Euhemerus

“ Euhemerus's theory is no doubt the last serious attempt in the old pagan world to give an explanation of the popular faith which may be called genuine atheism. We will not, however, leave the Hellenistic period without casting a glance at some personalities about whom we have information enough to form an idea at first hand of their religious standpoint, and whose attitude towards popular belief at any rate comes very near to atheism pure and simple. ”

“ Learned men have also explained these selfsame myths as [Pg 379] historical facts disguised as metaphors, or as moral allegories, which the choice of Hercules (p. 218) undoubtedly is. Euhemerus (316 B.C.) was the pioneer of the former theory, and Bacon an exponent of the latter. Euhemerus’ method was exaggerated by his disciples, who declared Zeus was merely a king of Crete; his war with the giants, an attempt to repress a sedition; Danae’s shower of gold (p. 240) , the money with which her guards were bribed ”

“ Plutarch, who was associated to the priesthood, and all who were interested in the support of the vulgar creed, maintained, that the whole work of Euhemerus, with his voyage to Panchaia, was an impudent fiction; and, in particular, it was urged, that no one except Euhemerus had ever seen or heard of the land of Panchaia220: that the Panchaia Tellus had indeed been described in a flowery and poetical style, both by Diodorus Siculus and Virgil—
“Totaque thuriferis Panchaia pinguis arenis221.” ”

“ Their intellectual outlook was wholly Greek, and all their thinking took on a Greek dress. But they received Greek ideas, not only through Homer and Sophocles, but also through Plato and Aristotle. Not popular Greek religion, but sophisticated religious philosophy, was brought to the intellectual leaders of Rome. One of the very first works of Greek thought to be brought to Roman attention was the theory of Euhemerus, a destructive analysis of the existing myths, not merely in the details usually circulated, but in respect to the fundamental basis of myth-making. ”

“ They are interesting, because the doctrine of dæmons, mingled, it is true, with the theory of Euhemerus about the origin of the deities, was universally accepted by the Fathers as the true explanation of the Pagan theology, because the notion and, after the third century, even the artistic type of the guardian genius reappeared in that of the guardian angel, and because the transition from polytheism to the conception of a single deity acting by the delegation or ministration of an army of subsidiary spirits, was manifestly fitted to prepare the way for the reception of Christianity. ”

“ Are not their opinions subversive of all religion? Or what religion did Prodicus the Chian leave to men, who held that everything beneficial to human life should be numbered among the Gods? Were not they likewise void of religion who taught that the Deities, at present the object of our prayers and adoration, were valiant, illustrious, and mighty men who arose to divinity after death? Euhemerus, whom our Ennius translated, and followed more than other authors, has particularly advanced this doctrine, and treated of the deaths and burials of the Gods ”

“ One would not be very forward to strengthen an imputation, which disgraces human nature: yet there must certainly have been something highly brutal and depraved in the character of this people, to have given rise to this description of foul and unnatural feeding. What must not be concealed, Euhemerus, an antient writer, who was a native of these parts, did aver, that this bestial practice once prevailed. Saturn's devouring his own children is supposed to allude to this custom. ”

“ It would be to open a wide door for atheism to enter in at, and to encourage the attempts of those who would humanize the divine nature. More particularly it would give a clear sanction and authority to the impostures of Euhemerus the Messenian, who from mere imagination, and without the least appearance of truth to support it, has invented a new mythology of his own, asserting that "all those in general who are called and declared to be gods are none other than so many ancient generals and sea-captains and kings." ”

“ This system spread widely, and the early Christians especially appealed to it as a confirmation of their belief that ancient mythology was merely an aggregate of fables of human invention. Euhemerus was a firm upholder of the Cyrenaic philosophy, and by many ancient writers he was regarded as an atheist. His work was translated by Ennius into Latin, but the work itself is lost, and of the translation only a few fragments, and these very short, have come down to us. ”

