FIRE AND ITS ASIAN WORSHIPPERS: A NOTE ON FIRMICUS MATERNUS' DE ERRORE PROFANARVM RELIGIONVM 5.1*. (12th October 2017)

• Record Type: Journal Article
• Authors: Mancini, Alessio; Mari, Tommaso
• Is Part Of: Classical quarterly. Volume 67:Number 2(2017:Nov.)
• Page Start: 662
• Page End: 665
• Publication Date: 2017-10-12
• Subjects: Classical philology -- Periodicals; Classical literature -- Periodicals; 880
• DOI: 10.1017/S0009838817000647
• Languages: English
• ISSNs: 0009-8388

Abstract

Abstract : Persae et Magi omnes qui Persicae regionis incolunt fines ignem praeferunt et omnibus elementis ignem putant debere praeponi. (Firm. Mat. Err. prof. rel. 5.1) The Persians and all the Magi who dwell in the confines of the Persian land give their preference to fire and think it ought to be ranked above all the other elements. Iulius Firmicus Maternus was a Latin writer who lived in the fourth centurya.d . In the 340s, following his conversion to Christianity, he wrote the De errore profanarum religionum, which has been preserved only in the tenth-century manuscript Vaticanus Palatinus Latinus 165. In this work he argues against the pagan cults, calling for the emperors to suppress them. The first sections are dedicated to the pagan worship of the natural elements: objects of a cult are water among the Egyptians, earth among the Phrygians, air among the Assyrians. The chapter we are dealing with, the fifth, is dedicated to fire, a central element of the Zoroastrian religion. Greek and Roman writers, pagans and Christians alike, were aware of this, and references to some sort of fire-cult among Persians are numerous in literature and are found as early as Herodotus (1.131, 3.16). Just like Firmicus Maternus, some authors also state that the Magi worship fire as a god or divine element and that they conduct fire-related rituals. In Greek and Latin authors there is a view that the Magi, these specialists of the rituals of the Persian religion, were originally a Median tribe. As shown by the passages of Ammianus and Basil, such knowledge was also available to Firmicus Maternus' contemporaries, and there do not appear to be particular differences in the way in which Greek and Latin authors viewed the Magi in Achaemenid and Sassanid times. Regrettably, one cannot know for certain which of these sources Firmicus Maternus knew.