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    Personal Religion Among the Greeks
    Personal Religion Among the Greeks
    Personal Religion Among the Greeks
    Ebook249 pages4 hours

    Personal Religion Among the Greeks

    By Andre-Jean Festugiere

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    This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1954.
    LanguageEnglish
    PublisherUniversity of California Press
    Release dateJul 28, 2023
    ISBN9780520317079
    Personal Religion Among the Greeks
    Author

    Andre-Jean Festugiere

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      Personal Religion Among the Greeks - Andre-Jean Festugiere

      PERSONAL RELIGION among the GREEKS

      PERSONAL

      RELIGION

      AMONG THE

      GREEKS

      ANDRÉ-JEAN FESTUGIERE, O.P.

      UNIVERSITY OF CALIFORNIA PRESS

      BERKELEY AND LOS ANGELES — MCMLIV

      University of California Press

      Berkeley and Los Angeles

      California

      Cambridge University Press

      London, England

      Copyright, 1954, by

      The Regents of the University of California

      L. C. Catalog Card No. 53-11234 Printed in the United States of America

      GVERNERO

      JAEGER

      · S ·

      ΈΜΝΗΣΘΗΝ Δ’ ΌΣΣΑΚΙΣ ΆΜΦΟΤΕΡΟΙ

      ΉΛΙΟΝ ΈΝ ΛΕΣΧΗΙ ΚΑΤΕΔΤΣΑΜΕΝ

      PREFACE

      THE EIGHT chapters of this book are substantially the lectures given by me on the Sather Foundation at the University of California, Berkeley, in the autumn of 1952.

      They provide, of course, only glimpses of a very suggestive topic which is sometimes thrown into the shadows in the histories of Greek religion. There is a tendency in our time either to emphasize the civic part of this religion because it is immediately manifest or to take the Greek gods as they come to us in consequence of a long tradition, namely, as aesthetic symbols or fictions of poetic imagination. But, at least till the fourth century before our era, the Gods of Greece were not fictions; they were living beings who could view the actions of mortals, listen to their prayers, concede or reject their petitions. And if this is so, granted a certain uniformity in the human mind, we should expect a priori to find in Greece some personal religion. In fact we do find it already in Homer, and already there it is of a very fine quality. When Achilles prays to Zeus before sending Patroclus to the battle (Iliad XVI 236 if.), when Diomedes prays to Athena after being wounded by Pandarus (Iliad V 115 ff.), when Sappho in one of her sad moods prays to Aphrodite (Fr. 1, Diehl), they do not say as does Chryses the priest (Iliad I 37 ff.), If ever in the past I gave you ‘such and such good things,’ now you also must give me ‘this.’ They say, If ever in the past you listened to my prayer, now also you must listen to me. This, if anything, is personal religion. It is a religion of deep friendship. The devotee does not place his confidence in the respect he has shown to the god; he places it in the god’s friendliness.

      I would have liked to give more examples than I have here collected of this gentle and naive faith of the archaic and classic periods. I would have liked in particular to show how sincere is the devotion of Ion to Apollo, of the Lydian women to Dionysus. But since the topic is somewhat new, I have thought it more expedient to try to present a more general survey. If this book has any value, wiser men will come and pursue the idea, and this will be my best reward.

      It remains, and it is indeed a pleasure, to acknowledge the many obligations I have contracted in the preparation of this book. First, to the University of California, which invited me to become Sather professor, and to its friendly department of Classics. Then, to Milman and Barbara Parry, who translated my manuscript from the original French; to Professor A. D. Nock of Harvard University, who revised it and made valuable suggestions; to Professor I. M. Linforth of the University of California, who favored me with several acute critical observations. Also, to the Fathers and Brothers of Saint Albert’s College, who were helpful to me in so many ways, and especially to the Very Rev. B. M. Blank, O.P., and the Very Rev. J. Fulton, O.P., my hosts during my stay in California. And to M. Charbonneaux, for the photograph of a bronze in the Louvre which is reproduced as a frontispiece to the book. Nor must I allow myself to forget Mr. Harold A. Small and Professor Emeritus W. H. Alexander, of the University of California Press, to whose skill and care this volume ultimately owes so much.

      A.-J.F.

