prcss) l97lr. I70fi. Also my article'The Sccret Hieroglyphs in Classical l.irerature'. in J. dcn f]rtlt-A.ll.M. Kcssels ((jdd.). ,4r'tls. Stutlics in llontrur ol H.L.l+'. -l'ak'n) 1981. ll5-123. One of the dilficulties Nt./.rorr. tJrrecht (lpstituut veor Klassickc ()l'the intcrpretdtions are based upon the Ptolenraic pr!'scnt is sornc lragrncnt that of the sign systcnr. which..was nruch ntorc cornplex than the classical system; see E. Hornung, Eirrlilhrung in
I .t
.1 5
tlit
i'gr.ptologir,, l):rrrnstaclt (Wisscnschalilichc Buchgesellschaft) 1967.
241'..
antl cspecially l-1.W. F-airnran, ln(roduction to the Study ol'Ptolemaic Signs and their Values. B/F.40 4.1 ( 1945). 5l- lltt On l'zctzes as an cxcgctc ()l-l.l()nlcr iil)d othcr classical auth()rs see H. Hunger, Dit' htt
In thc lirllowing ll()tcs. whcn ('hacrcnt()n's interpretation corresponds to an
established
ol'the sign in classrcal l:gyptian, rcl'erencc will be made to A.H. Gardiner's "Sign-list" in his /-8.r7,rrrzr (irturtnrur, ()xlortl (Clarendon Press) 1957r' 438-54U When it is a Ptolcmaic sign. it will hc inrlicatctl as wcll (Ptolemaic signs are not in (iardiner's meaning
list
t.
４υ
NOTES「 RACMENTS 12‐ 13
8 9
Ptolemaic sign. This is perhaps a conl'usion of two (or three) signs : (lardincr Al, 'man with hand to mouth'. is a determinatrve lbr'cating','drinking'.'speaking'. etc.: Gardincr A7.'man sinking to ground from fatigue'is a determinative lbr illness and thc likc; possibly also A 14. 'man with blood streaming from his head' while hc is beinding down to carth. a determinativc' lbr 'dying'. lt is unknown whcthc'r therc was a mixed lbrm ol'some ol'these signs in Ptolcnr:ric
l0 ll 12 l3
Gardiner D9. Cardiner D35 (ideogram lor negation). New Ptolemaic ideogram lbr 'to go out'. New Ptolemaic ideogram for 'to enter'. Both signs (nos. 5 and 6) are used in astrononrical texts for thc rising and sctting of stars; sec lversen. Thc Mlrh ttl Egypr 47 lcl'. ?.41. Ptolemaic detcrminative. but also earlier lbr'rcpeating lil'e'(Gardiner I 7). See W. Spicgel-
times.
14
berg-A. Jacoby, Der Frosch als Sym krl der A u ferstch u ng hei den Acgyptern. S/firir.r 7 ( I 90.1). 215-22t1 M. Weber, Frosch. R.4('tt (1971), 514-5.18.. csp. 5261'. L. Krikosy, Frosch. 1-17ri' II (1977).3.141'. Horapollo, Hitntgl.r,phica 125. has a differcnt interprelationl scc thc discussion in [j. Shordone. Hori Apollini.s Hitntglyphitu. Napcls (Lof'fredo) 1940.69-70.
and note 14 to our Fragm. 25D.
I5 16
17
GardinerC5.1 (notnecessarilyalalcon:sccSchwyzcr50ulltr.l:cl.G29andHorapolloI7.
Cardiner C7 (cf. G5 and G9. all true lirlcons). Cl'. Plutarch. De Ls ar O.r. 32. .161 F I Horapollo I (r: Chaercmon ('1). fr. l9D; ti.2lD: li. 15D. Hani. Lu rrligior t;g.t'ptirtrtt,' 3981. With the sense ol"god'thc lirlcon must bc shown on a pcrch. The meaning'sun' would attach to thc firlcon in a name such rs Rc-Harakhty. the sun-god who combines the deities Rc and Horus ol'thc llorizon: cl. Oardiner ('2. Of the two major nrss. ol'Tzetzcs' lliad cxegesis. one has ytt'urroq herc (Cod. Lipsicnsis gr.32: scc l-. Bachmann. Sclutliu in Httntrri lliadun I. l.eipzig (Kollmann) - London (Black. Young and Young) lt{.15. t{2,11. 169 other omits it (('od. ('antabrig. gr. R. 16..1.1 : scc Lolos'
cdition l2).
l9
Gardiner Cl4 alfirrns only thc meaning ol.'rnothsr'. As a Ptolcmaic sign it cun nrr'arr 'year' (cl 'time '). -fhe meaning ol''heaven' is not attested. (iardiner Ll (king ol'Lower Egypt): Horapollo | (rl (sec lr. l5D): Ammianus Marccllinus
l0
Gardiner
Itt
XVtl 4.ll
attestcd,
2l
22 23
(scc li. 2tlD). Ll. Cl'. Horapollo I l0 but scc note 7 to li. 2lD.
(see fr. l5D bclow). Thc mcaning 'malc(s)' is not Classical parallels in Schwlzcr 5l ul htt. and Hani.
La rtlig. rtg.r'pr. 107 n. 1. This is unattcstcd hut has Darallels in Plutarch. I)t' Is. cl (),r. .19, .166Ei Clcrnent Alcx.. Stntm. Y 7.42..r (fi. l9D): Macrobtus. Suturnuliu I l9.ll. Marestaing. Iitritur<'.s igrpti<'nn<'s 1.10. takes 0o0; to mcan'cow'and suggests that the cquations lsis : cou. and lsis - carth. have induced the further cqu:ttion cow : carth. Gardincr F9 (hcad of a leopard): F4 (loreparl ol'a lion) docs not mcan 'strcngth'. Cf. Horapollo I l9 (below fr.25D);some othcr parallcls in Schwyzcr 51. Thc munuscript reading tlplqv s to bc correctcd to diKnt'(cl'. Iiagm. l9D). This is nowhcre attested. Gardiner F22 (hind-quarters of a lion or lcopard) docs n1ll nrcan 'necessity'.
24 This is probably a mistakc. Thc Ptolemaic sign of a calf can mcan 'year'. 25 Gardiner M.1. Cf. Horapollo [ -1 (below fr. 25D). 26 Cf. Gardiner A l7: also Ptolemaic. 27 Cf. Cardiner Al9l also Ptolemaic. 28 Not attested, but cL Al2 (soldier with bow) and T9 and l0 (hows) for'army', Fregm.
I
ctc.
13
The life spans assigned to this mythical bird in classical times are l,500,540.6_54. 1000, l46l years, and 972 human generations (Tacitus. .4nnalu VI 28. remarks: r/r, numero ennorum yuria trudunturl. The number of 7006 years occurs nowhere else. R. van den Broek, in his comprehensive study Tha M.t'th of'tht' Phot'ni.r utwrding to Clussicul and Early (hristian Traditions (EPRO 24). teiden (Brill) 1972, 109, suggests that possibly Tzetzes did not transmit C'haeremon's lext accuratcly or that the fisures 7(X)6 and 7777
- r.r-r7D -
64
Nol'rs I,RA(;MI.NTS
-
lwhich Aetius. Plutiru ll .ll.5 sirts thlt somc assigned to the so-cirlled'grcat year') both go back to an original 777(r. Elscuhcrc (416) ho rcmarks that Chaercmon's 7(X)6 years may rlcrive liom a rro l()nger traccable ctlculation of'the 'grcat year'. But this is speculative.
and thc numbcr rcmains uncxplainctl. ('hacremon is onc of thc ten authors {iom the lirst ccnturv C.E. who urc knoun to h:rvL'mcntioned thc phoenix (Van den Broek, 17. r.ir. .19.1 n. l. mentiorrs all ol'thcm). Fragm. 14 | [ror tnLtch irr tllc notes ()n this
lilgmclrt Ianr indcbted to Dr. D. M. Schenkcveld, Prol'essor ol'(irt'ek ut tltc [:rcc [Jrrivcrsitl irr Anrstcrdanr. -l-he liagment discusses the question ol uhcther the oirviir:oIor rrulruni.lll)(r)fl(rrrroi (cxpletive "conjunctions". e.g. tipo. 7r:. iir1. (l4r'. rr-rr'. rotr. r()i : sce [)ionlsius .l hrax. .4r'i (inunnutit'tt 20.ti) arc rightly callcd conjunc-
I
tions. Wc call thcrn particlcs. For thc phenomcnon ol'a historian writing on grammatical rnattcrs scc W. r'ott ('hrist-W. Schrrritl-O. St:ihlrn. Gc:thichtc ler gric
.l 'l
rd l:\'iirl),. instcad tll rr i:r'iini".
thc posscssivc pron()r.lns bul possessivcs which. likc the patronymics. arc tlcrivctl lionr nanlcs or tlouns. c.s. A4i-ro:.'Opilpr:roq. Arrprroq, and the like. .l'hc rcal oirr'8r;opot (likc xui. iir. ctc.) could. according to somc ancient grammarrans. s()ntctit.ltcs bc plconastrc. So thc con.Junctions nlcant hcre by (lhaercmon are not the I hcsc .trc tt()t
nu lrrrn i,4 pt'rgtrr
r
xoi
.
