Late Roman marble copy of a Kriophoros
by the ancient Greek sculptor Kalamis
(5th-century BC)
Many of us have what might be termed an Animal Farm moment of revelation when we look from A to B, and from B to A, and from A to B again, but are unable to tell which is which [1].
For example, at a certain point it becomes clear that there is no real difference between a punk and a hippie and that you should never trust either. Similarly, the distinction between pagan and Christian is impossible to maintain as soon as one reads a little religious history.
Take, for example, the idea of a human flock ...
This is something I believed to be an exclusively Christian concept, referring to the followers of Jesus who styles himself as the good shepherd - i.e., one who not only knows and cares for his sheep, but is prepared to lay down his life for them [2].
But, thanks to Michel Foucault, I now discover:
"The idea of a power that would be exercised on men in the same way as the shepherd's authority over his flock appeared long before Christianity. A whole series of very ancient texts and rites make reference to the shepherd and his animals to evoke the power of the gods or the prophets over the peoples they have the task of guiding." [3].
In ancient Egypt, for example, pharaohs received the emblems of the shepherd during their coronation ceremony; Babylonian and Assyrian kings were also awarded the title of shepherd, signifying their duty to safeguard the people over whom they ruled on behalf of the gods.
By contrast, the ancient Greeks weren't so keen on thinking of themselves as a flock of sheep (or their rulers as shepherds) and the theme of pastoral power seems to have occupied only a minor place in their cultural imagination - even whilst it was customary amongst sculptors to produce figures known as Kriophoroi [4].
Foucault writes:
"The Homeric sovereigns were indeed designated as 'shepherds of the peoples', but without there being much more than a trace of ancient titulature. But later the Greeks don't seem to have been inclined to make the relation between the shepherd and his sheep the model of relation that must obtain between the citizens and those who command them." [5]
Of course, there were exceptions to this: Plato, for example - whom Nietzsche regards as a proto-Christian, preparing the ground for a slave revolt in morals - discussed pastoral power at some length in the Statesman, when he determines to define what the royal art of commanding consists in.
However, it's important to note that Plato qualifies the idea and argues that, ultimately, the modern political leader must be more weaver
than herdsman; i.e., one who who is able to pull together
all the complex social elements and different classes of people into a
single fabric.
As we will see in part two of this post, it will take "the spread of oriental themes in Hellenistic and Roman culture for the pastorate to appear as the adequate image for representing the highest forms of power" [6].
Notes
[1] I'm referring here to the famous ending of George Orwell's 1945 novel, in which it becomes impossible to distinguish between pigs and humans around the card table.
[2] See John 10:11-15: click here.
[3] Michel Foucault, Confessions of the Flesh, trans. Robert Hurley, (Penguin Books, 2021), Appendix 2, p. 302.
[4] Often intended as representations of the god Hermes, Kriophoroi were figures bearing a sacrificial ram upon their shoulders. However, the figure of a shepherd carrying a lamb, simply as a pastoral
vignette, was also common in ancient Greece and known by the same term.
The Christians adopted the image and made it their own; the Good Shepherd being the most common symbolic representation of Christ found in early Christian art in the Catacombs of Rome (before such imagery could be made explicit), and it continued to be used in the centuries after Christianity was legalized in 313. Initially, it was probably not understood to be a portrait of Jesus. However, by the 5th century the figure had taken on the conventional appearance of Christ in Christian art; the robes, the halo, the long flowing hair, etc.
[5] Foucault, Confessions of the Flesh, p. 303.
[6] Ibid., p. 304.
To read part two of this post - on the human flock in the Judeo-Christian era - click here.