      Oakland, California

      December, 1952

      CONTENTS 10

      CONTENTS 10

      I The Two Currents in Personal Religion Popular Piety: Hippolytus and Artemis

      II The Two Currents in Personal Religion Reflective Piety: The Quest of God

      III The Hellenistic Mood and the Influence of Plato

      IV The Inclination to Retirement

      V Popular Piety Lucius and Isis

      VI Popular Piety Aelius Aristides and Asclepius

      VII Reflective Piety Man and the World

      VIII Reflective Piety The Contemplation of God

      Notes

      INDEX

      I

      The Two Currents in

      Personal Religion

      Popular Piety: Hippolytus and Artemis

      RELIGION might perhaps be defined, very generally, as belief in a fourth dimension—a dimension which takes us out of material space, where everything changes, disorder reigns, and we are lonely and unhappy, to attain something which is, a Being who exists absolutely, in all perfection and splendor. To feel that we are bound to that Being, that we are dependent on Him, to aspire to find Him, to hunger and thirst after Him: that is the religious sense.

      The religious man is he who sees things here below, and at the same time sees them not—for he perceives other things behind the appearances of this earth, things more real, more in harmony with his heart; other things which are known to him, for they seem to be of his true country, his real place, whereas things earthly are foreign or hostile to him.

      The religious man is he who senses, beyond earthly things, a Presence, and who needs to feel that Presence. For, let him cease to feel it, and all is emptiness, the world is no more than a desert in which he is lost.

      Such feeling, needless to say, is personal in its nature. There is no true religion except that which is personal. True religion is, first of all, closeness to God. Every religious ceremony is but empty make-believe if the faithful who participate in it do not feel that thirst for the Absolute, that anxious desire to enter into personal contact with the mysterious Being who is hidden behind appearances.

      Now, the question which I am here to put before you is this: was that personal religion known to the Greeks?

      Yes, for to begin with there is Plato, Plato whose religious thought colored the spirituality of all the centuries to come. Now Plato is just the man who hungers and thirsts after the Absolute. He wants to attain to a Beauty which is not beautiful merely under one aspect, nor beautiful only at a given moment, but which is always and absolutely beautiful. And since, as we shall show, this Beauty is but one of the names of the supreme reality, what Plato in truth strives to attain is God himself. He does need to feel himself united to God. And after him, many of those impelled by the same need will be found to seek God in the ways first set forth by him.

      But Plato is not an isolated prodigy in the history of Greek religion. If he left his mark on all that came after, he himself bears the mark of all that went before.

      Here we must make some distinctions which will help toward a better understanding of the problem. First, the distinction between what I shall call popular piety and reflective piety. Next, the distinction between what belongs to the individual and what belongs to the group.

      1) The highest form of religion is that which unites us with the very being of God. And since that being is altogether immaterial, remote from the world of sense, the perception, or awareness, that we have of Him is equally free from any material or sensual representation. Such a union is, by definition, an inner phenomenon; to attain it there is no need of outward ceremony, or of sacrifice or vocal prayers. It consists of an assimilation of the most immaterial part of ourselves to the principle of all that exists. Already Plato called it ομοίωσή 0€ω, becoming like God.

      But not all men are capable of that union. To begin with, we must recognize that there are men who are almost entirely a-religious.Then, even among religious men, many are incapable of that entirely pure and immaterial union. They have the awareness of God, but, to reach him, they must have intermediaries: divine or deified beings whom one can see, touch, whose image one can make, to whom one can appeal as to beings like unto ourselves, who differ from us only in that they are better and stronger. Union with such beings may be true and deep, may even become mystical union. Let us take an example. No one will deny that the Middle Ages in Europe were among the most religious in the history of the world. Now there were undoubtedly in the Middle Ages mystics who sought God directly, who sought to penetrate the divine essence and to lose themselves in an ineffable union in that Essence: such were St. Thomas, St. Bonaventure, Meister Eckhart. But there were other mystics, all of whose loving devotion was concentrated on visible, perceptible objects, akin to ourselves, Jesus in his humanity, Our Lady, and the Saints: and such was St. Francis of Assisi, and, generally speaking, the Franciscan School. And alongside these mystics, there were any number of good men, sincerely and deeply religious, who were content to spend long hours in contemplation before a statue of the Virgin or the infant Jesus, or the crucified Christ. That also was personal religion, very elevated and very genuine.

