Lysander, Serapis ve Theophrastus Okulu

Year 2024, , 295 - 307, 30.09.2024

Selene Psoma

https://doi.org/10.56170/propontica.1448369

Abstract

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

Keywords

Hellenistic, Lysander, Serapis, Apollo, Theophrastus.

Lysander, Serapis and the School of Theophrastus

Abstract

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

Keywords

Hellenistic, Lysander, Serapis, Apollo, Theophrastus.

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