This is Sleepy History. Sleepy History is a production of Slumber Studios. To listen ad-free, get access to bonus episodes, and support the ongoing production of this show, check out our premium feed. In the 5th century CE, Alexandria, Egypt, was a thriving city in the Roman Empire. Scholars from all over the region would travel there to study with its famous teachers. This was the time in which Hypatia lived and worked as one of the only women to rise to the top of the scholastic ranks. Tonight, we'll discover how she came to be a respected public figure and political advisor. We'll also learn about the time she lived in Egypt under Roman rule at a crossroads of cultures, religions, and schools of thought. So just relax and let your mind drift as we explore the sleepy history of Hypatia of Alexandria. Hypatia lived in Alexandria during the late Roman Empire. She became an influential philosopher of the time, taking audiences with some of the highest ranking officials of the empire. But it wasn't often that women were able to reach these ranks in the Roman world. So how exactly did Hypatia become the well-respected philosopher and mathematician who's been remembered for more than 1500 years? To understand how Hypatia rose to such prominence, we have to understand a little bit about the world she lived in, Roman Alexandria. Alexandria was founded by Alexander the Great in 331 BCE. It was a Hellenistic city in a strategic location, where the Nile Delta, the Mediterranean Sea, and the desert all met. Alexandria also became a crossroads for many different people, a religious and intellectual hub of the Mediterranean, Near Eastern, and North African worlds. From the city's founding to Hypatia's time, it was a place where people from Christian, Jewish, and pagan cultures came together to exchange ideas and advance scientific work. There are many spectacular things about this city, which has been continuously inhabited for over 2,000 years. But perhaps most relevant to our purposes are the museum and library of Alexandria. The museum wasn't a tourist attraction the way many are today, but a place of academic study, which was modeled after the Greek philosophical schools in Athens. There were places to worship the muses, classrooms where research and philosophical debate were encouraged, and the Great Library, which housed an enormous collection of books and scrolls. The great museum and library disappeared from written record in the mid-third century CE, before Hypatia was born. Both the physical buildings and institutions would have been out of use by the time she was rising to prominence. Nonetheless, they set the stage, allowing Alexandria to become one of the best places in the world to study philosophy and mathematics. Even though the buildings were gone, the schools associated with the library seemed to have carried on in some form. Surviving scrolls from the Great Library were housed in other libraries in the city, the biggest collection of which was the Serapium, which we'll learn more about in a moment Museum membership was still granted to academics, including Hypatia's father, Theon, right up until the time Hypatia was a child But Hypatia was not a member, and a centralized institution seems to have fallen from fashion as she was climbing the academic ranks. However, the love of learning and scholarship would stay alive in the city for many years to come. In Hypatia's time, it wasn't the library that was Alexandria's greatest treasure, but its temples and shrines. There were more than 2,000 of them. The most well-known ones were the Caesareum and Serapium. The Kaisareum was an imperial cult temple at first, before being converted into a church around the time of Hypatia's birth, approximately 355 CE. It was the biggest center for Christianity in the city. The Serapium would also play a role for pagan cultures. Greek, Roman and Egyptian gods were worshipped there, namely Serapis, who was a Hellenized version of an Egyptian deity. Serapis was a god of the underworld and fertility. He was also associated with healing, perhaps inspiring the scientific bent of the city. During the late Roman period, the Serapium had one of the biggest libraries in Alexandria, and had become the most important center for scholarship. At the time Hypatia lived in Alexandria, the city had nearly half a million residents, making it one of the biggest cities in the Mediterranean. second only to Rome. It was a multicultural metropolis with not only Greeks and Egyptians but people from all over Africa and the Mediterranean. Like in many big cities today some neighborhoods in Alexandria were defined by people's jobs or cultural backgrounds. For example, weavers and glassworkers each had their own neighborhoods in the city, as did the elite academic class. Hypatia lived in the area of the city where prominent philosophers, doctors, and politicians resided. Her father, Theon, was a respected intellectual. And while we don't know the identity of her mother, it's likely that she was also well-educated, as she would have played a role in Hypatia's early education. The neighborhood the family lived in had lush private gardens and green spaces, providing a peaceful