5 About this Philoponus nothirrg is krrown. (r A (icrntan trattslution ol this liagr.rrcn( ean hc liruntl on p. l.l9 ol'R.1'. Schmidt, Dn, (;rdtluttuttk du ,Srttikt r (Schrrlicn zur [_rnguistik l2), Braunschwcig-Wicsbaden (Viewcg) 1979: this hool is K. lliilscr's lrlnslutiorr ol Schmidt's StoiLttrwn Orunnutitu of ltt.l9. lliilscr's translation ol'this li'aunttr)l is. h()wcvcr. l:rr liom being corrcct.
l rrgm. l5l) I Schrr"zcr atloptcd lhis p;tsslgc lionr l)scllus as thc llrst liugncntunt tluhiunt. although hc hirlrscll rightlr rcntarks (p. 61) thut thc lls( s!'ntcncc (r:xr:ivor iirl guor iirri roirrrol' r:ixovilr:ry rri rtrrlrri) dcerticdlt tclls against ('haercmon's authorship. since in fi.5 ('hrtcrcnton crplicitll dcnies thrrt thcrc is ln intclligiblc world. Ncverthclcss. F. Cumont. l.<.: rtltgirtns t,ri(rrtdl(.\ (hut\ lu ptt{uni.vn( r()Dtilin, Paris ((ieuthncr) lt)19a. .ll8 n. 4ll. c()nsi(lcrs this passlrgc us tlcrivirrg lrorn (-hlercmon withoul giving any rcuson.
lragm. l6D
|
.Ihis
li. is thc irnlncdiirtc c()ntinulli()n ol'li. l5D. The first editor of this passagc. (8('// l. lt(77. l()l), suggcsts that it dcrivcs liom ('hacrcnron. Bidez and Schwyzer (61) \ttspcct that it muv dcrivc lrorn the Bahylonian-(lrcek author Berossos; see fr. l urth notc6. Schw!'zcr docs ttot print thc passage neither does Jacoby; I print it lor thc Sathas
sakc
I .l
ol c()mplctcncss. although I strongly doubt Sathas'ascription.
Scc li. I ltotc 6 lirr a tritnsluti{)n ()l }lerossos lcc()unt of Oa(n)ncs. has hccn transf'crrccl to Egypt. llidez suggcsts to read dnorl:v()l-ivrr;q. which is attractive.
Thc Babylonian myth
Fragm. l7l) I Schwyzer l'l--5 lddtlces' tlrc lollowing argumr:nts lbr consrdering this passage liom Porphyry as deri'"ing from ('hacrcntott: l) Irr. 5 states that Chaeremon interpretcd Egyptian myths as rclcrring to thc hcavcnlv troclics; thc same thing is done in this fragment. 2) ln test. 9 it is said that Orrgelr uscd thc sunrc ullcgorrcal method as Chacremon and Cornutus. Porphyry's Dt tultrr.tintulutntrun shorl's close'c()ntacts with that method. .1) The passage about rnan-*'orship in Anahis rccurs irr llt) (his liagm. 9). which is regardcd by schwyzer ()n ()thcr grountls as gointt hack t,r ('hacrcmon. 4) There are points ol agrecment with li. l2 ('lzctzes). u'hich ccrlainly dcrilcs liorr ('haercmon. 5) There are agreements with
‘υ
NOTES FRACMENT 17D
fr. l9D (his fr. 8. from Clement of Alexandria), which very probably derives from Chaeremon. All these factors do not prove that the present passage from Porphyry is indeed based upon Chaeremon, but it has a rather high degree ofprobability. See on this fr. also C. Schneider, Kulturgeschi<'hte das Hellenismns ll. Miinchen (Beck) 1969.85a. Kneph was the name of the serpent-deity of Thebes which became incorporated in the
creator-god Amun. The attributes described here (human form, sceptre. anc'l-sign, royal feather) all apply to Amun (and not to Chnubis or Chnum as was formerly thought; see Schwyzer 68f.). Plutarch, De Is. et Os. 21, 359A, mentions Kneph as a Theban deityl see Griffiths' discussion ad loc.. p. 374, for other references and literaturei also Bonnet. Raallexikon 378f . All mss. have (drvqv. 'girdle' (see Mras ad /oc.), but Schwyzer 33 rightly adopts the conjecture (trlr1v. Amun and other gods do not have a girdle in their hand. but the arcftsign (anch is Egyptian for 'life'), see e.g. Bonnet in Haas. Bilderatlas nrs. 85, 86, 88. 89.91. etc. or Rcallc.rikon -12; Erman, Religion -17. Mras thinks the error was already made by Porphyry or Eusebius. Hence he prints (6vr1v. Probably ).o1oq refers to riv0poroer6rlq;8uoeiiperoq rci e6erpuprp6voq xci o0 govoq refers to rqv 6i lporuv ir rtrcvoO pf),avoq; (rponor6q refers to (
pooitrcrov; vor;pdrq xtvt:ircr refers to cni 6d rflg reqcl,flg nrep6v (so Schwyzer -i3). The word i^yxexpupgi;voq reminds one of Manetho's explanation of the name Amun as rcrpuppdvoq in Plutarch, Dc Is. et Os. 9, 354D, which is very probably correct; see Griffiths ad lot., p. 285. Although not all details are clear, there is evidence that in the Theban cosmogony o[ the Hellenistic period Kneph produced an egg from his mouth and Ptah came forth out of the egg: see Schwyzer 69. Mostly Ptah himself is represented as forming the world-egg. (Bonnet. Rcallaxikon 162f. s.r'. Ei, and 614-619 .r.r. Ptah). A late Theban inscription spcaks of "Ptah, who created the egg which came forth from Nun". See S. Morenz. Ag.r'pti.sthe Religion, Stuttgart (Kohlhammer) 1960, 188 and J. Bergman, /.ri.r-Sr,c/r, und Osiris-Ei, Uppsala (Berling) 1970, 81. The ancient Egyptians had some gods who, as creators of the universe, were worshipped as cosmic gods and represented in human fbrm. These gods (most often Amun and Ptah) were thought ol' as encompassing the whole of creation within their body, as being conterminous with thc cosmos. This idea had great inflt'ence in later Orphism. See on this whole matter the study by R. van den Broek, The Sarapis Oracle in Macrobius'Sat. I 20, l6-f 7. in'. Hommosts d Maarten J. Vtrmost'rcn I, Leiden (Brill) 1978, l2l-141. esp. 135-
139 (with further references and lit.). The text as it stands is problematic because (a) the repetition in nl"oiov, ro0 nl"oiorr is awkward. (b) one misses a noti 6e. and (c) in fr. l9D (Clemens Alexandrinus, Strnlt V 7,4 I ,2 ) it is sa id : Aiyunti<'lv oi puv cri nl.oiou. o[ bd r:ri rporobe i]"ot, tov ii]"tov bcrrvtrouor.
This makes lhe conjecture (made long ago by Potteri see Bidez ud loc.) ... n).oiov, nori 6ri r';ni xporobr;iLou attractive, for it solves these three problems. However, "the man put upon a crocodile" is problematic as well. One might refer to Bonnet's picture no. 154 in Haas' Bildarutlu.s where Osiris' corpse is lying upon a crocodile, or, less improbably. to no. 162 where Horus is standing upon crocodiles (see also Plate 9 in J.R. Harris (ed.), Ilre Legat.vol tgrpt, Oxford (Clarendon Press) 1971'?). But "a man in a boat put upon a crocodilc" makes more sense. See the picture ol this scene in G. Roeder, Kultr', Orakcl und Naturrerchrung im ulren A'g.vpt"n, Ziirich-stuttgart (Artemis) 1960. Plate l2 (and compare the amulet in E. R. Goodenough, ./en'rii Svmhols in the Greco-Roman periotl the lion on a Ill, New York (Pantheon) 1953. no. 1104, where Helios stands on a lion, -fhe crocodile). lt is the sun-god in the solar bark fighting with his enemy. crocodile was an ambivalent animal in ancient Egypt. On the one hand it was worshipped as a god and could be identihed with Osiris, on the other hand it was regarded as an enemy of the gods and could be identified with Seth; see E. Brunner-Traut, Krokodil, U)'lll (1980). 791-801; L. KAkosy. Krokodilskulte. ,rrl. 801-811. For the well-known solar bark sec Bonnet, Realla.rikon 738ffand the pictures in Bildaratlas nos.9, 10. 15, 19, 16:1, etc.. or in A. Erman, Dle R<'ligion dr,r )gIpter. Berlin (W. de Cruyter) 1934, 18.
66
NOTF-S FRAGMENT I7D
I still suspect that something is in disorder here. Again a typical interpretatio gruu'u. On the paragraphs 49-51 see the discussion by P6pin. Utilisatrons philosophiqucs 56lf. (see n. I to fr. 5). I athetize rai with Bidez. For several ofthe equations in this and the following paragraphs (49-51) paraflels in Plutarch can be lound easily in Griffiths' Plutarch's DIO 575f. The equation of'Isis with the carth is discussed by Hani, Relig. igypt. 146 (there more references) and of lsis and the moon ihtl. 2l9fl. For the etymology lsis -- ioorrlq and others see Criffiths on Plutarch. Dt Is. tt O.r. 2. 35lE and 60, 375C (ihid.25^7ff. and 515f.). Note the Greek etymology ol'the Egyptian name, as in Plutarch. For thc relation Isrs 8rrarootivq see Hani, Rclig. ig.r'pt.39f. The idea that icotqq is the source of 6rr
references. Schwyzer 70 l. suggests that his passage (from to 6d c0to 60vatot through xorovcLtoxo;ri:vqv r:ig tpogrig) is an interpolation liom the hand of Porphyry, since only here are equations with Greek gods mentioncd. Hc may be right. The equation lsis-Demeter is discussed by Hani. l-a relig. igvpt. T-1-77 and 168. For lsis-Kore (Persephone) ci Plutarch, De Is. et Os.
