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FW: BMCR 2003.11.30, Gregor Staub, Pythagoras in der Spa+tantike.

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  • Cosmin I. Andron
    BMCR 2003.11.30 Gregor Staub, Pythagoras in der Spa+tantike. Studien zu De Vita Pythagorica des Iamblichos von Chalkis, Beitra+ge zur Altertumskunde 165.
    Message 1 of 1 , Nov 26, 2003
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      BMCR 2003.11.30


      Gregor Staub, Pythagoras in der Spa+tantike. Studien zu De Vita
      Pythagorica des Iamblichos von Chalkis, Beitra+ge zur Altertumskunde
      165. Mu+nchen/Leipzig: K. G. Saur, 2002. Pp. 543. ISBN
      3-598-77714-0. EUR 98.00.

      Reviewed by Jorgen Mejer, The Danish Institute at Athens
      (mejer@...)
      Word count: 918 words
      -------------------------------

      2002 was a good year for the study of Iamblichus and his writings on
      Pythagoras. Not only did we get the volume under review, but also the
      Greek text of Iamblichus' De vita pythagorica, a reissue of von
      Albrecht's German translation from 1963, accompanied by various
      interpretive essays by Michael von Albrecht, John Dillon, Martin
      Gerorg, Michael Lurje and David S du Toit.[[1]] In the latter volume is
      also a reissue of von Albrecht's paper "Das Menschenbild in Jamblichos'
      Darstellung der pythagorischen Lebensform",[[2]] the paper which was
      the first to emphasize that Iamblichus' work was not just a collection
      of testimonies on the life and thought of Pythagoras but also a
      testimony on the concept of human life in late antiquity -- in many
      ways the main inspiration for Staub's comprehensive and important 2001
      dissertation at Jena University. 543 pages, including 1134 footnotes,
      are not exactly easy reading, but a book no scholar of late antiquity
      can afford to overlook it. Nor for that matter, any historian of
      Pythagoreanism.

      This is not, however, a book about Pythagoras and Pythagorean
      philosophy, though it may be even more difficult in the future to find
      valuable information about the early Pythagoreanism in Iamblichus'
      treatise. The introduction (12-48) deals with some of the questions
      traditionally discussed by scholarship and outlines the different
      streams of Pythagoreanism in the Roman Empire. In two admirable short
      sections Staub places the De Vita Pythagorica in the context of
      Iamblichus' other works and philosophy and outlines the plan of his
      long book: his main contribution is a structural analysis in the shape
      of detailed commentaries on important sections of Iamblichus' work.
      Prior to this analysis we are offered (49-143) summaries of the
      Pythagorean tradition before Aristotle, the pseudo-Pythagorean
      literature, the three Pythagorean philosophers of the Roman Empire:
      Moderatus, Nicomachus and Numenius, and brief analyses of the two other
      Pythagorean biographies of the roughly same period, Diogenes Laertius'
      (8. 1-50) and Porphyry. Staub points out that it is difficult to
      discern any ideological purpose in Diogenes, while it is obvious that
      Porphyry's account of the life of Pythagoras is an idealizing biography
      that makes Pythagoras and his thinking the origin of the (Neo)Platonic
      school of philosophy.

      Part II (144-237) deals with Iamblichus and his oeuvre: We see
      Iamblichus as a teacher of philosophy while his ethical theory in
      particular manifests itself in the shape of a series of virtues on the
      basis of Plotinus' doctrine, in particular Enn. 1.2. The significance
      of the Alcibiades Maior in the Neoplatonic school is demonstrated. Then
      follows, along the lines of O'Meara's book Pythagoras Revived, a brief
      overview of all of Iamblichus' Pythagorean compendium, including the
      newly published Arabic version of a commentary on the Carmen
      Aureum.[[3]] Staub then shows how the somewhat overlooked prooemium to
      the De vita Pythagorica in fact is the preface to the whole compendium
      and how it contributes to the right understanding of Iamblichus'
      purpose. Finally in this part of his book, Staub turns against
      traditional Quellenforschung and proves that Iamblichus has contributed
      much more to his Pythagorean life than is usually assumed. Iamblichus'
      more extensive information about Pythagoras has nothing to do with his
      use of sources but with his intention to illustrate the right
      philosophical life with the paradigm of Pythagoras.

      The major part of this book (Part III = 238-440) is a analysis of the
      structure of the De vita Pythagorica, with extensive commentaries on
      the content and form of the Greek text. Staub quotes liberally from
      Iamblichus' and other Greek texts but the Greek texts are always
      accompanied by his clear German translations. The main discussion deals
      with the structure of the text and the intentions of its author, the
      textual relations to other parts of Iamblichus' books, and to other
      sources, and in the footnotes one finds a wealth of information about
      the details of interpretation, both in Iamblichus' text and in other
      relevant texts.

      In the last part IV (441-77) Staub sums up the results of his
      investigation. The De vita Pythagorica consists of three parts: the
      biography proper of Pythagoras (sections 2-57) which puts emphasis on
      how wonderful and famous Pythagoras was, the Pythagorean paideia
      (sections 58-133) and finally Pythagoras as the ideal philosopher and
      the embodiment of the Pythagorean/Neoplatonic virtues (sections
      134-240). The whole treatise is deeply influenced by topoi that belong
      to ancient encomia. No wonder then that Iamblichus not only manages to
      attribute many different philosophical themes to Pythagoras, but also
      manipulates his sources to support his own image of Pythagoras.
      Pythagoras is presented as the real sources for Iamblichus' own ethical
      teachings. When Iamblichus' book ends with a section on Pythagorean
      friendship, is it because it is philia that makes it possible for human
      beings to become as similar to god as possible and hence as happy as a
      human being can be.

      Despite its length, this book is tightly argued. In addition to its
      main argument it offers a wealth of observations on many other ancient
      Greek texts, e.g. on the many unfounded assumptions of source
      attributions (e.g. note 290), on the supposed Eastern origin of
      Pythagoras' philosophy (note 630, accepting the emendation Mochos as
      against Marcovich's new Teubner edition of Diogenes Laertius), or on
      the usage of Greek terms (e.g. notes 762 and 1040). Staub has used all
      the available scholarship and his Auseinandersetzung with it is always
      to the point. The book is very well produced and has very few
      misprints. In short, this is a specimen of the German
      Habilitationsschrift at its best.

      ------------------
      Notes:


      1. Pythagoras: Legende-Lehre-Lebengestaltung, SAPERE 4, Darmstadt
      2002

      2. Pp. 255-74, originally in Antike und Abendland 12 (1966) 51-63.

      3. H. Daiber (ed.) Neuplatonische Pythagorica in Arabischem Gewande.
      Der Kommentar des Iamblichus zu den Carmina aurea. Ein verlorener
      griechischer Text in arabischer u+berlieferung, Amsterdam 1995.


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