respite from the busier areas of the city. In Roman Alexandria, primary education started in the home. Most young girls who lived in this neighborhood would have been taught skills in reading, writing, language, and grammar. While there are no records of Hypatia's early education, it's clear that she also received an education in mathematics and philosophy from a young age, most likely from her father, who ran a school in the city. After this basic education, some children would continue. They would go on to study the classical Greek texts, the language, literature, and philosophies that shaped the classical Mediterranean world. As children reached their teenage years, their educational paths would start diverting. Depending on the needs of the family and personal ambitions, a young person might begin work or training for a trade. Some girls would start learning more about domestic life and seek marriage. Others would continue on to study the progymnasmata, a rhetorical curriculum that would prepare students for more advanced philosophical study It was mostly teen boys who would pursue this path, but girls could also continue their studies if they had the ambition Hypatia certainly would have taken this path She also would have had the advantage of studying with her father, who was a talented mathematician. The progymnast martyr taught students to express themselves through the study of classical fables, texts, and philosophy. It might help future politicians write speeches, or, for those who would continue to pursue the academic path, debate philosophical ideas. Rhetorical exercises included fable, narrative, comparison, thesis, and law. These exercises would help students learn how to retell stories to support a point, to tell helpful anecdotes to argue against a certain narrative to draw comparisons between subjects and themes and to argue points on philosophical or legal debates Completing this education may have been the equivalent of a secondary education today. It's likely that only those who had a particular interest in academic study continued on to the prestigious schools of maths and philosophy available in Alexandria. Once a student reached this higher level of education, teaching was no longer done by parents or private teachers in the home. Future scholars would choose a school and teacher to study with. This was an important decision, as the school could shape not only the students' future career and political connections, but their entire approach to life. Each school had its own curriculum and philosophy that it would guide students through. Close readings of texts as a group made for lively discussion And also allowed students to see how the different texts and subjects wove together Creating a rich tapestry of knowledge In her later teen years, Hypatia began studying at her father's school She was an advanced student from the start, with some sources telling us that she had already begun to surpass her father in many ways, even from a young age. Hypatia especially excelled in mathematics. While we don't know exactly what was on the curriculum at Theon School, she likely would have studied mathematical texts like the works of Apollonius of Perga, Nicomachus of Gerasa, and Ptolemy. Another important work was the collection of Pappas of Alexandria, which included eight books of instruction on geometry, mechanics, and astronomy. Hypatia quickly became one of the best students in the school, earning herself a teaching role. Not much is written about the relationship between Hypatia and her parents, but given the course of her life and career, we can assume they had a close bond. Perhaps her mother took care of the home while Hypatia and her father were out studying during the day. And when they returned home in the evenings, perhaps the family would debate philosophical or mathematical concepts. During this period of study and teaching at Theon School, Hypatia started to write papers, both on her own and in collaboration with her father. None of her work survives, but we know she wrote a commentary on the work of Diophantus of Alexandria, a mathematician who lived in the 3rd century CE. She also worked with her father on different projects. For example, Theon wrote commentaries on some of Ptolemy's work, which Hypatia helped to edit. By modern standards, she would probably be credited as a primary or secondary author on these commentaries. Hypatia is remarkable not only for her academic accomplishments, in a time when women often didn't reach the higher ranks of study. She was also instrumental in ushering in a new era of thought, which combined philosophy with mathematics. When Hypatia was growing up, philosophers and mathematicians often used their skills in rhetoric to debate each other on which discipline was the best lens to view the world through. Mathematics often won the debate, with math scholars being taken more seriously than those of the philosophical arts. But Hypatia sparked a change, developing a curriculum that showed that the disciplines complemented each other and shouldn't be at odds. Her strong skills in maths and her passion for philosophy helped the latter to be taken more seriously in the