Citation with stable link: Philip A. Harland, 'Assyrian and Egyptian wisdom: Platonic author on Greek perfection of barbarian astral observation (late-fourth century BCE),' Ethnic Relations and Migration in the Ancient World, last modified March 30, 2024, https://philipharland.com/Blog/?p=18990.
Ancient author: Unknown Platonic author, perhaps the astrologer Philip of Opous, Epinomis / Supplement to Laws (link).
Comments: In this supplement to Plato’s Laws, another Platonic author (perhaps the astrologer Philip of Opous [link], but we just don’t know) presents a dialogue about what form of study will lead a person to true wisdom and piety. The Athenian as the main speaker concludes that it is astronomy and mathematical calculations regarding celestial phenomena that is at the heart of true wisdom that will lead to better leaders of Greek society. In the process of making this point, however, the author has to admit that Assyrian (i.e. Mesopotamian) and Egyptian observation of celestial phenomena was critical to the advancement of knowledge in this area. He primarily attributes this to the climate conditions in the east and southeast which allowed clear viewing of the sky. Peter Kingsley (1995, 203-204) suggests that there are even clear indications of this author’s knowledge of actual Babylonian concepts regarding celestial phenomena.
Despite this limited recognition of barbarian wisdom, however, the author emphasizes that it is only the Greeks who are in a position to perfect any knowledge from foreign sources. In a way, one could see this as a position somewhere between Greeks who emphasized the centrality of barbarian wisdom (e.g. the wisdom of Magians and Chaldeans), on the one hand, and those who sought to undermine the notion altogether. But perhaps tending towards the latter. These two positions are quite clear in Diogenes of Laertes’ discussion (of the early third century CE, but dealing with earlier materials), for instance, even though Diogenes himself fits in the latter category as well (link). The position of this Platonic author may also be compared to Celsus’ (second century CE) assertion that “the Greeks are more skillful than any others in judging, establishing, and putting into practice the discoveries of barbarous peoples” (link).
The excerpt below is from the final statement of the main Athenian speaker.
Works consulted: P. Kingsley, “Meetings with Magi: Iranian Themes among the Greeks, from Xanthus of Lydia to Plato’s Academy,” Journal of the Royal Asiatic Society 5 (1995): 173–209 (link).
‗‗‗‗‗‗‗
[Eight powers in the whole heaven: First three are sun, moon, fixed stars]
[omitted preceding sections] . . . (986b) ATHENIAN: You know that there are eight powers of those contained in the whole heaven which are connected to each other. I have observed these and it is no great achievement, because it is easy enough for anybody to do so. Three of the powers are those of the sun for one, that of the moon for another, and a third that of the stars, which we mentioned a little while ago. There are also five others besides those. Now in regard to all these and those beings who either have their own motion in these, or are borne in vehicles so as to make their progress this way, let none of us ever believe that some of them are gods while others are not, or that some are genuine while others are of a certain kind which it is not permissible for any of us even to express. Instead, let us all declare and say that they are all connected (adelphoi) (986c) and have connected lots. Let us also offer them the honour they deserve, not by giving to one a year and another a month; but to none of them let us appoint either a certain lot or a certain time in which it travels through its particular orbit, completing the system which the most divine reason (logos) of all [i.e. the supreme deity] appointed to be visible. This first the man who is blessed admires, and then he feels a passion for understanding so much as is possible for mortal nature, believing that in this way he will succeed and most happily pass through life, (986d) and at the end of his days will arrive at regions appropriate for virtue. Having been truly and really initiated, having won his individual intelligence, and having become for the rest of time a observer of what is most beautiful, as far as sight can go, in this state he continues.
[Five others]
And now after this it remains for us to say how many and who these beings are. (986e) For we will never be found to have spoken falsely. So far, at least, I declare with certainty: I say, once more, that there are eight of them, and that while three of the eight have been told, five still remain. The fourth [Morning-bringer = Venus] in motion and transit together, and the fifth [Hermes = Mercury], are almost equal to the sun in speed, and on the whole are neither slower nor swifter. These being three, must be so regarded by him who has sufficient abilities of the mind. So let us speak of them as powers of the sun and of Morning-bringer (Eosphoros) [Morning-star = Venus], and of a third [Hermes = Mercury], such that we cannot express it in a name because it is not known.
[Egyptian and Assyrian celestial observation better due to climate]
It was the first person who saw these things that is to blame for this, since he was a barbarian. It was an ancient custom that nurtured those who first (987a) noticed these things due to the fairness of the summer season which Egypt and Syria [i.e. Assyrian / Mesopotamia] amply possess. As a result, they constantly witnessed the whole mass, one may say, of stars revealed to their sight, since they had viewed the stars continually without obstruction of clouds and rains in the sky. This [Egypt and Assyria] is the origin from which they have emerged in every direction and in ours likewise, after having been examined for thousands of years, no, for an infinite time. So we should not hesitate to include them in the scope of our laws because, if divine things are not offered appropriate honour, while other things are so honoured, (987b) this is clearly a sign of stupidity. Regarding their lack of names, the cause of it should be stated as we have done.