27. .161E and Grilfiths atl. lot. 3921.'. For Osiris-Dionysus cf Plutarch' De Is et Os 28, .1628: 14. l64D:17. 365F.. and (iriffiths. ihid. 429f.i also cumont, Religions oricntalcsa 72f. and the exrensivc discussion hy Hani, It ralig. igt.pt. 166ff. Griffiths, Plururch's DI0 5291'. grves many (classical anrl Egyptian) parallels to the idea that lsis and Osiris are the nourishing and fertilizing powers ol' the earth and of the fiuits of the earth. Plutarch objects to the too narrow idcntilication of the gods with physical products \De Is. et Os.
ll
t2
l1
66. 377C-E). II'schrvyzer is right that the prcceding paragraph is an interpolation by Porphyry and that herc Chac-rcmon's ilccoullt is resumed again. then the subject of ),u;rpovr:tar may be lsis. For this i
hcrcisoncol'Horus(onwhichsceBonncl,
Raalletikon.107-314)inhisfightwithTyphon-
NOTES FRAGMENT 17D
67
of the temple of Edfu the hippopotamus and the crocodile are depicted as Sethian enemies being hunted by Horus; see Griffiths. Plutarch's D10 490 (on De Is. et Os.50. 371 C) and his article 'The Interpretation of the Horus-Myth of Edfu', Journal oJ Egy'prian Archaology 44 (1958). 75-85. For a picture see H.W. Fairman, The Triumph ol Horus, London (Batsford) 1974,109 (cf. 87, 90. 94, 98. l0l, lll). Horus is usually a sun-god, but Horus of Edfu was also a moon-god (see Criffiths, rblli. 508 and W. Barta, Horus von Edfu. Ld,{'lll ( l9E0), 34). The smiling of Horus'eye is explained by Plutarch as the waning of the moon, De Is. et Os. 55. 3738. On the falcon as hieroglyph for the sun see fr. 12. The hippopotamus as the western horizon swallowing the stars that set there is an otherwise unknown interpretation (Schwyzer 73 n. 2 remarks that according to Horapollo. Hicroglyphica | 69 the crocodile means the west). On the hippopotamus and its meanings see Hani. Ia relig. igypt.434-7. In Eileithyiaspolis (El Kab) the vulture-goddess Nekhbet was worshippedl see Bonnet, Rcalle.rikon 507 f. : and especially Ph. Derchain. Elkah l, Brussel (Fondation Egyptologique Reine Elisabeth) 1971. and H.J. de Meulenaere, Elkab, LdA'l (1975), 1225-1227. Sometimes, already in the Pyramid-texts, she is addressed as the moon. Cf. Plutarch. Quaestiones tonviviules lll 10. -1, 6594 (Eileithyia = moon). Nekhbet was also one of the two goddesses Seth. On the walls
of kingship.
see below fr. 25D and 26D. That the moon generates the winds is an idea lor which there is no Egyptian evidence. It is odd, moreover, that, whereas the moon is
On this idea
said to gcnerate the winds, its symbol -- the vulture --. is said to conceive from the winds. This short passage is rightly regarded by Schwyzer 73f. as an interpolation by Porphyry.
who wanted to show his knowledge of astral symbolism in Greek religion. Almost the same story is told by Minucius Felix, O('l(Ivius 29, but that may derive from Chaeremon or whoever was Porphyry's source. Occasionally, deification was accorded to some outstanding private individuals, most notably to lmhotep and Amenhotep son of Hapu. and it was a proces that included cults and temples. In the case of lmhotep, Saqqara was the most important cultic centre but it spread to other areas, including Athribis in the Southern Delta. (lt might be that Anabis in our text is a corrupted form of Athribis). This cult was still very much alive in the Hellenistic and Roman era. See on all this D. Wildung, Eg-vptian Saints. Deilit'ation in Pharaoni( Eg.r'pt, New York (N.Y. University Press) 1977,31ff., especially 54 and 74'76, and cf. Diod. Sic. I l3'1. For this interpretation cf'. the passages mentioned by F. Zimmermann, Dit'rigyptis<'hc Religion nuth dt'r Durstelluttg der Kirthenst'hri/isteller und die dgl'ptist'hen Denkmriler, Paderborn (Schoningh) 1912, 87ff., especially tl9. The refercnce is probably to the Apis bull, which is said by other classical authors as well to be dedicated to the moon: see below note 25 and Grifllths' Plutarch's D10 462. On Mnevis, thc bull-god ol'Heliopolis. see Bonnet. Raallexikon 468-4701 W. Helck' Mnevis. Dcr Kitinc Pauly lll 1374f.; Griffiths, Plutorth's D10 425: Hani. Relig. ig1'pt. 419-42l.lts blackness is also mentioned by Plutarch, Dc Is. et Os.33' 3648-C. The hairy tail is mentioned by.Herodotus lll 28. lts big testicles can be seen on the picture in Erman, l)ri, Rt'lig|lt lcr Ag.yptcr 27. All the references to and descriptions of the Mnevis in classical literature may be found in Hopfner's l-ontes historiat'religionis Aegtptiac'ae873. Patristic parallels in Zimmermann, op. tit. 9El'f On Apis, the bull-god olMemphis, see Bonnet, Reallexikon 46-51 (pictures on 49 and 50): J. Vercoutter, Apis, LdA I (1975) 338-350; and especially C.J.F. Kater-Sibbes and M.J. Vermaseren. Api.s I-lll, Leiden (Brill) 1975-1977; see further Criffiths, PlurarL'h's Dl| 462f.; Hani, Rclrg. ig.r'pt. 413-419. All passages in Creek and Latin literature are fisted in Hopfner. Iirrl?s !ll3-815; patristic parallels in Zimmermann, op. cil.94ff The beetle nrark under its tongue is also mentioned by Herodotus lll 2tt. The scarab-beetle (Khepri) as symbol of the sun-god is well-known (Bonnet, Reallcsikon 720-7221. On Apis as moon-god scc above n. 23 and Schwyzer 75 for references. On both Mnevis and Apis see E. Otto, Baitrdge:ur Geschichtc tlcr Sti<'rkultc in Acgypten, Hildesheim (Olms) lf64 (repr. ol'the ed. ol' l93ti), Il-40. .
68
-
NOTLS「 RACMENTS i8D‐ 19D
-
Fragm, l8D
I
Schwyzer includes this liagrnent
in his edition because here he sees reflected Chaeremon's
to identify Egyptian deities with heavenly bodies. This seems to me to be an insullicient reason lbr this attribution. although it cannot, ofcourse, be entirely ruled out. tendency
The text is also lbund in some other tenth and eleventh century Byzantine writings (partly anonymous; sce H. Herter, Dc Priupo (RGVV 23). Giessen (T
2
convincing arguments lirr his asscrtion that this fragment was quoted in Lydus' Dc trtcttsihus (R. Wiinsch rightly did not include it in his t898 edition of Lydus: see Praef. p. XIV). The identification of Horus and Priapus is also found in Procopius, Da Bcllis 19. 35: see Hertcr, Dc Priupo 291. Ibr the text. Actually, not Horus but Min is meant herei Min and Horus were somctimes idcntifled or combinedl see Plut., Dc Is- Lt Os.56, .1748, and Crifliths. Plut. Dl0 506. llertcr. op. cir. 790f Probably a whip; sec Bonnet. Reullr.rikut 461, and Herter. 17. t'it.29ll. Fcrr Min as creator and ruler sce Bonnet. Rutlle.rikon 463. Min was an ithyphallic god ol'vegctation and reproduction I this lacilitated his identification with Priapus ancl Panl st'c llcrter. try' tit 29)l: and Bonnet' Reallt'rikon 4621 on Min as a vcgetation god. For Min's identification with thc sun or thc sun-god Amon-Re see Bonnet. Rcullc-tikon -tll-.. and H.W. Hclck. Min. in Ot,r Klcina Pauly lll (1969). l3l4f. On Min tn general scc A. Erman, Di<, Rcligion lr,r .i'g).prcr, Berlin (de Gruyter) 1934, l5ff. (a picture of a statue of Min on p. .15; Cl. Bonnct. Rt'zril. .12)l H. (iauthier. Lcs litas du diau Min. Cairo l9ll (non vidi)iJ.C. Bleeker. Dic (ichurr t,ittr,.r (iottL,s. Srudie ilhu tlot tiglptischan Gorr Min und .tt'itt fi,st. Lciden (Brill) l9-56: R (iurrdlach. Min, LtlA lV (l9tt.l) 1.16-140 .
.r 4 5 6
F-ragm
I
l9I)
-fhcrc are scveral agrccments bctwccn this tcxt and our fr. l7D liom Porphyry's Dc tultu .sinrulutrorum. Schwyzer 77 says thirt il'('hacremon was the source there. he must be the source herc. Morcgvcr. thc sy-rnbolic interprctation of animals occurring here is also lirund in thc authentic liagm. 12. But us it remains uncertain whcther fr. l7D derives liorn Chaeremon. so it rnust rcnrain uncertuin herc as well. Therc is an excellent commentary on this passage in A. lc BoullLrcc. Clintent d'Alextndric, Lcs Stromules. Slromate V,
vol.2 (Souices chretienncs 279), Paris (Du Cerf) l9til.
I Sec note 7 to liagm. l7l). ..1 Bonnet. Rtullt,.xikrur l5E. points 4 5 6 7 ll
166-171.
to scvcr:rl placcs bearing the name Diospolis. The tcmples
olien had a pylon in lionr. llere, il secms. a particular pylon was called'-l-he Sacred" Scc the noles to fiagm. 12. nos. lt{ and 19(nn 24and25l. See notc 15 t() liagm. 12. no. 9. Cf. Horapollo, Mcrtrylyphitu | 44. A hieroglyph in the form of a fish was regularly uscd as thc determinative of'lhc word hul,'abomination';see Grifllths. Plutarth's Dl0 422, and Le Boulluec, op. tit. 169. ln Plutarch, D<' l.s. et O.s. .12, -16-1F it is the hippopotamus that is a symbol of shamelessness. [:or commentary see (iril[iths ul htt., 423. Thc presence of the crocodile in Clement's text rcmains enigmatic: scc [-e Boullucc. ttp. tit. 169[. Schwyzer d6cs nor note thc striking parallel to this wholc passage in Plutarch, De ls- er (/s. -12. .161F': "ln Sais. on thc pylon in fiont ol'Athena's temple there had been engraved a chil<1. an old man. and a ltcr this a lhlcon, and then a fish, and behind them all a hippopotamus. It meant symbolically,'() you who are being born and you who are dying, God hates shamelcssncss'. lror lhe child is a svrnbol of'birth, the old man of death: with a falcon they clenore a god. with a fish hatrctl. irs we have said, bccause of the sea, and with a lrippopotamus shamelcssncss". (inlllths ud htc. 427 remarks: "Plutarch's 'symbolical' cxplanatiqn cannot be tlcrivccl tiont thesc signs in the manner denoted by him, but Ptolcmaic writing in its conclcnsctl ()r cryptic tbrm might indicate some ol'the meanings t h us".