classical world. Nicomachus, a Greek philosopher who lived a couple of hundred years before Hypatia was born, was one of the leaders in this movement to combine mathematics and philosophy. He wrote about how maths, philosophy, and theology could all complement each other as disciplines. Hypatia was a descendant of this school of thought and helped popularize this notion. Theon was part of an older school of thought that favored traditional mathematical texts, like those by Pappas. Hypatia's expansion into philosophical study may explain why she surpassed her father and helped usher in a new era of academic thought in the city. By her 30s, Hypatia was an academic force. She didn't marry or have children, which meant she could continue focusing on her studies She became a leading scholar at Theon School, developing her own methodologies for studying and teaching philosophy, maths, and science Hypatia likely faced hurdles, being one of the only women in academia at this time But there were also benefits. Because of her choice not to marry, she didn't have domestic or parental duties. And as a woman, she was exempt from civil services or careers that called others away from academic pursuits. Instead, Hypatia was able to dedicate all of her focus to her studies. It's thought that when Hypatia was in her thirties, her father made her the primary teacher of his school. This may have been so that he could focus on other civil duties, or simply because he recognized her skills and talents. Based on the way Hypatia rose to prominence in the city, it's clear that Theon made the right choice to hand over the reins of the school to her, even though she was still fairly young. Hypatia followed the Neo-Platonist school of thought, a philosophical tradition that developed from Plato's teachings. There are no records of what exactly was on Hypatia's curriculum, but she likely would have taught Neoplatonist texts from philosophers like Plotinus, combined with mathematical texts from scholars such as Pappas. The order in which these texts were taught to students would have been very important to Hypatia. A philosophy education wasn't merely theoretical. The principles one learned in school were meant to be applied in life outside of the institution. Close reading and discussion of these classical texts would help students build the philosophical virtues that Hypatia hoped to honor in her school. Texts couldn't be skipped or studied out of order. If you were to attend Hypatia school, your education might progress like this. First, the study of logic, mathematics, and ethics. Texts that might support this study included those of Alexander of Aphrodisias, who wrote commentaries on Aristotle's work. Once mastered, a student could move on to the Platonic theological texts. These were more difficult to understand, but helped to build greater philosophical virtues. For example, the life of Plotinus by Porphyry of Tyre, the Enniads by Plotinus, and Timaeus by Plato. Finally, one could continue studying advanced texts in mathematics, astronomy, Aristotelian logic and Platonic theology. Pupils started traveling from all over the Mediterranean to study with Hypatia, because her unique blend of philosophy and mathematics couldn't be found at other schools. Elsewhere, students would have had to study logic and maths in one place, and then go somewhere else for advanced philosophical training. Studying with Hypatia made things simpler for students wishing to advance their studies in multiple disciplines. It also gave them a greater appreciation of the interconnectedness of the topics and their philosophical and scientific progressions over time. It wasn't only students interested in multiple disciplines that were attracted to Hypatia's teaching methods. Alexandria was a multicultural city, but the majority of the population was now Christian. The Neoplatonist theories that Hypatia taught said that union with the divine could be achieved not just through religious ritual but through contemplation too At Hypatia School people from different backgrounds could study classical texts without feeling in conflict with other rituals or beliefs Hypatia impacted thought all over the Mediterranean world. As the years went on, philosophy was taken just as seriously as mathematics, and eventually, other schools also began teaching both subjects together. Hypatia achieved so much in such a short time that even in her own lifetime, her curriculum was no longer seen as radical. Her reputation as a teacher and scholar had a wide reach throughout the Roman Empire. Even as Alexandria was falling out of favor as an academic destination and Athens was having a resurgence, students still traveled to study with Hypatia. One notable student was called Siniseus. His letters are one of the primary sources we have for learning about Hypatia. He studied with her for several years before going to Athens to continue his education. In a letter to his brother, he wrote, Athens now has nothing worthwhile but famous names. Egypt nourishes the fruits it receives from Hypatia. From these letters, we can guess that Hypatia not only had a meaningful and engaging job, but also an active social life. Living