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Poseidonius of Rhodes, Weird Stoicism, and ‘Cosmic Religion’
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[Thanks to the howling gale and pounding rain, supplied by Dartmoor free of charge, which provide the soundtrack to this episode]
Poseidonius of Rhodes was a highly-influential Stoic of the so-called ‘middle Stoicism’, and many scholars have seen in him the propounder of a number of doctrines of crucial importance for the development of western esotericism, including the doctrine of kosmic sympathy (and influential theories of divination based in that doctrine), philosophical astrology, arithmological theories, and more. But other scholars reckon he was a plain-old scientist and philosopher with nothing particularly esoteric going on.
We look at the evidence and argue that regular Stoicism was already pretty weird, but also that Poseidonius probably had more weirdness going on than common-or-garden Stoicism, even if we can’t always say for sure what exactly he taught on a given subject, or how crucial his teachings were to the transmission of the various ‘esoteric’ ideas which we know he was interested in.
Works Cited in this Episode:
Primary:
Get your Poseidonian fragments from Edelstein and Kidd:
- Posidonius: Volume 1, The Fragments. Cambridge University Press, Cambridge, 1989.
- Posidonius: Volume 2, The Commentary. 2 Vols. Cambridge University Press, Cambridge, 1988.
- Posidonius: Volume 3, The Translation of the Fragments. Cambridge University Press, Cambridge, 1999.
Augustine De civ. dei V.2 and 5.
Boethius Commentum in Ciceronis Topica 20.77.
Chryssipus, cited in the Plutarchian or Pseudo-Plutarchian On Fate cp. 11 p. 574 d: τὸν κόσμον συμπνοῦν καὶ συμπαθῆ αὐτὸν αὐτῷ ὄντα. J. Arnim, editor. Stoicorum Veterum Fragmenta. Teubner, Leipzig, 1905-24. 4 vols. Fr. 912, Vol. II, p. 264.
Cicero, Hortensius, Frag. 97 Müller, 36 . Quoted by Augustine, De trinitate 14.19.26.
Diogenes Læertius on the Stoic soul as part of the divine pneuma: 7 143 s.v. Zēnōn. We cite the translation of Mensch in Diogenes Laertius. Lives of the Eminent Philosophers. Oxford University Press, Oxford, 2018.
Galen, evidence for the ‘return to Plato’ in Poseidonius: De Placitis Hippocratis et Platonis, mainly books 3, 4, 5 (up to 336.15) in the edition of De Lacy (Corpus Medicorum Graecorum, 5, 4, l, 2), Berlin, 1978-1984.
Poseidonius
- On the Celts: frr. 16 & 55.
- Ekpyrōsis rejected by Panætius and Beothus of Sidon, accepted by Poseidonius: fr. 99.
- God’s ousia is the whole kosmos: fr. 20,
- but his nous or hegemonikon is the heavens, whereas in the earth he is present only as hexis,: frr. 21 & 23.
- On astral afterlife: Sextus Empiricus Adv. Phys. 1 72 (no Kidd/Edelstein fragment number).
Sextus Empiricus preserves a fragment of Poseidonius (Adv. Math. 7.93 = Poseidonius fr. 85) where he says φησιν ὁ Ποσειδωνιος τον Πλατωνος Τιμαιον ἐξηγουμενος; this looks a lot like he is reading a Poseidonian Commentary on the Timæus, but could just mean ‘Poseidonius says, interpreting Plato’s Timæus’.
Secondary:
John Dillon. The Middle Platonists: A Study of Platonism 80 BC to AD 220. Duckworth, London, 1977. We quote p. xiv. Quotation of Sextus Adv. Phys. 1 72: p. 111. The doctrine of the Sextus passage is essentially that of Plutarch in the myth of the De Genio Socratis: p. 112.
André-Jean Festugière. La révélation d’Hermes Trismegiste. J. Gabalda, Paris, 1944-1954. 4 vols. We cite II, p. xiii.
René Hoven. Stoïcisme et Stoïciens face au probleme de l’au-delà. Les Belles Lettres, Paris, 1971.