NOTES「 RAGMENTS i9D‐ 20D
69
On this kind ol' votive offering see D. Wachsmuth. Weihungen, Dcr Kleine Pault
5
(1975). l-15u, and Le Boulluec.op.
RepresentingPartsoftheHumanBody.in:H.S.Versnel(ed.)Fairlr.
HopeandWorship.
Aspt'crs ol Raligious Mentality in th<' Ant'iant World, Leiden (Brill)' I981. I05-150. ln Egypt eyes and ears were often shown on stelae; the ears are mostly interpreted as those of the god who listens. but the eyes are sometimes assigned in the texts to the petitioner. See M. Sandman-Holmberg. Tha God Ptah, Lund (Gleerup) 1946. 69ff.: W. Hornbostel, Saralru (EPRO 32). Leiden (Brill) 1973. 193ff.1 especially R. Schlichting. Ohrenstelen. U)'lV (198.1), 562-566 (a picture at 565 and in Erman. Religion 145). The final words ('god sees and hears all things') are an echo of Hcmer's lliad lll 277. Some of these interpretations are also presented in fragm. 12: see the notes there. More details can bc found in Le Boulluec. op. cit. 170. Conrusiut' arc the processions of the images of the Egyptian gods (see Clement's description in S/ronr. Vl 4. 15-37). discussed by H.W. Fairman, Worship and Festivals in an Egyptian Temple. BJRL 17 (1954/5), 165-203. The word occurs furthe.r only in papyri: see F. Preisigke. lliirtcrhu<'h der griet.hischcn Papvrusurkundcrt ... aus Agt'pten lll. Berlin (Selbstverlag) I 93 | . ltJ I and rr5,r/. Supplcment | (ed. E. Kiessling), Amsterdam ( Hakkert) I 97 | . 4-15. H. Kees. in Bonnet's Rcallc.rikon44.calls these interpretations "kosmologische Deuteleien" for which there is little or no basis in Egyptian sources, but see Le Boulluec, op. (it. l7l. Cf. on the ibis Plutarch, Da Is. e r O.s. 75, 38lD: "the variety and combination of her black feathers with her white picture the moon in its first quarter". Parallels from Christian authors are noted by F. Zimmermann. Die dgyprischc Religion (see n. 22 to fragm. l7D.) 1f 6ff. Thc ibis stands lbr Thoth who is a lunar deity: see P. Boylan' Thoth, the Hcrnu's ol Eg.t'pt, Chicago (Ares Publishers) 1979 (: 1922),62-75. The two dogs probably refer to the Anubis jackals, olien present on funerary monumentsi see K. Herbert, Grcck urrd Intin Insrriptirtns in the Brooklyn Museunt, Brooklyn (The Brooklyn Museum) .1972. 57 with nn.5-6 and Plate XVll, and F.A. Hooper, Funerar)'Stcluc lronr Kont Ahou Billou, Ann Arbor (Kelscy Museum ol Archeology) 1961. 22i Fregm. 20D
I
2
-1 4
This notoriously tiillrcult passage from Clement of Alexandria has been included by mc because in his articlc 'Cl6ment d'Alexandric et l'ecriture egyptiennel essai d'interpretation de Stromatcs V 4.20-21', I-e Musion 52 (1919). 199-221 (see esp. 219f.). the Egyptologist J. Vergote has tried to demonstrate that Clement's account of the types of Egyptian script derivcs lrom Chaeremon. Again, this cannot be proved, but in view of the fact that Chaercmon wrote a book called Hiuoglvphi
clussitlu<'. Paris (Cuethner) l9l-1. On dcmotic see E. Liiddeckens, Demolisch, LdA I (1975). 1052-1056: on hieraric H. Sarzingcr, Hieratisch, ibid. 11 (1977\, ll87-lltt9: on hieroglyphs H.O. Fischer, Hieroglyphcn, ihid. ll (1977\. lltt9-1199. A less technical introduction to Egyptian scripts may be found in J. and L. Scott. Egtptiun Hiarogl.lphs lir Evarlvnt'. Ncw York (Funk-Wagnalls) 1968 (74-76 on hicratic and dcmotic). The problems of ()ur tcxt start here, with the subdivision of thc hicroglyphic type. Here the alphabctic use of hieroglyphs is meanl. tu rpriiru ctotlcic are thc alphabet; see Stiihlin-Friichtcl 5.14 and Le Boulluec 991'. I n the following passage the pictographic or 'sym bolic' use of hieroglyphs is again subdividcd into threc diffcrent types. of which examples are given (see next notes).
70
NOTES「 RAGMENTS 20D-21D
5 6
7
rhis is the llrst suh-typc. thc so-callctl idcograms or. what is possible as well. determrnatives; see Vergote 2091. Much rcmains obscurc in this vcry dilrcurt passage bur crement probably means what vergote calls the 'impropcr' usc o| ideograms (212), i.e., the phoneiical use of ideograms as tri- and biliteral signs. F.r instance, the sign of a scarab (lpr) means 'to become. (!rpr) on the basis ol' a phonetic irgrcement. Clement's readers could easily verify this prlnciple in the grcat tenrple inscriptions (bas-reliefs) to which he refers; see the detailed discussions in Vergorc lll-2lU and Lc Boulluec l0l-103. rhc third sub-type concL'rns the 'allcgorical'use of-ideograms in which equarrons no I.nger hlvc a phonetic basis. F.r instance. the sign of a scarab (fur) is then used rbr .sun. (rc). an equation whrch is bascd up()n certain ideas which often ian no more be detected b}'us Scc l.c Boulluc'c l0-ll.:rntl ll. tsrunner. Bildliche Ausdri.icke unO UU..t.ogung.n,
Ial)'t (tgl5).8()6. fi l'trr this digression on thc scarab-bccrle cl'. liagm. 2lD and the notes. vergote's conclusion {ll9) is thilt Cllt'mcnt kttcu itlnrost pcrl'ectly the differenr systems of igypt,an writing. unlike all other ancicnt authors. and that most probably he got his Hicrogl.tphiru ol'('hacrcnron: Lc tsoulluec (9g) shares this ooinion.
intn.tiuiion liom
the
Fragm.2lD
I
Schwyzcr incluc'rcs this pussagc in his cdition on the following grountrs (77r..): lv 6-tt Porphyry qu()tcs ('hacrcmorr. a quotalion which is clearly conclu,Jed inatDa Ah.tt. the end ol'ch tl (sec Ii l0) But itt ch. 9 lhcre ()ccur some data that we know from other fragments
ol'Chaeremon.cg.thc$orshipol itrrilninAnabis(fr. I7D).thcsignilicanceot-thefalcon and bcctlo (li. ll). I'hc Iirrcs tlcaling with these things are atrri*bured by schwyzer
to ( haerr'nron and othcrs arc. sorDcu,hat arbitrariry, taken to be porphyry.s rt shourd he rcnrarkcd lh.{ lhc arthcrrticity ot'li. l7D i, u.ry un."rtrinadditions. But and that the ()bservali()ns on lltlcott itttd bccllc ;rrc paralleled in other sources as well. Schwyzer docs llot tilelttion thc thcsis ol M. wcllrnann. who (in his article'AcgyptisJes', t/crnr<,.r
:ll
(ltJ96). l:l-15-1) lr'grcs ()r trrc hasis .r'correspon
2 'I
sciwyzcr.. ,rrrrap,,,.,n. Agarn, howcvcr. it c,.n()r bc dispr.r,cd that porphyry goes back to'chacremon herc. and hencc thc text is inelutlcti irr this cditiorr. on t:gyptilttt lion-uorslttp sct (. tlc wit, /-r rilt't't lt,st'rr.t du
litn
dutr.t /'Eg.t.pte rrttt,it,ttrtt,.
Lciderr (Brill) 1951, antl Bonrr1,1. 4,,,ryr,., ikrtn 427_29. 'l'his $'holc sctrtcttce is rlttltcr ttncleirr llcncc thc translation is tcntativc. In the first hall'l adopt tlcikcl's c()r).iccturc th;rdr, 1115,1gi1{ of (h;o0. In thc sc'conrl half Schwyzcr 40 rcuds rirv ilxuorov rrirr, 0r:rirr, ( rl\(r) ,T(it)t:olr;r,. and rcntlcrs in upp. cr.it.: .vim cnim tli'inanr quac in .nrnia rfirrurrtrirur. pei pagorum animaria. qulbu., quidque dcunr qucndanr signilicabat. crrrctr:rrrt". llrrt I preri'r tn.. " rext as prnred by Mras ana I)cs Plltccs irl thclr editiorrs ol 1:uscbiris, ilrrtj hy tsoullartiguc and patillon in their (lirrthcorDing) cdition
ol' l)t ..llt:tirt<,tttitt. 4 Sce liagnr. l7[) n. 1l 'Ihis 5 passagc is parrry p:rrailc'rcd in I,rutarch. Dr, I.s. <,t o.r. -5r, 317F, and Aehan, 1)r, uilturu unu,iltliuttr ll 42, scc (inlliths. plutur<.h..s DI0 494: Hani. La rclig. egtpt. 399. 'l-hc dctail abou( "shrickirrg ()vcr an cxposc
rr
quotittion liorn Porphlrl irbrrrptly cntls in the rniddlclof'this sentencc (atier r)naparpr;vou) itn(l ts rcsunlc(l agairr sorrrc lincs lirrthcr uitlr rrrv0upor,6i rrL. Ihe scnsc ol'thcsc llrst li'$ wortls is Lurccrtain. Il one adopts rhe old conjecture.irci' lirr xrvr;ir', ertcd bl NaLrck. it nright rcrt'r to the indwelring o| statues andiemprcs often ,scribcd r. lhc gods ()rr rirrcrr-rv.rship in ligypt rn general sec rJ. Artenmiilrer. Farke.
