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서양고대세계의 개인숭배

A Study on the Cults of Personality in the Ancient Western World

김경현
한국서양고대역사문화학회 (THE KOREAN ASSOCIATION FOR THE WESTERN ANCIENT HISTORY AND CULTURE)|2010.06|서양고대사연구 (The Journal of Classical Studies)|제26호|pp. 105-144|DOI 10.20975/jcskor.2010..26.105

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참고문헌

키워드

개인숭배cult of personalitydivine kingship신격화deification영웅숭배신왕사상황제숭배emperor worship지배자숭배hero-cultruler-cult
주제분류역사학

초록

This paper aims to survey the varieties of personality cult in the ancient western world. Three major historical periods are dealt with: the archaic and classical ages of Greek poleis, the Hellenistic age, and the Republican and Imperial ages of Roman history. In the course of the three periods two discrete types of personality cult loom large: hero­­-cult and ruler-cult. And the related phenomenon of divine kingship, particularly exemplified in ancient Egypt and Mosopotamia, are juxtaposed as to throw them into relief first of all. but also in consideration of the possibility of its influence upon the ruler-cults that appeared in the periods under discussion. In the final analysis, it is revealed that the two forms of cult were exclusive to each other when they became predominant in a particular period of history. Hero-cult was the typical form of personality cult in the societies of relatively moderate size like Greek poleis, and it played the role of a monument embodying public values and aspiration of entire community. In contrast, ruler-cult (including emperor worship) was prevalent in territorial kingdoms or imperial powers where the appearance of despotic sovereign was by and large inevitable. There, subject communities tended to organize by themselves the ruler-cult as a token of gratitude and/or allegiance to the ruler, and it was very rare that ruler should attempt to deify himself and/or impose the worship of himself on an official base. And ancient Egypt remained always the exception where there had developed the theology of solar diety incarnated as paraoh, and it happened that when it was subjugated by the Macedonians and Romans, the foreign rulers simply stepped into the native predecessors. And the author suggests further that the final results of analysis on personality cults in the ancient world are approximate to the theorems the Italian political scientist E. Gentile has deduced from the data the contemporary totalitarian as well as democratic states provide in relation with the same subject. Namely, two ways of ‘sanctifications of politics’ (‘political religion’ and ‘civic religion’) correspond generally to hero-cult and ruler-cult in the ancient western societies. This comparison awakens us to the fact that personality cult is timeless phenomenon of the humanity and that the cult is the religious translation of politico-social relations.

Abstract

This paper aims to survey the varieties of personality cult in the ancient western world. Three major historical periods are dealt with: the archaic and classical ages of Greek poleis, the Hellenistic age, and the Republican and Imperial ages of Roman history. In the course of the three periods two discrete types of personality cult loom large: hero­­-cult and ruler-cult. And the related phenomenon of divine kingship, particularly exemplified in ancient Egypt and Mosopotamia, are juxtaposed as to throw them into relief first of all. but also in consideration of the possibility of its influence upon the ruler-cults that appeared in the periods under discussion. In the final analysis, it is revealed that the two forms of cult were exclusive to each other when they became predominant in a particular period of history. Hero-cult was the typical form of personality cult in the societies of relatively moderate size like Greek poleis, and it played the role of a monument embodying public values and aspiration of entire community. In contrast, ruler-cult (including emperor worship) was prevalent in territorial kingdoms or imperial powers where the appearance of despotic sovereign was by and large inevitable. There, subject communities tended to organize by themselves the ruler-cult as a token of gratitude and/or allegiance to the ruler, and it was very rare that ruler should attempt to deify himself and/or impose the worship of himself on an official base. And ancient Egypt remained always the exception where there had developed the theology of solar diety incarnated as paraoh, and it happened that when it was subjugated by the Macedonians and Romans, the foreign rulers simply stepped into the native predecessors. And the author suggests further that the final results of analysis on personality cults in the ancient world are approximate to the theorems the Italian political scientist E. Gentile has deduced from the data the contemporary totalitarian as well as democratic states provide in relation with the same subject. Namely, two ways of ‘sanctifications of politics’ (‘political religion’ and ‘civic religion’) correspond generally to hero-cult and ruler-cult in the ancient western societies. This comparison awakens us to the fact that personality cult is timeless phenomenon of the humanity and that the cult is the religious translation of politico-social relations.

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