Her Disciples entered into a strićt Tye of Intimacy with one another, stiling themſelves Companions, or, as in our Colleges Fellows; which was likewiſe the Cuſtom at Athens, and in other famous Seminaries of Learning. This commonly begot Effects of Benevolence thro’ the whole Courſe of their Lives, and Hypatia was by way of Excellence named The Philoſopher, altogether as much on Account of her pro found Knowledge, as for her public Profeſſion of Teaching. Nor was any Profeſſor ever more ad mired by the World, or more dear to his own Scholars. Hers were as remarkable as numerous.--John Toland (1720) Hypatia, chapter V.
The distinguished scholar, Ian Leask, gave an excellent lecture last week in Dublin on John Toland as a (proto-)feminist. In addition to Letters to Serena, a key bit of evidence in his argument is Toland's (1720) Hypatia: Or, The History of a Most Beautiful, Most Vertuous, Most Learned, and every way accompliſh'd Lady, Who was torn to pieces by the clergy of Alexandria, to gratify the Pride, Emulation, and Cruelty of their Archbishop, com monly but undeſervedly ſtiled St. Cyril. Today I'll accept Lask's treatment of Toland as a feminist.* Toland (recall; and here), arguing from “common humanity” *Ch.XX) really believes that men ought to be collectively "ashamed" about here fate (ch. I). The subtitle also gives a clear sense of the anti-clerical animus of Toland's tract.
Today, I focus on a different angle, which I take to be the more significant theme of the brief tract: Toland's more critical treatment of Hypatia, who is praised for her skill in astronomy, mathematics, and expositor of philosophy, as a political leader. This feature is mentioned at once: she "succeeded" her father "in the Government of the Platonic School at Alexandria." In so doing she became a celebrity in her age (see above) in the center of learning that was, simultaneously, one of the most important imperial cities.
That the public impact, especially in legal affairs, of Hypatia matters is clear from this description: "that never Woman had a more unspotted Charaćter. She was held an Oracle for her Wisdom, which made her be conſulted by the Magiſtrates in all important Caſes; and this frequently drew her among the greateſt Concourſe of Men, without the leaſt Cenſure of her Manners." And, in fact, she became the center of political life: "That the Governors and Magiſtrates of Alexandria regularly viſited her, that all the City...paid Court to her, is a Diſtinction with which no Women was eyer honoured before," (Ch. XI).++
Toland hints at the theme slyly when he introduces his main character witness/authority, Synesius: "It was then that with greater Boldness than any of the Grecians (as he tells us himself) he pronounced before the Emperor that extremely fine Oration concerning Government, which, in a Country ſo juſtly fond of liberty as ours, I wonder has never been tranſlated. This defect I have ſupplied, and will impart it to the Public on a proper Occaſion," (Ch. VI, emphasis in original.) Unlike Hypatia, the "truth-telling" (Ch. VIII) Synesius is recorded as an author in political philosophy.+ While the work on Government (and its bearing on liberty) is only mentioned, Synesius' apology of philosophy, Dion, is discussed in more detail (Ch. VII); the bottom line being -- and here Toland's Synesius anticipates Hume -- that philosophy ought to be "useful" in the present world.**
Toland's selection of Synesius's portrait of Hypatia is somewhat less admiring than one would expect. Chapters IX-X reproduces plaintive letters from Synesius, who, after being promoted/banished to "the Biſhoprick of Ptolemais" was simply ignored by his former companions and teacher. Synesius writes to complain after hearing no word of sympathy or consolation from them after his wife and children had died. Hypatia is revealed as lacking in compassion for others and lacking sensitivity in earthly matters.
The key to Hypatia's downfall is her closeness to the governor of Alexandria, Orestes. Unfortunately, Orestes was hated by Cyril, who was politically ambitious and grew envious of their (political, even personal) intimacy. Cyril, who is presented as intolerant of religious dissent (and persecutor even banisher of the Jews, who had lived there for more than nine centuries since the age of Alexander), is especially focused on the "Unity of the Church" and any obstacle that "weakens the Government of the clergy. (Chs. XVI-XVII).
That is to say, Hypatia is presented as caught in the middle between a battle of political control between church and state. . For, Toland argues that clerical power in political affairs has predictable consequences (including depopulation, persecution, and economic decline). And the source of her death is that Orestes is incapable of maintaining law and order in Alexandria against the sedition of Cyril; Hypatia gets killed by a clerical mob during the disturbances (Chs. XIX-XX).
So, what then is the moral here? I think it’s pretty clear, and not especially profound. Even a popular beloved philosophy (as Hypatia was) presupposes stable political authority, if not law and order. As he writes (recall, in Letters to Serena)
*My only reservation would be that Toland's focus on the exceptional character of Hypatia suggests he would better classified as a (recall; here; and here) Platonic Feminist, which does not embrace general equality; but argues that the best women are just as capable of ruling as the best men if they are properly educated/cultivated.
+While there may be a selection bias -- Hypatia's works are lost --, it is not trivial that Toland offers considerable evidence he is familiar with Synesius's political philosophy.
++In fact, Toland spends some time speculating whether his sources convey that Hypatia (who was married) died a virgin. My own view is that he is making fun not just of Christian obsession with virginity, but also his own readers who wish for a portrait of blemish free saint (see, especially, Ch. XV).
**Here's the summary:
The one, that under Pretence of being reſerved towards unworthy Hear ers, concealed their Want of real Knowledge, did accuſe him of being two Communicative, and of proſtituting Philoſophy. The others would have him to be eternally prating like themſelves, not that they ſtudied more than others, nor yet ſo much, to be furniſhed with Matter of Diſcourſe; but that talking by Rote out of certain Syſtems, the Truth of which they took for granted, and which no Body muſt contradićt, they could tire the Patience of their Hearers, without making theſe or themſelves a whit the wiſer. Both Sorts charged him with ſtudying Elegance and Oratory in his Compoſitions; for the Divines of that Time were ſubſtituting apace to Philoſophy and other Learning, Legends and Enthuſiaſm, Fables and Fancies, which they ſatisfied by the Name of Divine Contemplation. Metaphyſical Distinctions about the Trinity, and extravagant Notions about the Eſſence of GOD (whoſe Majeſty they blaſphemed by their profane Definitions) was all the Study then in Vogue, to the irreparable Damage of polite and uſeful Letters.--Ch. VII.
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