NOTES FRAGMENTS 21D‐ 25D 94-7. On its role in beliefs concerning life after death see also Bonnet. Reallerikon 179. on its mantic powers after death Aelian, De natura animalium xl J9. '14On the connection of the scarab-beetle with the sun see Plutarch, De Is. et os. Bonnet. also rcligion igypr.407-9l' La Hani, and DIO 555t. Plurarch's with Griffiths, 38lA ReallexikonT20-2.The sun-god in Egypt was often considered to be a big scarab-beetle: Khepri. Griftiths 556 remarks:"One wonders whether the meaning of the Egyptian name ('He who comes into being (of himself)') may not have originated the common belief that all scarab-beetles were malet at least it denotes the same idea of self-generation". For parallels in other classical authors see Schwyzer 5l and Griflith and Hani. /oc.
tlA' ll (tglll,
7
Frrgm. 22D
Schwyzer includes this passage in his edition, although he admits that the attribution to Chaeremon (proposed by Reitzenstein) is uncertain. It is, however' almost certain that this passage does not derive from Chaeremon. The problem is the identification of ..the Egyptian" mentioned in the first sentence. Festugiere has made a very strong case
I
wrilings is meant ass.-uming that here the author of one of the many Hermetic (Une source hermerique de Porphyre: l"'Egyptien" du D<' Ahst. ll 47, REC 49 (19-16). 586-595: now also in his Etld<,s tl'histoirc ct tle phiblogi<'. Paris (Vrin) 1975' l4l-150)' I print the text (again, corrected by Bouffartigue and Patillon) because it is in Schwyzer's .iition o, well, but I add no lootnotes since a) it is not a fragment of' Chaerem.n and b) comments can easily be found in Festugiere's article
for
Fragm. - 23D I Sch*yzer 36 argues that ir is certain that Jerome had a personal knowledge of Chacrcmon's writing(s) on Egypt. for. although he is epitomiz.ng Porphyry's Dt' Abstincnria lV 6-ti in (one--hich is not Adycius lotiniunum tl ll (see fr, ll). he shows therc by adding a dctail in Porphyry) in the form ofa literal quotation from chaercmon (see n 2 to fr' ll) that he had also read Chaeremon himself. This makes it probable. or at least possible' (also our fr' 24D). that other data abour Egypt in Adr,. Ior,. go back to chaeremon as well of chaeremon liagments other passages to parallels in these some are there Moreover (see th(r notes). On Jertrme's "plundering" of Porphyry's Dc Ahsr. in ,4rlr /or' see H' Hagendahl, T-ht, Lrttin F-atht,rs untl tht' Clus.tit's. Goteborgs Universitets Arsskrili 64.2.
Goieborg l95tt. 147-150. and
l. Opelt.
Hicron)'mu.r' Srrt'irsrhrilicn. Heidclbcrg (Winter)
t9?-1. 55 ff.
For unclear reasons Bickel attributes to Chaeremon II 7 p40l'l()' a line whcre it is said that firr the inhabitants of Pontus and Phrygia it is a delicacy to cat wood-eattng worms. I omrt it, although Schwyzer adopted it. 2 See Adt'. Ior'. Il l.l (our ir. I l). where Chaeremon says that the pricsts abstain from milk because it is blood with a different colour' (irilfiths' -l Cf' Pliny. Nttrurulis Historia xlx 12' l0l and Juvenal"S-arara XV 9: also J G. Religitr Pelusiaca. /.r/.i tforthcoming).
4 Cf. fr. 2lD. Fregm. 24D
I
On the prepararion of this famous Egyptian mixture see Grifliths, Pluturth's DlO 569. andHani,I'ureligklnlg-l'ptienru'21t5-2tt8.TheSudas.v.M
Fregm. 25D I Schwyzer 86-91 argues on the basis
of several agreements between this (probably foutth century -.8.) compilation of cxplanations of hicroglyphs and fragments of chaeremon (csp. fr. 12. but also l9D and 2lD) that somc ofthesc explanations dcrivc from Chaercmon's Hicroglyphica. This has some probahility. although it should be borne in min
or fifth
N()TrS「 RAGMENT
Scc fヤ 3
4 ヽ 6
25D
12, nr 17(n 25)
Scc li 12. nr 9 (n
16)
滋 ‖ 櫛‖
tWsIざ
)‖
』 :R岬 も ∬楷祐鍬d vergOt⊆
0“ ″
“
7
リ
l() l l
δ「 ￨:鵠 gnil』 常、 19需 蠅C駄 :I1111[蝋 ご 出だwitlh∬1 1露 l11:1:常 ‖ wr・
， ′
NOTES FRACMENTS 25D‐ 28D
see Vergote in Chroniquc d'Eg.vptc 35 (1943),69. For the likeness of the ibis to the heart see also Aelian, Nat. unim. X 29. Discussions in Sbordone 8l-83: Vergote. ibid. 69: Hani. Rclrg. igvpt. 400ff.
15 lbis for'heart'is a Ptolemaic signl l6 l7
Varia lectio piooq. 'hatred'. For fish meaning 'abomination' see Cardiner's Sign-list K2 (cf. n. 7 to fr. l2). See further n. 27 to fr. l0 for lit.
l8 19
See See
fr. I2, nr. I | (n. l9). fr. 12. nr. t6 (n. 24).
Fregm. 26D I On the strength ol'the agreements with Horapollo I ll (our fr. 25D suh e, duhiuntl and since fr. l2 nr. l0 proves that Chaeremon wrote about the vulture, Schwyzer 92f. argues that this fragment from Tzetzes' Chiliades most probably derives from Chaeremon. This is questionable. however. since fr. l2 only proves that Chaeremon wrote about the vultureformed hieroglyph. Moreover, the fact that Tzetzes' account of the vulture's way of life has several parallels in other classical authors makes it very uncertain that his data go back to Chaeremon. So I would suggest that it is much less certain than Schwyzer admits that our author's writings are Tzetzes' source here. For parallels and literature the reader is referred to fr.25D n. ll. 2 Leone reads 6r'ii here. but I prefer old, a conjecture in the old edition of Kiessling ( I 826). Fragm. 27D
I
2
chairemons. Hcrnte.s 75 (1940), 228 claims this fragment to be derived from Chaeremon's Hicroglyphi
c. wendel, Zum Hieroglyphenbuche
Fragm. 2tD I Schwyzer
2 3 4 5 6
9ll says that it cannot be excluded that the tbllowing two passages from Ammianus Marcellinus (second half of the fourth century C.E.) derive lrom Chaeremon' since the first passagc is reminiscent of fragm. I 2. the second one of fragm. 2. Nevertheless' he does not print them as Frugmenta duhiu. For this translation of natura see H. Herter. Genitalien, RAC X (1978), 3 and B.H. Stricker, [)c gt,funrte |an H<trus lll, Leiden (Ex Oriente Lux) I975, 299 n. 1774. Ct. the use of grjotg in liagm. 25D sah e (Horapollo I ll). See fragm. l2 nos. l0 and ll. I adopt the reading'his signrs'instead of the conjecture 'his rerum insignihus'. Cf. Aelian. Nar. unim. VI 43; Pausanias | 42, 3; W. Dittenberger (ed.), Orienris grae<'i inscriptiones scl(,(.tu.'ll. Hildesheim (olms) 1960 (repr. of the ed. of 1905), 432 (nr. 694). Mss. have innumeras multas: Rolfe adopts the conjecture innumcras illas. Bul multas should be athetizcd. ln this lragm. there are some vague reminiscences of ftagm. 2.
INDEX OF NAMES AND SUBJECTS to fragments. testimonia or
The rcferenccs arc to pagcs: the bracketed ref'erenccs are
ablutions,
ritual
2l(10). 60(45)
abstinencc from
bread eggs
2-l(
25(12)
bull 3l(l7D). 33(l9D). 67(23:24
ll)
calf-sealers 2l(10). 59(-l7l 38)
l9(10) mear I9(10).
llil0).
230 1). 17(22D).
Canopus 6l(55) Chaldaeans 9(2). ll(2). 56(8:2)
5{t(2 | ) ' 23( I l)
milk oil | 9( l0)
chastity I l(2).
child
sex
Chnum
2 l( l0) 2l( l0) vcgetables 2l(10)
19(10), 2.r(
allegory. allcgorical
ll).
mcthod 5(9). 7(12). 25
king 9(l). 49(-1).
50(4)
arrt'lr-sign 65(:l) .17(2 | l) ; 23D) anti-Semitic authors 49(l). 50(4). Anubis 52( I I ). 69( l2)
animal-worship
59(:15 -l-1(
)
l7D).
arithmetics
52( I |
).
67(2.1
:25)
(Edfu) 1l(l7D). 66(17)
Apollinopolis 2
l( l0)
life 56(10:l). 5tt(21) astrological terminology -55(-l) astrology I l(2). l5(5). l7(t'l). l7(9). 2l(10). ascetic
5l(l).
52(5). 55( l2). 56(8:2)
Athribis 67(21) augury 5( I I ). 48(2)
baiac 2l(10).
21(l
l).
