Der καιρός bei Prokop von Kaisareia

Abstract Procopius’ view on history and the nature of his Weltanschauung have been amatter of debate for a long time. Especially the relation between the influence of God and the influence of fate is a central problem in the interpretation of the Corpus Procopianum. In contrast, the concept of καιρός has been disregarded almost universally. Starting with the two fundamental meanings of the term in Greek literature and thought, the right measure and the right time, this paper gives a first glance at Procopius’ use of this concept. It is shown that both of these meanings can have an ontological and practical aspect, in Greek literature as well as in Procopius and even beyond that,while the typical Greek understanding and use of the term is a synthesis of both. To understand how Procopius uses καιρός, one needs to expound the problems of this synthesis, that culminate in three major questions:Who is the originator of the καιρός? How frequently does the καιρός appear and does every human action have its καιρός? How does one know the presence of the καιρός and whence does one know how to act during it? After a careful study of the works of Procopius, using mainly the philosophy of Plato and the assumptions of Dariusz Brodka, the answers are: 1) The originator of the καιρός is God, who not only gives the opportunity, but at the same time implements the task to use this opportunity, so the καιρός becomes a part of Salvation History. This concept is shown to be similar to Old Testament views on time and opportunity. 2) Contrary to ancient thought, not every human action in Procopius has its καιρός. The moment only arises when God wants it to arise. 3) The human ability to know the presence of a καιρός and to know the right action during this moment Procopius understands according to Plato: it is possible through the application of experience and reason. In the Anecdota, the καιρός is used to further discredit and demonise Justinianus. The rule of the Emperor changes the basic conditions of the world in such a way that man is no longer able to recognise the godly καιρός through application of experience and therefore is unable to use this moment given by God. The amount of knowledge one needs to manipulate the world in such away is an impossibility foramere human, but a given for the demon Justinianus. The terror of Justinianus therefore gains a metaphysical dimension, just like the Emperor himself thanks to his presentation as a demon. Justinianus’ relation to the καιρός is horrible, for God neither presents him with such a moment nor is he able to do anything but act against the godly καιρός of others, for it is the nature of a demon to act against God. Finally it is shown that the καιρός of Procopius is very different from the καιρός of Thucydides. In Procopius it is a basic principle of God’s operations in the world, whereas in Thucydides it is a somewhat vague everyday term.