“ The Saturae include (a) Scipio, probably a short epic. It was mostly written in trochaic septenarii. (b) Epicharmus (in trochaic tetrameters) , dealing with Pythagoreanism in the department of physics. (c) Euhemerus or Sacra Historia, modelled on Euhemerus’ ἱερὰ ἀναγραφή, [16] the doctrines of which were applied to the religion of Rome.
Cic. N.D. i. 119, ‘Euhemerus, quem noster et interpretatus et secutus est praeter ceteros Ennius.’
(d) Protreptica or Praecepta, containing moral maxims. (e) Hedyphagetica, ‘On Gastronomy,’ modelled on a hexameter poem by Archestratus (about B.C. 310) . ”

“ The work contained accounts of the several gods, whom Euhemerus represented as having originally been men who had distinguished themselves either as warriors, kings, inventors, or benefactors of mankind, and who, after their death, were worshipped as gods by the grateful people. ”

“ At a later period it was thought that reminiscences of a barbaric age could be found in which the ancestors of the Greeks apparently occupied themselves by stealing, killing, deceiving, and eating their offspring. “Lactantius, St Augustine, and the first missionaries, in their attacks on the religious belief of the Greeks, and Romans availed themselves of these arguments of Euhemerus, and taunted them with worshipping gods that were no gods, but known and admitted to have been merely deified mortals.” ”

“ Eve’merus or Euhemerus ( Εὐήμερος) , a Sicilian author of the time of Alexander the Great, who sought to rationalise religion, and treated the gods as dead heroes. He is usually represented as an Atheist.
Eudes (Emile François Désiré) , French Communist, b. Roncey, 1844. He became a chemist, and was condemned, with Régnard, to three months’ imprisonment for writing in La Libre Pensée, ’67, of which he was director. He joined the ranks of the Commune and became a general. When the Versailles troops entered Paris he escaped to Switzerland. On his return after the Amnesty, he wrote with Blanqui. ”

“ That theory was that the gods were merely men who because of their great exploits or beneficence had been accorded divine honors. In Crete, coming upon the remains of a tomb bearing the name of Zeus, Euhemerus argued that even Zeus had probably been no more than a great conqueror, who died and was buried in Crete, and afterwards deified. ”

“ There is no doubt that it contains an element of truth; as among the Romans the gradual deification of ancestors and the apotheosis of emperors were prominent features of religious development, so among primitive peoples it is possible to trace the evolution of family and tribal gods from great chiefs and warriors. All theories of religion which give prominence to ancestor worship and the cult of the dead are to a certain extent Euhemeristic. But as the sole explanation of the origin of the idea of gods it is not accepted by students of comparative religion. ”

“ He relates how he came to an island, Panchaia, in the Indian Ocean, and in a temple there found a lengthy inscription in which Uranos, Kronos, Zeus and other gods recorded their exploits. The substance of the tale was that these gods had once been men, great kings and rulers, who had bestowed on their peoples all sorts of improvements in civilisation and had thus got themselves worshipped as gods. It appears from the accounts that Euhemerus supposed the heavenly bodies to be real and eternal gods—he thought that Uranos had first taught men to worship them ”

“ It consists of a series of rationalizing explanations of Greek legends, without any attempt at arrangement or plan, and is probably an epitome, composed in the Byzantine age, of some larger work, perhaps the Λύσεις τῶν μυθικῶς εἰρημένων, mentioned by Suïdas as the work of a grammarian of Egypt or Athens. Suïdas himself ascribes a Περὶ Ἀπίστων, in five books, to Palaephatus of Paros or Priene. The author was perhaps a contemporary of Euhemerus (3rd century B.C.) . Suïdas mentions two other writers of the name: (1) an epic poet of Athens, who lived before the time of Homer ”

“ De Placitis Philosophorum, 880 D. Cf. Cicero, De Natura Deorum. i. 42. “Ab Euhemero autem et mortes et sepulturæ demonstrantur deorum. Utrum igitur hic confirmasse videtur religionem, an penitus totam sustulisse?” See Mayor’s note on this passage. The references to Lactantius and Eusebius and many others bearing on the question are collected by Corsini in his first dissertation on the De Placitis. Zimmerman is very indignant with Plutarch on account of the charge here brought against Euhemerus and Diagoras, and has defended them against our author with great energy and spirit. ”