      2) Let us go on to the second distinction, between what belongs to the individual and what belongs to the group.

      The first form of union with God, union with the divine Essence, does not require that people gather together to pray. The hermit in his desert, the prisoner in his cell, may be invaded by God, may be absorbed in God. Mysticism is something which cannot be shared. One should always mistrust manifestations of mystical exaltation where whole crowds go into a trance. On the other hand, this form of union with God is not necessarily incompatible with public worship. It would be absurd to think that, because others worship near you, you are incapable of worshiping. Better yet, there is in public worship a kind of official homage paid to God, which can nourish private devotion and give it new life.

      What I have just said is even more true when public veneration is being directed toward those intermediaries of whom we were speaking. Some among you have, perhaps, been present at the ceremonies in honor of the Virgin at Lourdes. When a whole crowd has its eyes fixed on the statue of Our Lady, when a whole crowd beseeches her, it happens that even those who do not believe are moved by that fervor, and then, sometimes, religious feeling is awakened in their hearts, and they in their turn stammer out a prayer. Would this be possible if they had not felt around them a great tide of personal piety, individual piety multiplied by the number of persons who engaged in heartfelt prayer?

      Let us apply these distinctions to the problem of the personal religion of the Greeks and start with popular devotion and reflective piety.

      1) Traditional religion in Greece, and, consequently, popular devotion, was mainly directed toward national gods, each of whom was the recognized protector of a certain city: Athena at Athens, Demeter at Eleusis, Hera at Argos, Apollo at Cyrene, Artemis at Ephesus, and so forth. For many reasons, however, reasons related partly to the Indo-European invasions of Greece and to the resultant intermingling with native populations, partly to the conquests of this city or that and to local synoe- cisms, partly to the first attempts at theological systematization, every Greek city honored, alongside its particular deity, other gods and goddesses: a kind of pantheon. The special deity of a given city usually acquired several attributes, since he or she had to satisfy the manifold needs of the social group. But that same god or goddess, considered as a member of the Olympian group, assumed a more distinct personality which set him or her apart from the others. Thus each of the Olympians was differentiated by particular qualities or functions, and popular devotion, collective or individual, could thenceforth be directed toward this or that god or goddess, because of special affinities between that god and the worshiper. It follows, then, that certain nuances were possible in popular worship; it made a difference whether prayers were addressed to the main and official deity of the city, or to other Olympian gods.¹ Here again we may make a comparison with the Middle Ages. That a city should consider the Virgin or a saint as its official patron was common practice in medieval times: Sena vetus civitas Mariae, one reads on the gates of Sienna. And the suburbs of Saint-Ouen and Saint-Denis, now swallowed up in the immense territory of Paris, still bear the names of the saints especially honored by the autonomous little cities which Saint-Ouen and Saint-Denis used to be. It is nevertheless quite evident that, in addition to a local Virgin or regional saints, the Siennese or the inhabitants of Saint-Denis could honor and pray to other heavenly patrons, according to individual preferences.

      On the other hand, there existed in Greece reflective piety. The Greeks, or at least the most cultivated among them, believed in God. I say God with intention: the principle of the order of things and of the course of human affairs, the guarantor of justice and consequently the foundation of social ethics, the Being endowed with every perfection. The idea of God as the principle of nature appeared in Greece with the Pre-Socratics, as Professor Jaeger has reminded us quite recently in his fine book.² But the idea of God as guarantor of justice, and First Cause of all the events of human life, is yet older. It is found first in Hesiod, then in Pindar,³ and with incomparable splendor in Aeschylus. The purifying of the idea of God did not begin with Plato. Deeply religious poets like Pindar, Aeschylus, and in my opinion Euripides also, had already conceived a very high and pure idea of the divine.

      2) Let us now examine what is concerned in the distinction in Greece between what belongs to the individual and what belongs to the group.