among the well-educated people of the city, she would have hosted guests, advised political leaders, and possibly participated in public debates. As pagan practices became less common in Alexandria, Hypatia School was one of the last places where Christians and pagans studied together. Because Hypatia's connection with the divine was through philosophy, contemplation, and action, rather than temple visits and ritual, new rules or regulations against religious practice wouldn't have affected her school. Around the mid-380s, when these shifts were taking place, another interesting teacher was at work in Alexandria. The philosopher Antoninus was the son of a well-known female philosopher called Sosapatra. We don't know if Antoninus and Hypatia interacted, but seeing as he taught his lessons not at a school, but on the grounds of the Serapium, it's likely they crossed paths. And while very little is written about the personal lives of either female philosopher, it's possible that Hypatia and Sosa Patra would have been correspondents at some point, or at least known of each other, given that it was rare to be a philosopher as a woman. Sosapatra was more of a mystic, and Hypatia more of a scientist, but both studied and taught in the Neoplatonic philosophical tradition. As time went on, it wasn't Hypatia's academic philosophy that made her teaching stand out from her counterparts. It was the relationship she built with her students. Philosophers in Roman Alexandria didn't just teach concepts, but values to live by. Hypatia took this role very seriously, and encouraged it in her students too. One of these values was to make higher education available to everybody who was interested. Reports describe Hypatia wandering through the city, wrapped in her philosopher's cloak, explaining the works of great philosophers to anyone who wished to listen. Most schools at the time interviewed students before accepting them into their schools, and would only accept a small number of elite students. But Hypatia wished to welcome anyone who was interested in learning. She had a reputation for being warm and welcoming to her students. By the 390s, she'd been leading a school for over a decade Most likely, she would have had the confidence to adapt her teaching methods to match her own philosophies Rather than feeling tied to teaching the way her father had It was common for philosophers at the time to refer to their teachers as the father or mother of their souls. There were many who considered Hypatia a philosophical mother. In addition to teaching publicly, it's likely that Hypatia also had a smaller inner circle of students who were dedicated to a philosophical life. This was common in the Roman era. Some teachers would differentiate students who came to listen to the lectures, known as acratae, from students who came to be disciples and companions in philosophy, known as zelatae. These dedicated students often felt more like family to their teachers and fellow classmates. This is made clear in Cinesias' letter collection. Through his letters to Hypatia, we can see that the teacher and student discussed philosophical concepts, and that Cinesias sometimes sent her papers to read and approve before he published them. But their correspondence went beyond study. His letters also ask for advice about life, and for introductions for friends who are coming to Alexandria. Cinesias shares what's been happening in his life since he left Hypatia school. Sinusius' rich letter collection contains not only letters to Hypatia, but letters to his fellow students in the school as well. It appears her most dedicated disciples also developed close friendships, maintaining correspondences about philosophy and life even as they traveled beyond Alexandria. Siniseus wrote to a fellow student, comparing their travels to Alexandria and then beyond to Homer's Odyssey. However, their journeys have been even greater for having heard the legitimate mistress of the mysteries of philosophy, a reference to Hypatia. It's likely that Hypatia also spent a lot of time hosting visiting scholars or new students. As her students traveled across the empire, making new connections, people would often show up at her doors with letters of introduction. This active and engaging social life defied expectations not only of what a woman could achieve in an academic career, but also about what a woman's life could be without marriage or children. Hypatia built a vision of what the city could look like, where everyone could exist peacefully together. She also used her connections in elite circles to show people that well-practiced philosophy could lead to a well-led city. As Hypatia continued to grow in renown, she also took a role in public life outside of her school. At the time, it was common for the greatest philosophers to act as advisors to influential rulers and leaders. and Hypatia was no exception. Philosophers were particularly sought out as advisors because they stayed loyal to their philosophies, not any particular leader or political persuasion. Leaders thought that philosophers would be honest with them, and philosophers felt they could speak openly because they didn't have any