Classics 310 I, Pagan Culture, Professor Douglas Domingo-Foraste, California State University Long Beach By James R.

Walker December 2001

Alexander the Quack Prophet

or The More Things Change the More Things Stay the Same

California State University Long Beach Professor Douglas Domingo-Foraste Classics 3101 Pagan Culture James R. Walker December 2001

Classics 310 I, Pagan Culture, Professor Douglas Domingo-Foraste, California State University Long Beach By James R. Walker December 2001

The past, no matter how distant, is similar to the present. Written in antiquity, Lucians Alexander the Quack Prophet makes this clear. The attitude of the elite and the lower classes towards each other has remained largely unchanged. The elite find the lower classes repugnant yet necessary for their continued economic boon while the lower classes distrusts and resents the elite but aspire to their station. Additionally, it is clear that gullibility respects no class above another. In this vein, I was inclined to readily believe the author without critical analysis. However, it is clear from the outset that Lucian has a strong bias against all oracles and therefore I proceeded fully informed of the authors spin on the report. That is not to say, however, that the entire piece is inaccurate. The essence of the narrative is not merely an expose; it is prudent insight and warning to the unsuspecting. I will explore both camps regarding the attitudes of each class represented by Lucian and Alexander and the accuracy of the memoir as well as the credulity sprinkled throughout all classes. Let us begin with social class attitudes. Alexander was not born into the elite ruling class nor was his family wealthy. Socioeconomic climbing was virtually impossible in the Roman Empire. However, Alexander was ambitious and blessed with a keen intellect. His shrewdness and mastery of these attributes launched him successfully towards achieving his aspirations, celebrity and wealth. This was an astonishing feat given the rigid social constraints of the day. The power elite firmly held in place ceilings that prevented social mobility. In spite of this, Alexander climbed high enough to command undivided attention and arguably an intimidation response, that is, the effort put forth by Lucian to denigrate Alexander using the written word.

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Classics 310 I, Pagan Culture, Professor Douglas Domingo-Foraste, California State University Long Beach By James R. Walker December 2001

Romans were known for memorizing many passages, as they were generally suspicious of writing. What is more, writing accoutrements were not as convenient then as today and not nearly as inexpensive. Furthermore, this manu scripta has survived many centuries, which suggests that the report was not written on a wax tablet or pottery shard but papyrus or vellum, which were costly, and then likely rolled into a biblos. Therefore, going to such trouble constitutes the tacit acknowledgement of the gravity, notoriety and acme of Alexander the Prophet and his accomplishments. Alexanders antipathy towards those who attack and resent his profitable enterprise is understandable after working so hard to achieve such fame and fortune. Lucian, a skilled rhetor, fired white-hot righteous indignation with no holds barred at the self-proclaimed prophet. He was part of the privileged upper class; his proficiency at rhetoric was gleaned from higher education available to only one percent of the population. Typically, those in high stations resent any who strive to enter their circles and it was quite clear to Lucian that Alexander, charlatanism notwithstanding, was engaged in upward social mobility. Understandably, this zealous little climber vexed Lucian. Moreover, Lucian a rationalist Epicurean sympathizer, perhaps an Epicurean himself, despised all things supernatural. These prejudices taint his report, which reflects contempt for any up-start individual or religion. Lucians unmitigated use of embellishment and hyperbole produced inaccuracies within the text. Lucian demonstrates his artistry at mud slinging by using vivid descriptions and immediacy of language although the story was written fifteen years after the events. He made claims slandering Alexander that he cannot substantiate. He vilifies Alexander as one who

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Classics 310 I, Pagan Culture, Professor Douglas Domingo-Foraste, California State University Long Beach By James R. Walker December 2001

supersedes all the notorious evildoers of history, a prostitute in youth, and no more than a boy writ large and a pederast in maturity. The credibility of the report falters in the shadow of such unproven accusations and emotional exhortations. Moreover, his attitude towards the public at large reflects a gross lack of respect. Language within the entire work is riddled with demeaning terms such as, fathead, poor slobs and numbskull all in reference to various figures in the upper class as well as the lower. Clearly, Lucian regards himself as embodying a higher measure of integrity, perhaps too high as his condescending language demonstrates. Nevertheless, Lucian makes some accurate claims. The institutionalization and proliferation of confidence men in antiquity is well documented. As such, oracles notoriously divined ambiguous information that could easily portend favorable events or disastrous outcomes. While many practitioners of prophetic oracles worked in earnest for the good of the suppliant, some of these individuals dispensed deceit for a price. Their wealth was garnered from the exploitation of the hopes and fears of the general populace. These false prophets, capitalizing on the insecurities of humanity regarding the future, went to great lengths to gain acclaim and money. Alexander honed the art of trickery, with all his natural aptitude, into a fine ethereal nebulous designed to dazzle and impress the paying customer. He gainfully employed apothecary arts to lend apatheia when requested, not without recompense of course, thus promulgating the charade. It is true that this information comes from a prejudiced report however; it is also true that the very nature of oracles, auspicium, and the like are suspect at least. The core issue is not the credibility of the prophet; it is the concept of divination and the integrity of the entire

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Classics 310 I, Pagan Culture, Professor Douglas Domingo-Foraste, California State University Long Beach By James R. Walker December 2001

community that administers these predictions and consultations. There is a great likelihood for exploitation intrinsic to oraculum. Lucian understood the human psyches inclination to believe all that is presented as truth. Humans by and large hold beliefs uncritically. Training and education are necessary to sharpen Occams razor, or the ability to explain unknown phenomena by means of what is already known and provable. Additionally, he was well aware of the credulity of the general population and his report, albeit exaggerated and disdainful, was intended to forewarn and protect the unwary. Even the educated, spurred on by an ardent desire for ataraxia, can fall prey to false impression. We must be ever vigilant today, as in times past, of new sources of propaganda, and otherwise misleading information. There was and still are clever individuals and organizations who consciously or unwittingly mislead the public to gain advantage. Whether it is the World News Report on television, a product advertisement or social and scientific theories one must always employ analytical scrutiny. The more things change the more things stay the same, informs an old adage. This is unequivocally evident in Lucians reproachful account of Alexander and his gainful endeavor. In spite of the authors gross embellishments, he plainly informs us that gullibility is no respecter of persons and that charlatans feed upon unsuspecting persons. Lucians scathing statement, although specific to Alexander, is addressing a larger issue. The moral of the story is to beware of claims, however mundane or fantastic, which cannot be authenticated empirically. If it sounds too good to be true, it is probably a sham.

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