      The God of inner devotion, the God of Hesiod, of the tragedians and the philosophers, was never the object of public worship in Greece. Devotion to that God always remained a private affair: such veneration was characteristic of cultivated pagans, who had reflected on the great problems of life and had arrived at a purer concept of the Divinity, either because they themselves had philosophic souls, or because they had learned from philosophers. From that time on, union with God, in the sense of inner devotion, has always been personal in character.

      Plato, as I have said, played a decisive role in the history of that devotion. That does not mean that he was the first in Greece to adore the supreme God. After all, it would be a priori remarkable that a people as gifted as the Greeks should have waited centuries to know the thirst for the Eternal, the Absolute. I shall set before you in my next chapter the presentiments of this aspiration toward God in the Greeks of the Classical Age.

      The problem is more complex when one considers traditional religion.

      Seen from without, traditional Greek religion has all the marks of a social phenomenon, a thing which concerns the state. Temples are dedicated to the civic gods. Priests are civic magistrates. On certain days all the citizens, in a body, men, women, and children, gather before the temple for a solemn sacrifice. The hymns then sung in honor of the god, the prayers addressed to him, have an official character: it is a matter of obtaining the god’s favor for the prosperity and well-being of the entire people. Athena is the goddess of Athens, of the Athenians considered as a social entity, before being the goddess of the Athenian as a private individual.

      Nevertheless, we should be mistaken if we believed that even the official deity of a city, such as Athena at Athens, received no more than purely civic homage. We possess, for the sixth and fifth centuries B.C., a long series of private dedications to Athena in which the piety of individual Athenians is often expressed with charm and feeling.⁴ A new study of these anathemata from the point of view of personal religion would not be out of place. I should like to remind you also of the beautiful metope of the treasury of the Athenians at Delphi, on which young Theseus looks the goddess full in the face and from that look gathers strength. Now, Theseus is the symbol of the Ephebi, and Athena, warrior goddess, goddess bearing the helmet and lance, was a kind of elder sister for the ephebus, and, generally speaking, for the young hero exposed to the risks of combat and the hazards of life. That is a very ancient concept. As early as the Iliad, we see that there is an intimate, personal bond between Athena and Achilles, the purest type of the Greek hero. In the Odyssey, Athena is, as you know, the guardian and adviser of Telem- achus. On Dorian soil, we have the admirable metope of Olympia where Athena encourages the Dorian hero Herakles.

      Likewise it would be absurd to suppose that all those who participated in the Eleusinian Mysteries saw in them only a kind of external gesture or act which mechanically assured happiness here below and after death. John Burnet, who had nothing of the mystic in him, writes quite amusingly: The candidate for initiation was only asked to sacrifice his pig. That was enough. But Aristotle more correctly says: "The candidate did not have to learn (μαθεΐν), but to experience (τταθεϊρ), something, and to come to be in a certain state of mind, provided, that is to say, that he was fit for that."⁵ Of course, all were not fit. In the words of the Orphic saying, taken up by Plato, Many wear the thyrsus, but there are few bacchants.⁶ Yet true bacchants must have existed, then as today. There is an appropriate image in the works of St. Catherine of Sienna. Of those who take part in a procession, she says, some carry big tapers, others small ones. And the flame of those tapers is in proportion to their size. So it is with our hearts: the more intense the desire, the stronger the flame which God imparts. We may be sure that Aeschylus, at least, carried a big taper:

      Demeter, thou who feedest all my thought,

      Grant me but worthiness to worship thee.⁷

      There could, then, be personal devotion toward even the civic gods. We also possess archaeological and literary evidence of personal devotion toward the Olympians, or toward some lesser god or local hero to whom, here or there, someone felt attached in a special manner. The most famous literary evidence is perhaps the Hippolytus of Euripides, of which I shall have something to say presently. But let us first discuss briefly the archaeological documents. They are of two kinds and concern religion in the countryside and religion in the home.

      In certain French provinces, such as Brittany or Savoy, one still finds, along the road, or on a mountaintop, or by the seashore, little chapels of the Virgin or of a saint, which popular devotion decks with ex-votos and flowers. Now the worshiper who comes there, offering a gift, comes as a private individual. No one sees him; it is not custom which brings him; he is not obliged to go there, as, for example, he feels himself obliged to go to Mass in his village because everybody else does. No, he comes to the wayside chapel to suit himself, because he

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