Alexander of Abonoteichus
Alexander of Abonoteichus (c.105 AD) commonly known as Alexander the False Prophet through a deeply hostile[1] satire by Lucian of Samosata in which this second century AD writer describes Alexander as an oracle who who built a following in parts of the Roman Empire, and according to Lucian swindled many people and engaged, through his followers, in various forms of thuggery.[2] The strength of Lucian's venom against Alexander is attributed to Alexander's hate of the Epicurians (Lucian admired the works of Epicurus, an eulogy of which concludes the piece), and weather he was the master of fraud and deceit as portrayed by Lucian may not have been any different than other oracles of the age, in which a great deal of dishonest exploitation occurred in some shrines.[1]
Alexander established himself in the Greek town of Abonoteichus (Abonoteichos), on the Euxine, where he gained riches and great prestige by professing to heal the sick and reveal the future.[3] He found believers from Pontus to Rome through pretends arts of soothsaying and magic and was revered and consulted as a prophet by many notable individuals of his age. [4]
By cleverly devised oracles he prepared souls for a new birth and exhibited a huge serpent as the embodiment of his new divinity. His fame spread, and about 150 he built in his native city of Paphlagonia a temple to Aesculapius, that was soon visited by many from all parts of Greece and Italy. [5] His oracles were given through the mouth of a pet snake wound around his neck. [6]
The numerous questions asked of the new oracle were answered by Alexander in metrical predictions. In his most prosperous year he is said to have delivered nearly 80,000 replies, concerning bodily, mental, and social afflictions, for each of which he received a drachma and two oboli. [5]
Sociologist Stephen A. Kent, in a study of the text, compares Lucian's Alexander to the "malignant narcissist" in modern psychiatric theory, and suggests that the "behaviors" described by Lucian "have parallels with several modern cult leaders."[7] Ian Freckelton has noted at least a surface similarity between Alexander and the leader of a contemporary religious group, the Children of God.[8]
Other scholars have not used an analogy similar to Kent's or Freckelton's but have described Alexander as an oracle who perpetrated a hoax to deceive gullible citizens, [9][10] or as a false prophet and charlatan that played on the hopes of simple people, who "made predictions, discovered fugitive slaves, detected thieves and robbers, caused treasures to be dug up, healed the sick, and in some cases actually raised the dead" (ch. 24). Alexander did more than combine healing instructions with the oracle, which was not uncommon at the time, but also instituted mysteries. His main opponents where Epicureans and Christians. [11]
References
- ^ a b Nuttall Costa,Charles Desmond, Lucian: Selected Dialogues, pp.129, Oxford University Press (2005), 0-199-25867-8
- ^ "Alexander the False Prophet," translated with annotation by A.M. Harmon, Loeb Classical Library, 1936 [1]
- ^ Masson, John, Lucretius, Epicurean and Poet, pp.339-40, John Murray (1907)
- ^ Neander, Johann August W, General history of the Christian religion and Church (1850), pp.41
- ^ a b Catholic Encyclopedia of 1913
- ^ Frankfurther,David, Ritual Expertise in Roman Egytp and the Problem of the Catgory of Macician, in Schäfer,Peter and Kippenberg, Hans Gerhard, Envisioning Magic: A Princeton Seminar and Symposium, pp.115, BRILL (1997), ISBN 9-004-05432-4
- ^ Stephen A. Kent, "Narcissistic Fraud in the Ancient World: Lucian's Account of Alexander of Abonuteichus and the Cult of Glycon," Ancient Narrative (University of Groningen), Vol. 6.
- ^ Ian Freckelton, "'Cults' Calamities and Psychological Consequences," Psychiatry, Psychology and Law, 5(1), pp. 1-46.
- ^ Hume, David, An Enquiry Concerning Human Understanding: A Critical Edition, pp. 175, Oxford University Press (2000), ISBN 0198250606
- ^ Meyer, Marmin W., The Ancient Mysteries: A Sourcebook, pp. 43, University of Pennsylvania Press (1999), ISBN 081221692X
- ^ Fergurson, Everett, Backgrounds of Early Christianity, pp. 218, (2003), Wm. B. Eerdmans Publishing, ISBN 0-802-82221-5