Gretchen Reydams-Schils. Demiurge and Providence: Stoic and Platonist Readings of Plato’s Timaeus. Brepols, 1999; we quote p. 86.
Frank Egleston Robbins. Posidonius and the Sources of Pythagorean Arithmology. Classical Philology, 15(4):309-22, Oct. 1920; we quote p. 322.
August Schmekel. Die Philosophie der mittleren Stoa in ihrem geschichtlichen Zusammenhange dargestellt. Weidmannsche Buchhandlung, Berlin, 1892.
Recommended Reading:
Marie Laranque. Poseidonios d’Apamee: Essai de mise au point. Presses Universitaires de France, Paris, 1964.
A. Long. Hellenistic Philosophy: Stoics, Epicureans, Sceptics, London, 1974.
K. Reinhardt. Poseidonios. Real-Encyclopaedie der klassischen Altertumswissenschaft, 22(1): cols. 570.28-624.11.
Stephen Rego
December 27, 2023
You mentioned Dillon’s comments on Xenocrates/Poseidonius in the episode, and I think the last paragraph of the following Xenocratean fragment – with its reference to a “heavenly” Hades – is rather suggestive, and particularly interesting is Aëtius’ assertion at the end that Xenocrates took said doctrines from Plato and “bequeathed.[them] to the Stoics”…
‘Xenocrates the son of Agathenor from Chalcedon (says that) the Monad and the Dyad are gods [τὴν μονάδα καὶ τὴν δυάδα θεούς], the former as male [principle] having the rank of Father [πατρὸς] and ruling in heaven, which he also calls Zan [Zeus] and odd and Intellect [νοῦν], who for him is the first god [πρῶτος θεός], the latter as female [principle] having the role of Mother of the gods [μητρὸς θεῶν], presiding over the region under the heaven, who for him is the soul of the universe [ψυχὴ τοῦ παντός]. He says too that the heaven is a god and that the fiery stars are Olympian gods, as well as other sublunary demons [𝘥𝘢𝘪𝘮𝘰𝘯𝘦𝘴], which are invisible. It is also his view that there are divine powers, and that these penetrate the material elements. Of these the one which passes through the invisible (𝘢𝘦𝘪𝘥𝘦𝘴) air he calls ‘Hades, the one which passes through the moist (substance) ‘Poseidon’, and the one that passes through the earth ‘plant-sowing Demeter’. These doctrines he bequeathed to the Stoics, but the views (described) earlier he took from Plato and reformulated.’
~ Aëtius, ‘𝘖𝘱𝘪𝘯𝘪𝘰𝘯𝘴 𝘰𝘯 𝘗𝘩𝘺𝘴𝘪𝘤𝘢𝘭 𝘘𝘶𝘦𝘴𝘵𝘪𝘰𝘯𝘴’ [𝘗𝘭𝘢𝘤𝘪𝘵𝘢] 1.7.21 Mansfield-Runia ( = 1.7.30 Diels), 2020, p. 2077 ( a= Xenocrates fr.15 Heinz).
Earl Fontainelle
December 27, 2023
Word. Thanks for the fragment!
And the reference to the alternate spelling of Zeus’ name, Zas, seems to point to Pherecydes’ influence (though it might not; maybe this alternate version was more widespread than we think).
Stephen Rego
December 28, 2023
Pherecydes!
I thought it should be Zas as well – but the translation has Zan. But the Greek text has thr accusative ‘Ζῆνα’:
‘.. ἥντινα προσαγορεύει καὶ Ζῆνα καὶ περιττὸν καὶ νοῦν ..’ ??
(As an additional side-note, there’s a good summary of the “Escatological Moon” in K. ní Mheallaigh, ‘The Moon in the Greek and Roman Imagination – Myth, Literature, Science and Philosophy’ (CUP, 2020), pp.106-110.)
Earl Fontainelle
December 29, 2023
OOoh! I take it all back; alternate alternate form of the name. I shall have to look into Zan ….
Stephen Rego
December 30, 2023
See Arthur. B. Cook, ‘Zeus: a study in ancient religion’, Vol. 2, pt.1 (1925), “Zan an older Zeus”, pp. 340-354.