underlying goals beyond building what they believed to be the best version of society. Philosophers took these civil duties very seriously and felt invested in building the best world they could according to their principles. For philosophers who didn't run schools, it was common to serve as a judge or advocate, helping to shape policies. Philosophers who took on these roles were meant to act nobly. They weren't looking to acquire power or recognition, but only to improve the state of their fellow citizens. While some philosophers would have certainly fallen to political corruption, Hypatia was a woman who always stuck to her principles. She was admired not only for her intellect, but also for her commitment to her philosophical values. This made her a sought-after advisor, and she often met with the governor of Egypt. A passage from the philosopher Damasius describes how Hypatia was seen. She was skilled and articulate in her speech, and wise and politically virtuous in her actions. The city loved her and the governors always greeted her first when they came to the city As a woman Hypatia wouldn have been eligible to hold political roles But she was still able to impact policies Both through direct advising of city officials and through educating many of the elites who would go on to hold such positions, Hypatia was able to send her philosophical children out into the world and make a real difference to society. Hypatia believed that one shouldn't seek public office for wealth or social status. It should only be taken up if one felt that it would be a way to embrace a philosophical life, a way to extend one's own philosophical learnings and leanings to a broader society. Her student, Zinicius, would eventually take on the role of bishop in what is modern-day Libya. In his letters, he writes that he felt he owed it to his community to take on this public service. However, he only accepted the role because it didn't require him to abandon his philosophical principles. These writings about Hypatia show us that she was a respected public figure, teacher, and philosopher. But as a woman, she also faced challenges. While it was common for women to receive some education in this time period, Hypatia broke barriers on what was expected of women. It's likely that she was held to a higher standard than her male counterparts. This only shows how dedicated she was to her teaching, earning so much respect among her peers and powerful political leaders. While it was rare for a woman to gain such status and respect, there would have been other female philosophers at the time. Women who also pursued education and roles above what was usually expected of a woman during that time period. In the 17th century, the French scholar, Gilles Menage, suggested that there were at least 65 female philosophers in the classical world, and later historians and scholars have expanded on the list. From the female philosophers Aspasia and Theano in the 6th and 5th centuries BCE, to early 6th century CE scholars like Theodora of Emessa, Hypatia was neither the first nor last female philosopher to make an impression during this period. But she was one of the most successful, despite none of her own writings surviving. One of Hypatia's contemporaries, whom we've already mentioned, was Sosipatra of Pergamum. She taught philosophy as well as other, more esoteric teachings. There was also Pandrosian of Alexandria, a mathematician, and Asclepigenia of Athens, a philosopher. Very little of the written work of these women survives, but through mentions of their work in other texts and letters, we can see that they were active in their fields. in some cases developing their own sets of philosophical principles. While we don't know for sure how much Hypatia would have known of these other female scholars, it's possible that she would have been familiar with their work, especially Pandrosian, as she was also working in Alexandria at around the same time. Something that distinguishes Hypatia from some of her contemporaries is that after her father made her the primary teacher of the school, she was extremely independent in how she taught. Other female philosophers or mathematicians often partnered with their husbands or other family members. Hypatia, on the other hand, wasn't dependent on anyone else That is why she was able to teach exactly how she wanted to, welcoming everyone who wished to learn Tragically, Hypatia met an untimely end She was killed by a Christian mob when she was around 60 years old, a murder that was likely motivated by rising political and religious tensions. It sent shockwaves not just through Alexandria, but throughout the Roman Empire. That news of Hypatia's death spread so far is a testament to the influence she had in the Roman world at the time. And her legacy has continued to this day. She's been celebrated through books and films, and even had an exoplanet named after her. The stories and writings about Hypatia have kept her alive for us, and her teachings have influenced scholars around the world. More than 1,500 years after she worked in Alexandria, Hypatia continues to inspire. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you. Thank you.