60(46)
bee
43(25D). 45(28D) beetle (see also scarab)
ll(2), 25(12). l5 (20D), 37(2lD). -19(25D), 70(2lD: l)
beetle-mark 33( l7D). 67(25) Berossus 5l(2). 64(16: I ;2)
l)
l)
-13(l9D).
-17(21
D). 65(7).
67( I 7). 6tl( | 9D: 7)
date-palm 39(25D) deuui l5(5). l7(9). 55(5)
deer
25(12). 43(25D)
deillcation 67(21)
l)emeter I l(2),
29( l 7D). 66( 10)
denriurge | 5(5) demotic 69(2) determinatives 70(20D:5) Dionysus 29( l7D), 52( I | ) Diospolis -13(l9D). 68(l9D:-l)
dogs
.1-1(l9D).69(12)
ear-stelae 69(9) earth. celestial and terrestrial 29(l7D). 66 I
l(2)
egg 23(ll). 29(l7D), Egypt. land
bas-reliefs 35(20D). 70(20D:6)
52(l
crocodile 29(l7D).
23( I
(e)
52(6)
Bes
coniunctions 25(14\ contemplation l7( l0), cow-worship 59(32)
eel
Babylonians (see also Chaldaeans) 5l(l). hais,
I I (2)
Comusiuc .13( l9D), 69( I I ) comcts l3(3).53(3:2)
Amphiaraus 1.1(2) Amun(-Re) 65(2 l-.1 ;4:6). 6tt( ltlD:6) Anabis 3l(l7D), .15(2lD), 67(21)
Apis
66(15)
cockchal'cr
5t{(21)
(12). 58(rs). 62(l). 72(l) alphabctic usc of hicroglyphs 69(-l) Amenhotep. son ol' Hapu 50(5). 67(21)
apcs
25(12).33(l9D)
t istu nt.r'.stitu 52(8), 58( l9)
Abydos l.l(4). 54(4) alcohol 5lt(22 I 2.1)
Amenophis.
53(12)
chastc-tree I l(2), 53(12)
pulse
wine
25)
bumblc-bee I l(2)
l9( I 0)
fish
bow
notes
Egytian
65(5)
of 3l(l7D)
scripts 34(20D), 69(l)
tgyptian wisdom x, rttt(16). I l(2), 52(9) Eileithyiaspolis (El Kab) 3l(l7D), 67(lE) Elephantine -11(l7D). 66(15) Eleusis 3l(l7D) cndurance I 7( l0)
enkruttia
57(9)
epistolographicscript 69(2)
76
lNDEX o「 NAMES AND SUBJECrS
Ethiopic charactcrs 3(6). 25(12). 62(3)、
(27D12) ctymo10gical ,vOrdplay CXodus 5(8),49(1) cxp!ct市
73
ideograms 70(20D:516)
Imhorep
57(8).66(9)
fsis ll(4).
c cOnJunctiOns 25(14).64(14:1)
ぬ &!当 ″ 海 淋 2瀾 l 脚
I
9路
nS:ミ 1ly
(Oannes) | t(2), 27(l6D), 52(6), 64 l6D:2) Joseph 9(l),50(7;8)
justice
:ll・
Kore
21(Io)
kvphi
goat 31(:7D)
力αg″ た rneaning O「 hal「 “ moOn 33(17D)
57(10)
29(l7D).66(10) 39(24D). 7t(24D: I)
laughing t9(10) 3j(leD). 35(2lD). 63(22:23)
2s(t2), lion ion, lront
part of a 43(2SD) a 4l(25D)
f
`、
蹴 織徴微"助 5印 叫η"〕
,″ ′ 表'あ :″ ′ ″て て ' 15(5) HcliOpolis 31(17D)、 67(24)
lion. head of
lion-worship 70(2) lotus-flower l5(4),
magic
1lcliOs 13(4) 卜 lcphacstus 29(17D)
um.2レ リ ‖ II∵ lHr恥 (」
54(7)
52(9), 53(4:2;
magnet
Hcrmcs 31(17D).43(25D)
l7(10)
Khcpri 67(25\.71(7) Khons 53(4:2) Kneph 29(t7D).65(2:5)
14).7ス 1●
g()ttt and ram,cOnlbsiOn 。 66(15) 「
(2tD:5)
(
ll(2)
gcOmctrics
70
4l (25D), 43(26D)
Joannes
19D、 4Щ 25D、 5貿 27、 6秋 19D:o,
:島
l),
wind
l5(5). 29(t7D), 5(4). 66(9r l0;
Jews 9(l).50(1.3)
謝
「 liT(li,楊 :謡
67(21)
impregnarion by the
j)
I I (2)
man (as symbol) lj(l9D) man holding his chin 25(12\ Manetho 9(t), 49(2), 65(4)
man.-worship 3l(l 7D). J5(2tD), 70(l)
muthcntatici 56(8:2)
Memphis 6l(25') 23(l t), 29(l7D)
milk
52(t t), 63(r8D:Z;4:5:61 Yin Mnevis
憚 器l棚 じ:IttP'ar、 銀"D〕
Horapく )lk)62(l)
れ,″ ο/r2g`￨, 61(59)
C鶴 障∬ 198"ヽ Ili‖
l」
f曇
17F91.5ュ
鮮
o
｀η り ヽ “ 5“
:lill:り
2謝
則:1:lw::(1摯 織
2⊃
ib:%,1醤
19D、
Ll・
dttln冨
り ぼ高
3721助 .4■ 25Dλ
d lllC・
tpl崚 ¨
monks
3l(t7D), 67(24:25)
36(10:
l)
moon l5(5). 29(l7D), 3r(l7D). 66(9). 67(18; l9) ntost'hosphragistica 59(-39) Moses 5(8), 9(l), 50(7;8)
mouse
39(25D).
72(14)
natura (ph1'sis) for .genitals. 73(2gD:2)
Nefertem 54e) Nekhbet 67(18) Nephthys 70(2lD:5)
Nero
3(3;4)
Nile (see also river) 2g(l7D),66(t2) Ir(2), s2(6)
};rj
Leontopolite 35(2tD), 39(23D) Bousirite 35(21D), 39(23D) Cynopotite l5(2lD), 39(2-tD) Lycopolite l5(2 tD), 39(23D)
:NDEX OF NAMES AND SUBJECTS Nubia 62(3)
77
N un 65(5).66(12)
Satyr il(2),52(11) scarab(sec alSO bcctlc) 53(13), 70(20D:6: 7:8).71(7)
Oannes,see Joanncs
sccptrc 33(18D)
。ld
scribc, sacrcd, scc /P′ ′ ,g′ ″ ″ て ″:″ :″ ′ '`′ S て
man 24(12).33(!9D)
onions
il(2)
oracic
scripts, Egyptian 35(20D) allegorlca1 35(20D),70(7) cpistolographic 35(20D), 69(2)
13(2). 61(56)
Orphism 65(6) Osarscph 50(8)
hicratic
35(20D). 69(2)
hicroglyphic 35(20D)ct paSSim
Osiris i3(4), 15(5).29(17D)、 5Cl18).52(8), 52(11). 54(4). 65(7)、 66(101ll)
litcra1 35(20D),69(3)
metaphorica1 35(20D),70(6) palm‐ trcc
21(10)
Pelusium 9(1).37(23D)
symbolic 35(20D)、 69(4) Sclcnc 13(4) sclf― control 17(10) Scpa 50(8) Seth(Sec also TyphOn) 50(4).65(7)、 67(17) sexual dcsires 23(11),33(17D)、 58(23) Silcnus il(2).52(11) snakc 25(12)
Peteseph
solar bark 13(4)、
Pan 68(18D:5) ′ノ /rp′ ′rrrrr″ α′
,′
` 15(5)、
55(4)
par」 cics(gramm)64(14:1)
passions
17(10) 23(10),61(60)
,s て ′′S′ ορ力ο″
patronymic
25(14),64(14:2)
9(I). 50(8)
Philopohus
27(14), 64(5) ′ οs,′ /7ね 、cthical and religious sense of ′カメ 57(2)
phocnix
25(13),63(1)
58(15) 69(4)
(11)
5)
i7. 19,21,23(10),56(10:
οノ お′ ‐ 23(10) sun and sun‐ god ,′
13(2), 15(5). 29(17D), 31
(17D),33(18D ti9D).37(21D).54(7).68 (18D:6),71(7)
1)
proccssions 19(10), 69(1!) prophets 23(10)、 61(56)
symbol, symbolic interpretation
29(17D),65(516)
Ptolemaic slgn‐ systcm 62(1:7) puriflcation
purity
statucs of the gods 19(10)、 33(19D) Stoic cxplanation o「 myths l、 ,、 .54(2).55
il(2), 15(5:6). 17(9)
Priapus H(2),33(18D),52(11).68(18D:2: priests.Egyptian
23(ll)、
29(17D)
pictographic usc of hicroglyphs
Ptah
sphinx 27(15D).33(19D).52(8) squi11 11(2) stars ll(2), 13(2). 15(516). 17(9)、
Phritibautcs ,(I), 50(5) ′カメ,晨 οゞわgο s,mcning or planets
29(17D)、 33(19D).54(5:
7). 65(7)
17(10)、
21(10). 57(10)
57(6)
tcmpies 17(10).57(2:6) Thcrapcutac 56(10:l) Thoth 53(4:2),69(12)
pylon 68(19D:3)
Qumran 60(53)
thrcatcning thc gods
ram and goat,confusion o「
66(15)
Ramesscs 9(1),49(3)
Typhon(sec alSO Scth) 13(4). 31(17D). 66 (17)
60(55)
Re 53(4:2),54(7)
vcgetarianism
restraint
vision Of thc divinc
i7(10)
r市 er,the(=the
13(4), 53(4:2)
Tisithcn 9(1).50(8)
ram 31(17D),37(21D)
ranks of priests
ll(2). 25
(12),29(17D).31(17D),33(19D),43(25D)、 45(27D).68(19D:1),72(1) た'ね (magic) 13(2).53(15) ツ″′α′
Nile)15(5),55(10)
ROsctta 61(55)
59(29) 17(10). 57(8)
votive ofrcrings rcprcscnting parts of thc
human bOdy
69(9)
vu!ture ll(2).25(12),31(17D),37(21D).39 Sα ′ ″Fs(ヽ カル,″
Saqqara Sarapis
`` 15(5),17(9).55(8) 67(21)
ll(2), 52(11)
(25D),43(26D).45(28D),67(19).72(!l), 73(26D:1) vulturc‐
heddress
72(10)
INDEX 01 NAMES AND SU3JECTS wcL.ping
cye
25(
12)
wrsdom. Egyptian \ilr(16).