“ Its great influence is seen from numerous similar attempts in the Hellenistic world. At Rome, in the second century, Ennius translated his works into Latin, and as late as the time of Augustus an author such as Diodorus, in his popular history of the world, served up Euhemerism as the best scientific explanation of the origin of religion. It is characteristic, too, that both Jews and Christians, in their attacks on Paganism, reckoned with Euhemerism as a well-established theory. As every one knows, it has survived to our day ”

“ Eugubine Tables, seven bronze tablets discovered in 1441 near Eugubium, in Italy, containing inscriptions which supply a key to the original tongues of Italy prior to Latin.
Euhemerism, the theory that the gods of antiquity are merely deified men, so called from Euhemeros, the Greek who first propounded the theory, and who lived 316 B.C.
Eulenspiegel (i. e. Owl-glass) , the hero of a popular German tale, which relates no end of pranks, fortunes, and misfortunes of a wandering mechanic born in a village in Brunswick ”

“ The lost Ulysses to his native reign,
How beat your hearts? what aid would you afford
To the proud suitors, or your ancient lord?"
Philaetius thus: "O were thy word not vain!
Would mighty Jove restore that man again!
These aged sinews, with new vigour strung,
In his blest cause should emulate the young."
With equal vows Eumaeus too implored
Each power above, with wishes for his lord.
He saw their secret souls, and thus began:
"Those vows the gods accord; behold the man!
Your own Ulysses! ”

“ Then bade Eumaeus call the pilgrim in.
"Much of the experienced man I long to hear,
If or his certain eye, or listening ear,
Have learn'd the fortunes of my wandering lord?"
Thus she, and good Eumaeus took the word:
"A private audience if thy grace impart,
The stranger's words may ease the royal heart.
His sacred eloquence in balm distils,
And the soothed heart with secret pleasure fills.
Three days have spent their beams, three nights have run
Their silent journey, since his tale begun,
Unfinish'd yet; and yet I thirst to hear! ”

“ They pant, they stretch, they shout along the plain.
Now, the last compass fetched around the goal,
At the near prize each gathers all his soul,
Each burns with double hope, with double pain
Tears up the shore, and thunders toward the main.
First flew Eumelus on Pheretian steeds;
With those of Tros, bold Diomed succeeds:
Close on Eumelus' back they puff the wind,
And seem just mounting on his car behind;
Full on his neck he feels the sultry breeze,
And, hovering o'er, their stretching shadows sees. ”

“ As there can be no doubt that the ghosts of dead men have been worshipped in many lands, and as the gods of many faiths are tricked out with attributes derived from ancestor-worship, the system of Euemerus retains some measure of plausibility. While we need not believe with Euemerus and with Herbert Spencer that the god of Greece or the god of the Hottentots was once a man, we cannot deny that the myths of both these gods have passed through and been coloured by the imaginations of men who practised the worship of real ancestors. ”

“ While yet he spoke, the prince advancing drew
Nigh to the lodge, and now appear'd in view.
Transported from his seat Eumaeus sprung,
Dropp'd the full bowl, and round his bosom hung;
Kissing his cheek, his hand, while from his eye
The tears rain'd copious in a shower of joy,
As some fond sire who ten long winters grieves,
From foreign climes an only son receives
(Child of his age) , with strong paternal joy,
Forward he springs, and clasps the favourite boy:
So round the youth his arms Eumaeus spread,
As if the grave had given him from the dead. ”

“ Eumaeus pours on high the purple tide;
The king with smiling looks his joy express’d,
And thus the kind inviting host address’d:
“Say now, what man is he, the man deplored,
So rich, so potent, whom you style your lord?
Late with such affluence and possessions bless’d,
And now in honour’s glorious bed at rest.
Whoever was the warrior, he must be
To fame no stranger, nor perhaps to me:
Who (so the gods and so the Fates ordain’d)
Have wander’d many a sea, and many a land.”
“Small is the faith the prince and queen ascribe
(Replied Eumaeus) to the wandering tribe. ”