|Written by Peter J. Leithart|
|Thursday, 04 February 2010 21:40|
Largely because of the divisions among disciplines in our universities, I suppose, we tend to think of Bible and Classical world in different categories. Of course, we know that Alexander swept through, that
A series of events from the early third century illustrates how deep the contacts of East and West were, and how long they persisted.
One spring evening in the year 218 A.D., the emperor Macrinus was enjoying dinner at Apamea. News of a coup led by Antoninus was disturbing, but Macrinus had confidence that his commander, Ulpius Julianus, would be able to handle it. Meanwhile, Macrinus could sit to enjoy his dinner. But the banquet turned macabre when a messenger was brought in and presented the emperor with the Ulpius’ head.
Soon enough, Macrinus too was dead, and a new emperor had been proclaimed by the army.
Marcus Aurelius Antoninus was proclaimed emperor on
Elagabalus arrived in
Dio Cassius found the whole thing appalling. Passing over “the barbaric chants which Sardanapalus, together with his mother and grandmother, chanted to Elagabalus, or the secret sacrifices that he offered to him, slaying boys and using charms” and “shutting up alive in the god's temple a lion, a monkey, and a snake, and throwing in among them human genitals,” he reserved his most severe criticism for “the extreme absurdity of courting a wife for Elagabalus — as if the god had any need of marriage and children!” (Dio Cassius, Roman History, 80.11-12).
To traditional Romans, Elagabalus’ religious life was just another expression of his utter, and utterly oriental, debauchery. Donning a wig, he frequented taverns at night, playing the prostitute, and would stand at the door of his room naked soliciting sexual favors from members of his court who passed by (Dio Cassius, Roman History, 80.13).
Sometime in 221, he staged a triumphal procession for his god through the streets of
It was not long before the Romans had had enough. On
When he died, Elagabalus was eighteen.
We tend to think of the influence as one-directional, from the classical world to the East rather than the opposite. A moment’s reflection will expose the implausibility of that assumption, and scholars have recently been highlighting the fact that the “Hellenization of Judaism” involved not a little “Judaizing of Hellenism.”
Next time you’re tempted to think of the East and West, ancient or modern, as closed and mutually impenetrable systems, tell yourself the story of Elagabalus. Tell yourself, “Then there was the time when the Roman emperor thought he should worship a Phoenician god. . . .”