[Names later given to the previously observed powers: Morning-bringer = Venus, Hermes = Mercury, Kronos = Saturn, Zeus = Jupiter, Ares = Mars]
For indeed they have received titles of gods: thus, that Morning-bringer or Hesperos (which is the same thing), should almost belong to Aphrodite [= Venus / Assyrian Ishtar/Inanna], is reasonable, and quite appropriate to a Syrian lawgiver. The one which follows the same course as the sun and this together should almost belong to Hermes [perhaps associated here with Egyptian Thoth]. Let us also note three motions of bodies travelling to the right with the moon and the sun. One must be mentioned, the eighth [fixed stars likely in mind, earlier the third], which we may especially address as the world-order. This travels in opposition to the whole company of the others, not impelling them, as might appear to humankind in the scant knowledge that they have of these matters. (987c) But we are bound to state, and do state, so much as adequate knowledge tells us. For real wisdom shows herself in some such way as this to him who has got even a little share of right and divine meditation. And now there remain three stars, of which one is distinguished from the others by its slowness, and some speak of it under the title of Kronos [= Saturn]; the next after it in slowness is to be cited as Zeus [= Jupiter]; and the next after this, as Ares [= Mars], which has the most red hue of them all. (987d) Nothing in all this is hard to understand when someone expresses it. But it is through learning, as we declare, that one must believe it.
[Superiority of Greeks to Egyptians and Assyrians, improving any information gained from the east]
But there is one point which every [Athenian] Greek should keep in mind—that of all Greeks we have a situation which is about the most favorable to human excellence. The praiseworthy thing in it that we have to mention is that it may be taken as midway between a wintery and a summery climate. Our climate, being inferior in its summer to that in the region over there [in Assyria and Egypt], as we said, has been so much later in imparting the recognition of these cosmic deities.
(987e) Let us note that whatever Greeks acquire from barbarians is finally turned by them into something more beautiful (kallion). Overall, the same thing must be kept in mind regarding our present statements: namely, that although it is hard to discover everything of this kind beyond dispute, there is hope (988a) that a much more beautiful and more just respect – compared to the combined worship which came from barbarians – will be paid to all these gods by the Greeks. This is because Greeks have the benefit of their multifarious education, their prophecies from Delphi, and the whole system of worship under their laws.
Let no one among the Greeks ever be apprehensive about having dealings with divine affairs even though we are mortals. (988b) Greeks should instead have the opposite opinion, namely that the divine is never either unintelligent or in any ignorance of human nature. Rather, it knows that if the divine teaches us we will follow its guidance and learn what is taught us. That the divine teaches us in this way, and that we learn number and numeration, the divine knows of course, because it would be most utterly unintelligent if it were ignorant of this. Since it would truly, as the saying is, be ignorant of itself, vexed with that which was able to learn, instead of whole-heartedly rejoicing with one who became good by God’s help. . . [omitted section].
[True wisdom vs. ignorance]
All this we have stated in accordance with justice, which wreaks vengeance on the impious: but now, as regards the matter under examination, it is not possible for us to disbelieve that we must consider the good man (989a) to be wise. Let us also see if we may perhaps be able, either by education or by skill, to perceive this wisdom which we have all this while been seeking because, if we fall behind the just in failing to know it, our condition will be that of ignorant persons. Such, then, seems our case to me, and I must say so because I have looked for this wisdom high and low and, as far as this wisdom has been revealed to me, I will try to make it clear to you. Now the fact that the greatest part of virtue is not properly practiced is the cause of our condition, as is just now indicated—it seems clear to me—by what has been said. (989b) For let no one ever persuade us that there is a greater part of virtue, for the race of mortals, than piety; and I must say it is owing to the greatest stupidity that this has not appeared in the best natures. And the best are those which can only become so with the greatest difficulty, and the benefit is greatest if they do become so: for a soul that admits of slowness and the opposite inclination moderately and gently will be good-tempered; and if it admires courage, and is easily persuaded to temperance, and, most important of all, is enabled (989c) by these natural gifts to learn and has a good memory, it will be able to rejoice most fully in these very things, so as to be a lover of learning. For these things are not easily engendered, but when once they are begotten, and receive due nourishment and education, they will be able to restrain the greater number of men, even the worse among us, in the most correct way by our every thought, every action, and every word about the gods, in due manner and due season, as regards both sacrifices and purifications in matters concerning gods and men alike, so that we are contriving no life of pretence, (989d) but truly honoring virtue, which indeed is the most important of all business for the whole state. That section of us, then, we say is naturally the most competent, and supremely able to learn the best and noblest lessons that it may be taught: but it cannot get this teaching either, unless God gives his guidance. If, however, it should be so taught, but should fail in some way to do accordingly, it were better for it not to learn. Nevertheless it follows of necessity from our present statements, that I agree that the nature which is of this kind, and the best, should learn certain things.