(e)
9(l), I l(l). 5l
wrthdras,ll liom rhe world 5lt(14)
woman bcating a
drum
15( 12)
zodiac 15(4:5). I7(9),5-5(4:5:6)
INDEX OF ANCIENT AUTHORS AND WORKS Aclian ″,11 42 70(21D:5) ″′ 力′ ″″ ″″′ ,α ′ D″ ′ ``′ “ 1: 46 72(11:14)
Vi 43 73(28D:4)
X15
72(7)
X29 73(15)
X139 71(21D:6) Aetlus
Platiru
ll
f2.
Dionysius Thrax .lrs gruntnwli
-
Rulinus
Hi.ttttritt t't'tlt'sitrstitrt
64(14:l)
Xl ll
l)
GL'ntsi.s '41ttxr.r'phtn XIX Grrornttn ol tltc Itlirt,s Logrrs
55( l())
7l 57(tt)
641i3:1)
5
Apuleius MetannrPhoscs Xl 23 Augusttnus Dc tiyi!ut<' dai X Aulus Cellius Nottt's '4ttitu<'| 9' 6
60(45)
ll
54(9) 56(8:2)
Hcliodorus
Atrhiopitu lY
8.1
62(l)
56
61(6())
Herodas ん′′ ″:た ″ 'IV "れ
Hcrodotus
″(' 〃お′′
58(22).59(27:
H37
43). 60(45)
`′
Bc'rossus fragm.
52(6),64 (!6D:!)
I
Bible Gt'nesis
4l
Gene.sis
4l:45 LXX
50(7) 50(8) 59(30)
Daniel l0:3
x:l!(16)
At ts 7:22
Book o「 thC Dcad 125(b 12) 60(44) CiccrO Dr
r/1,ル ,α
(119,36
″ `,″
51(1)
1146.96
5!(1)
Clcmcnsハ lcxandrinus S′
,″ :α ′ て ″ で 'お
57(6)
V4,21,2‐ 3
V7,41,2 V7.42.3 V14、 35、 3-4
65(7) 63(21) 69(ll) 60(55)
V14.36.2
59(38)
V14.35-37
Bihliotheca
89
51(1) 67(21) 51(l) 51(1) 51(1) 59(43)
31
5!(l)
3-4
47(6),62(3:41
9 13 16
69 81
II
ilt
59(37)
H41
59(32)
11 64
59(44) 52(5)
11112
52(5)
11 121
67(24125)
111 28
Ps_HippocratCS た
Dて '″ :で
HomCr
`′
58(16)
1
`′
滋〃 H1277 ノ ′
69(9)
0`Asま 'l iV 477
66(12)
Horapo‖o tl ie ntgl.t phicu
57(5) 72(7)
V4,19,3
Diodorus Siculus
11 38
3
60(46)
6 7
63(16) 63(15)
10 11 19 20
63(20) 73(26D il) 63(22) 66(12)
44
59(27)、 68
62
(19D:6) 63(19)
IX 4
55(12)
lamblichus お
PIr/1“ ″ Dん″ “
D“
221)'s′
`'r′
舞 設3)
Isocrates Busiris 2l
60(53) 60(52)
23
6)
Dioscurides De materia mtrlicu
|
103
53(12)
Jerome Advcrsus lovinium
ll
13
59(31)
u0
ol へN(‖ 'NI AtllHoRS AND WORKS
IN:)〔 ￨ヽ
.lose plr us I tt
I
rtltrt ttt t t,.s J udtt it て ' 1 16X 51(1)
(.orttru .lpiottt'ttt
`′
73-9i り]‐ 105 228-252
49(2) 49(2)
5.352「
59(43)
6.353A― B
58(22)
6.353B
57(10) 59(27) 65(4)
4り {2)
18、
ll
47(10)
l-(r5
xv9
357「 ‐ 358A
54(6) 65(2)
21.359A 27.361E 28.362B 31.3633 32.363D
rrr crrirl
.Salrara'
354D
9、
239 50(10) 246-247 50(11) 293‐ 303 51(15) 237‐
.l
D
7.353C―
71(3)
66(10) 66(10)
59(36:37) 66(ll)
32.363ド ttci
I-
lr
tltttrun
l) iulrt,gr.s
7
6イ
ヽ セ ′ ″″″
〕 (￨!)
33.3643-C 34.364D
`′
I lり
13
39,366[
()R(21)
: 2()16-17 ヽli1ltlciti、 I cli、 イ )(′ ″、29
45.369A 50,371(｀
`′
51,371ド
72(14)
″ Iヽ イ 〕
367E
41、
67(21)
Miヽ hiLl (ソ ′ ′ ′ //′
0(4) ヽ
()rr.r. li40.li `′
``′ `′
〔 1423
77.382C― D
Porphyry
7ヽ (4)
′ ,`′ ノ バ′ ″′ ′ ′ ′ 1 36
lマ
`′
`′
2イ
`'′
1Vリ IV 12 '12 F,′ ヵ θ′ て
Sx{14,
) 6()(51) ,,′
28 29
57(2) 6(151)
R0
57(11)、 58{￨り
3! 37 39 71
58(17) 5ヽ (21:12124) 5、 (15) 58(21)5(,(2り
`′
D“
74
/,(,//パ
I Lrs
l'ittt .llttllrttti I I I8
Scncctt
ヽ ″′ ″ 々 2′ ′ ('ヽ ′ 々,″ ゞ VH S、 3 “ ,、
(′
`′
`′
VH 17.2 VH 21、 3
Scxtus Empiricus
σ `,`,x″ `ψ
.5
1(l)
XlX.tt.t0t 7l(r)
;′
()0(49)
Llu(tr.\tt()tr(.\ Ronutrut,9_1.:tt6(. 7l( | | ) Qtrut,.ttittttt.t trtnr,lt lV5.1.670(. 7:(ll) ノ ,′ 、 ル/t,で ′ ′ ′ (1 2、 ヽ 5‖ `,ゞ )て
,′
i
235‖ _152A
ヵル
′ 〃 `,′
`′
79.lli
V
!‐
2
56(8:2)
XV‖ 42
54(4)
St:ct()nitis
l)l rr lir rclr
.'lu \utr r(.\1..qo...r// lll.
68(181):2)
,′
ltlirrrrrs
l9l
19:35
Strtl卜 ()
57(3)
-56.
69(2)
`′
l`ム ,(′ ′ 1ヽ ι ′ ヽ″,`″ 力て,1`″ たィ パ
5713)
\dtt(rult.\ llt:trtrru VII
72(7)
58(21).60(45)
)
:
5x(22)
`′
`髯
。c()PitiS
1)「
42) l)lt i lost lrr
57(3)
)で
:in(lrinu、
て′ ′ ′ (″ 7/,/`′ ′ ア ′24
/)( 1″
66(10) 53(13) 69(12) 58(i5)
381A
75.381D
ヽ8(13)
u sit n
1】 ,il()Alc、
67(17) 66(9)
66.377C‐ E 74、
ir r り ′ て、 (′ ′イ ″ ル,(′ ′
70(21D:5)
373E
55、
60、 375(｀
OtutIc r'l tlk, l'()ut,l l)lrP.
63(21) 55(ll) 55(11) 55(11) 67(17)
40.367(・
65(6)
:′
67(24) 66(10) 66(10)
365E
37、 /′
`′
″ぇ 、36
55(3:2)
`′
rticitus
′ ,,V128 1″ ′ 7″ 々
63(13:1)
XiV 22
53(312)
rttlinud Babyl ()()(1')
571(ツ
)
68(7
8)
ヽlttcr()bitl、
l)lr
63(16)、
lr
&′ ″ 力て ル, 91a ′l,ゞ ′″ ″″″′ノ″ ,`/7´
7て
`′
'′
`々 ``,
14-16
72(14) 58(23)
ADDENDA ET CORRIGENDA to the first edition
p. IX, ll.6-7: A. Barzand, Cheremone di Alessandria, Aufstieg und Nieder' gang der Rdmischen Welt ll32, 3, Berlin-New York 1985, p. 1987 assumes that Chaeremon got this function together with Seneca in 49 C.E. That may be true, but the sources do not permit us any certainty on this point-
p. IX, ll. 2l-23: This is impossible, of course, for chronological reasons. Hence P. M. Fraser, Ptolemaic Alexandria II, Oxford 1972, ll07 n. 46 suggests that our Chaeremon may have been the grandson
of the Chaeremon who
accompanied Aelius Gallus on a trip in Egypt.
p. IX, l. 33 - p. X, l. 4: Barzand, op. cit. 1998-2000, denies that Chaeremon was a Stoic and emphasizes that as a priest he was a religious dignitary, not a philosopher. Barzand assumes that the ancient view that Chaeremon was a Stoic philosopher (Martial, Ep. Xl,56, l; Apollonius Dyscolus, De coni. 6i Origen, C. Cels. I 59; Porphyry, De abst. IV 6) was based upon a misunderstanding of his religious message. That is not very probable. Quite apart from the fact that in this period there was no strict distinction between religion and philosophy (certainly not in Stoic circles), fragments 5 and 12 clearly reveal Stoic ideas and terminology. For other representatives of the Egyptian clergy teaching philosophy or grammar in Alexandria see G. Fowden, The Egyptian Hermes. A historical opproach to the lote pagan mind, Cambridge 1986,167 n. 44. p. X, ll. 5-14: J. Bingen doubts whether Chaeremon really was a hierogrammoteus. "Le titre d'hi6rogrammate n'est-il pas simplement une amplification drudite postdrieure n6e du fait que le philosophe avait 6crit une Histoire d'Egypte etun Traitd sur les hidroglyphes et I'avait fait avec une connaissance certaine de l'un et l'autre sujets?" (review in Chronique d'Egypte 59, no. I 17 (1984),
l9l).
