Pagans
of the Roman Empire in the Second and Third
century were undergoing a change with the advent of Christianity and the
long-term exposure to the Jewish faith.
The way that Pagans interpreted the significance of their own lives and
their view on what happened to them after death can be described as somewhat
eclectic.
The
Romans had a strong sense of familial honour and duty. One way that this is evidenced is by their
need to increase the fame and laudability of the familial name. This fame could at times increase to the
point that a person was regarded (or regarded themselves) as a demi-god. On one epitaph is found an inscription
comparing a member of the second squad from Tarsos by the name of Melanippos to
Herakles (Hercules)[1]. Citing the myth of Hercules and the twelve
labours that he had to endure and complete to gain admittance into the realm of
the gods[2],
Melanippos is reported to have done the same number, and was killed in doing a
thirteenth. This comparison of
Melanippos to Hercules is drawing fame to Melanippos as well as his family and
is also conveying the message that he was significant in life in that he
completed similar tasks as those done by a legendary demi-god.
Pliny
the Elder[3]
talks about the value that was placed on the family as well. Pliny describes the Roman house as having
portraits and models of the ancestors’ faces on display as opposed to statues
and other artwork by ‘foreign artists’. These
models were also used in funeral processions for other family members, so that
a representation of the entire family would be in attendance. Further to this, the library of the house was
kept with records of al the official careers held by ancestral family members,
as well as large genealogical charts hung on the walls. All of the acts preclude to the Roman pagans
as having a high regard of their own significance in life and death and
ensuring that the appropriate honour and glory were marked.
There
were instances among the rulers in the Second and Third Centuries that this
need for glorifying oneself and ones family went to the extreme of creating
ruler worship or ruler cults. This was
the case with Phillip II, Alexander the Greats’ father as noted by Diodorus
Siculus, “Such was the end of Philip, who had made himself the greatest of the
kings in Europe in his time, and became of the extent of his kingdom had made
himself a throned companion of the twelve gods.”[4]
Another
view that the Pagans had on their life significance is dependant on their
viewpoint of Fate. The question as to
whether or not Fate was in control of everything and they were just along for
the ride from birth to death or whether they could control some aspects of
their lives affected the Pagans overall actions. One way that those who believed that Fate had
already determined the outcome of their life were able to gain a feeling of
control was by visiting the oracles.
These oracles, such as the one at Delphi,
provided insights, foretellings, and guidance to the Pagans, which in turn
allowed them to feel as though they had some control and input into their
life. This also contributed to their
sense of self and importance as the oracles were mouthpieces of the gods, and
if an oracle communed with them, it was the same as a god deigning to speak to
them, and having one’s god speak to you is significant.
Pagan
belief on the afterlife was slightly varied in the Second and Third
Centuries. There was a belief among some
of the Pagans that when they died, they ‘returned’ to where they were before
they were born. A few examples of this
can be found in translated epitaphs such as “For this is what the Fates’ thread
spins for us, to come once more to Hades”,[5] “After a good life I departed home, where a
place of piety has been reserved…”[6]
and “…I died after enjoying the light of eleven months, then I returned it.”.[7]
Contrary
to the belief of ‘returning’ to a previous place that they existed after they
die, however, there were Pagans that believed that there was no pre-existence
and possibly no post-existence either.
There are also some translated epitaphs supporting this as well; “…I did
not think about things which I ought not to: whether I had a previous
existence…”[8],
and “I did not exist, I was born…”[9] The strong wording of the epitaphs containing
the belief that there was no other existence other than the mortal Earthly one,
lend themselves to the opinion that there was a marked division amongst the
Pagans at this time with a shifting belief structure. This is further corroborated in the last
cited epitaph with the phrase “I do not exist; so much (for that). If anyone says anything different he will be
lying: I shall not exist.”[10]
The
Pagans also appear to have had a tradition of addressing the ‘gods of the
underworld’[11] [12]
in the epitaphs. This appears to call
attention of the gods in a supplicatory manner, highlighting the good deeds and
virtues of the deceased, or an injustice such as an untimely death. This would possibly indicate the belief on
the part of these Pagans that there is an afterlife, and that the soul remains
influenced by the gods. In conclusion,
the Pagans had a many-varied view on the afterlife by the Second and Third
Centuries which shaped and influenced their viewpoints on death and their own
significance during life.
Bibliography
Ancient Sources
Book
of Readings
Harding, Mark.
"Graeco-Roman religion (extract)" in Early Christian Life and Thought in Social Context: A Reader , Harding, Mark , 2003 ,
175-191
Modern Sources
Cotterell,
A., and Storm, R. (2005) The
Ultimate Encyclopaedia of Mythology.
London.
Harding, Mark.
"Graeco-Roman religion (extract)" in Early Christian Life and Thought in Social Context: A Reader , Harding, Mark , 2003 ,
175-191
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