[True astronomy as the ultimate means to wisdom]
(989e) Let us try, then, to present in our statement what things these are, and of what kind, and how one should learn (as far as our ability permits both me the speaker and those who are able to listen) (990a) in what manner one will learn the proper reverence of the gods. It is, indeed, a rather strange thing to hear, but the name that we, at any rate, give it (one that people would never approve, from inexperience in the matter) is astronomy (astronomia). People are ignorant of the fact that the person who is truly an astronomer must be wisest, and not the person who is an astronomer in the sense understood by Hesiod and all the rest of such writers, the sort of man who has studied settings and risings. But the man who has studied the seven out of the eight orbits, each travelling over its own circuit in such a manner as (990b) could not ever be easily observed by any ordinary nature, that did not partake of a marvellous nature. As to this, we have now told, and will tell, as we profess, by what means and in what manner it should be learned.
[Numbers and mathematical calculations as central to true wisdom]
First, let us make the following statement: The moon travels through its orbit very swiftly, bringing first the month and full-moon; and in the second place we must remark the sun, with his turning motion through the whole of his orbit, and with him his satellites. But to avoid repeating again and again the same things on the same subjects (990c) in our discussion, the other courses of these bodies that we have previously described are not easily understood: we must rather prepare our faculties, such as they may possibly be, for these matters. And so one must teach the pupil many things beforehand, and continually strive hard to habituate him in childhood and youth.
Therefore there will be need of studies: the most important and first is of numbers in themselves; not of those which are corporeal, but of the whole origin of the odd and the even, and the greatness of their influence on the nature of reality. . . . [omitted section for our purposes despite the ancient author’s excitement about numbers].
[Conclusion to the entire dialogue]
In this way then let all these things come to pass, and so let them be. But as to their crowning point, we must go to divine generation and with it the most fair and divine nature of visible things, so far as god granted the vision of it to men. This is a vision that none of us may ever boast of having received at his leisure (991c) without the conditions laid down here. And besides these requirements, one must refer the particular thing to its generic form in our various discussions, questioning and disproving what has been wrongly stated, because it is rightly found to be altogether the finest and first of tests for the use of men, while any that pretend to be tests, without being so, are the the most pointless of all tasks. And further, we must mark the exactness of time, how exactly it completes all the processes of the heavens, in order that he who is convinced of (991d) the truth of the statement which has been made – that the soul is at once older and more divine than the body – might believe it a most admirable and satisfactory saying that all things are full of gods, and that we have never been disregarded in the least through any forgetfulness or neglect in our superiors. And our view about all such matters must be that, if one conceives of each of them correctly, it turns out a great boon to him who receives it in a proper way. However, failing this, he had better always call it “god.” The way is this, (991e) for it is necessary to explain it so far: every diagram and system of number, and every combination of harmony, and the agreement of the revolution of the stars must be made manifest as one through all to him who learns in the proper way, and will be made manifest if, as we say, a man learns correctly by keeping his gaze on unity; (992a) for it will be manifest to us, as we reflect, that there is one bond naturally uniting all these things: but if one goes about it in some other way, one must call it Fortune, as we also put it. For never, without these lessons, will any nature be happy in our cities: no, this is the way, this the nurture, these the studies, whether difficult or easy, this the path to pursue. To neglect the gods is not permissible, when it has been made manifest that their fame, stated in proper terms, hits the mark. (992b) And the man who has acquired all these things in this manner is the person I account the most truly wise. Of this man, I also assert, both as a joke and seriously, that when one like this man completes his allotted span at death, I would say if he still be dead, he will not partake any more of the various sensations then as he does now. Instead, having alone partaken of a single lot and having become one out of many, that man will be happy and at the same time most wise and blessed, whether one has a blessed life in continents or in islands. Such a man will partake (992c) always of the like fortune, and whether his life is spent in a public or in a private practice of these studies he will get the same treatment, in just the same manner, from the gods.
What we said at the beginning, and stands now also unchanged as a really true statement, that it is not possible for men to be completely blessed and happy, except a few, has been correctly spoken. For as many as are divine and temperate also, and partakers of virtue as a whole in their nature, (992d) and those have acquired besides all that pertains to blessed study – and this we have explained – are the only persons by whom all the spiritual gifts are fully obtained and held. Those then who have thus worked through all these tasks we speak of privately, and publicly establish by law, as the men to whom, when they have attained the fullness of seniority, the highest offices should be entrusted. The rest should follow their lead, giving praise to all gods and goddesses, and we should most rightly invite the “Nocturnal Council” [i.e. those who properly engage in the pursuit of wisdom] to this wisdom, when we have duly distinguished and approved (992e) all its members.
‗‗‗‗‗‗‗
Source of translation: W.R.M. Lamb from H.N. Fowler et al., Plato, 12 volumes; LCL (Cambridge, MA: HUP, 1914-1927), public domain, adapted by Harland.