One cannot completely rule out the possibility that Porphyry and
Tzetzes (the only ones to call Chaeremon a hierogrammateus) assumed that he
must have been one because he knew the secrets of the hieroglyphic script which were handed down only in priestly circles. On the other hand, there are several elements that seem to plead in favour of Porphyry's and Tzetzes' statement. First, however mistaken the allegorical element in his interpretation of several hieroglyphs may be, there is undoubtedly a hard core of real knowledge of this script in fragment l2; and if Clement's description of the
-
-
82
ADDENDA ET CORRIGENDA
three types of Egyptian writing (fragment 20D) goes back to chaeremon, which is very probable, this enhances the impression that his knowledge of those matters was so intimate that he must have belonged to the priestly circles
in which this knowledge of the scripts (however deteriorating) was cultivated. Second, since other writers on the history of Egypt or on hieroglyphs (e.g. Manetho and Horapollo) are never called hierogrammoteis, we have little reason to assume that in the case of chaeremon porphyry and Tzetzes did so without basis, i.e. without reliable tradition. Third, as Barzand (op. cit. lgg5) remarks, there are some conspicuous parallels between Martial's description of chaeremon (Test. l0) and Chaeremon's own description of the Egyptian priests (fragm. l0), which favours the theory that he was a priest himself.
p. XIX: the only important publication on chaeremon after l9g3 was Barzand's above-mentioned study in ANRllt il 32, 3 (l gg5), lgg l-2001, which is a valuable survey of research (although it was apparently written before my book was published), but it has some rather speculative elements, e.g. when B. sees traces of Chaeremon's influence in Nero's personality and behaviour (I
988-90).
p. 9, fragm.
l, l. l7: read "Jews'r, ..."
p' I l,
fragm - 2, ll. l-12: This whole passage is strikingly reminiscent of early Jewish traditions about the way in which the astrological knowledge of the antediluvian giants (cf. Gen. 6: l-4) had been preserved in spite of the great flood. For references (e.g. Jubitees 8:2-4; Josephus, Ant. r7o-71) see M. Kiichler, schweigen, schmuck und schleier, Freiburg-Gcittingen 19g6,432-435 with nn. 64-66. Rather than assuming that chaeremon knew these Jewish speculations, I think it is probable that Jews adopted and modified for their own purposes
motifs from the Hellenistic debate about the origin of astrology.
p.
If
,
fragm . 2,
l. 6: ,,calculations", perhaps better ,.reports".
p'
13, fragm. 2' ll. 6-7: This remark is curious and has no parallels. on Amphiaraus' well-known oracle see w. Fauth in Der Kleine pauty (1964), r 308-3 I 0.
p.
15, fragm. 5, 1.7:.their treatments
of
diseases, refers
to books on
astrological medicine ('iatromathematics') on which see A.-J. Festugidre, za rdvdlation d'Hermis Trismdgiste I, paris 1950r, 137-1g6, and E. Boer in Der Kleine Pauly Il (1967), 1326-j.
p'
17, fragm. 10, l. 2: for passages in other authors in which Egyptian priests are presented as philosophers see Fowden, The Egyptian Hermes l4-15 nn.
００
ADDENDA ET CORRIGENDA
1.9 with n.5: J. Gwyn Griffiths rightly remarks in
his the open times, Roman and review: "The 'almost' here includes, in Ptolemaic forecourt beyond the pylons to which general access was allowed. Van der Horst does not remark on this. He quotes a similar statement from Clement of Alexandria, but this refers to the sanctuaries (adyto), and entry to these inner parts of temples was indeed a priestly prerogative" (C/ass. Rev. 35, 1985'
p.
3l
17, fragm. 10,
l).
p.29, fragm. l7D,ll.27-28: "power",
perhaps better
"force",
since 'force',
like dynamis, can mean both 'power' and 'meaning'. p. 33, fragm. l9D, ll. 8-9: Read "Further (there is represented) a falcon symbol of god, a fish as that of hatred, etc."
as the
p. 35, fragm. 2lD, l. 8 from bottom: Of course this etymology of 'Bousiris' is wrong; it has nothing to do with bous, but it means 'house of Osiris'; see Bonnet, Reallexikon 129.
p.39, fragm.25D,ll.4-5: Cf. Aelian, Not. anim.X14'
p.
41, fragm. 25D,
ll.
Cf. M. David-B. A. van
Groningen, of old by reckoned Egyptians : ' 'the Papyrological Primer, Leiden 1965', intercalary a solar year of 365 days divided into 12 months of 30 days and 5 days (called by the Greeks epagomenaf) which were inserted at the end of the
13-19:
35 +
ygar".
p. 47, test. 4 n. l: Like Chaeremon in 40, this student of his, too, was the leader of an anti-Jewish embassy to Rome under Trajan. See Pap. Oxy. X 1242 and H. G. Pflaum, Les caniires procuratoriennes iquestres sous le Haut-Empire Romain,4 vols, Paris 1960-1961, I, lll-112. p. 47, test. 4 n. 3:
p,47, test.5 n.
See now esp. Barzand,
l:
op. cit. 1986f.
"The other names are hardly identifiable", except, of
course, Barbillus who is the well-known astrologer Balbillus, on which see e.g.
Pflaum, op. cit.
l,
34-41
.
l: For a new translation of Martial's Ep. XI56 see now N. M. Kay, Martial Book XI: a commentary, London 1985, 190 with the excellent and detailed commentary on pp. l9l-195. Kay doubts whether Martial had our Chaeremon in mind. "M. is using the name as a label rather than making a point about an individual" (192), for which Kay compares Ep. Xl60, 6 and
p. 47, test. l0 n.
84
xI
ADDENDA ET CORRIGENDA
84, 5. But he cannot deny that
"M.
also intends
it
as a recognisable stoic
appellation" (ibid.\. p. 49, fragm.
I n. l:
See now esp.
C. Aziza, L'utilisation pol6mique du r€cit
de I'Exode chez les 6crivains alexandrins (IVdme sidcle av. J.-c.-Ier si0cle ap. J.-C.), ANRII/ II 20, l, Berlin-New York 1987, 4l-65 (on Chaeremon 60f.).
p. 53, fragm. 2 n. 12 end:
See
now R. Lane Fox, pagans and Christians,
Harmondsworth I 986. 355.
p. 53, fragm.2 n. l5: On the Hermetic understanding of cosmic sympathy, which is at the background here, see Fowden, op. cit. 75-78. p. 55' fragm. 5 n. 8: on chaeremon's familiarity with Hermetic astrology Fowden, op. cit.139f.
see
p. 55, fragm. 5 n. l0: Reference could have been made to earlier instances like e.g. Gen. 4l: I and Exod. l:22 (both in the Hebrew text and in the LXX); and see for Egyptian instances Erman-Grapow, W\rterbuch 146.
l
p. 56, fragm. l0 n. l: An English translation of parts of this fragment now also in Fowden, The Egyptian Hermes 54-55. J. Gwyn criffiths tempers my scepticism as to the historical reliability of chaeremon's account by the remark, "A general question that rises here is whether broad conformity to a genre necessarily implies complete devaluation of historicity. In this case the
greater part of van der Horst's commentary confirms the origin of chaeremon's details in Egyptian practice" (ctass. Rev. 35,19g5, 3l l). p. 58, fragm. l0 nn. l8 + 2l : Add to the references to Bremmer's articles now his "Symbolen van marginaliteit bij de vroeg-christelijke heiligen", in A. Hilhorst (ed.), De heiligenverering in de eerste eeuwen van het christendom. Nijmegen 1987 (forthcoming).
p. 58, fragm. l0 n. 19: On keeping the hands inside the robe as a sign of sophrosynE, see B. Fehr, Bewegungsweisen und verhattensideate. Bad Bramstedt 1979, lB and 94 n. 102. p. 58, fragm. l0 n. 20: Cf . also Clemens Alex., Strom. VI 4. 35f. p. 63, fragm. l2 n.
2l: A bull as a symbol of the earth (not as a hieroglyph) may perhaps be attested in some Egyptian sources. See E. Hornung, Das Buch von den Pforten des Jenseils
Il,
ceneva l9g4, g4-g9, and his remarks in his
ADDENDA ET CORRICENDA
"Auf den Spuren der Sonne: Cang durch ein iigyptisches
85
K0nigsgrab",
Eranos Yearbook 50 (1981), 462 (431-475).
p. 67, fragm. l7D n. l7 end: Cf. H. Frankfort, The Cenotaph of Seti I at Abydos II, London 1933, Plate LXXXIV, col. 4, where the goddess of heaven, Nut, is represented as a sow devouring its own children, but this sow was later interpreted as a hippopotamus; see e.g. H. Schl6gel, ketet, LdA Y (1985), 243-244, esp. n.2. p.67, fragm. l7D n.2l end: and cf. Corp. Herm., Ascl.37. p. 71, fragm. 23D n. 3: Add Lucian, Jupiter trag. 42. (For some of the above addenda I owe thanks to my colleagues J. Bremmer,
G. Mussies and H. Stadhouders)
