Hesiod

Introduction

Hesiod was a Greek poet generally thought by scholars to have been active between 750 and 650 BC, around the same time as Homer.

He is generally regarded as the first written poet in the Western tradition to regard himself as an individual persona with an active role to play in his subject.

Ancient authors credited Hesiod and Homer with establishing Greek religious customs. Modern scholars refer to him as a major source on Greek mythology, farming techniques, early economic thought (he is sometimes considered history's first economist), archaic Greek astronomy and ancient time-keeping.

Life

Epic narrative allowed poets like Homer no opportunity for personal revelations. However, Hesiod's extant work comprises several didactic poems in which he went out of his way to let his audience in on a few details of his life.

There are three explicit references in Works and Days, as well as some passages in his Theogony that support inferences made by scholars. (For the PDF)

The former poem says that his father came from Cyme in Aeolis (on the coast of Asia Minor, a little south of the island Lesbos) and crossed the sea to settle at a hamlet, near Thespiae in Boeotia, named Ascra, "a cursed place, cruel in winter, hard in summer, never pleasant" (Works 640). 

Hesiod's patrimony there, a small piece of ground at the foot of Mount Helicon, occasioned lawsuits with his brother Perses, who seems, at first, to have cheated him of his rightful share thanks to corrupt authorities or "kings" but later became impoverished and ended up scrounging from the thrifty poet (Works 35, 396.).

Unlike his father, Hesiod was averse to sea travel, but he once crossed the narrow strait between the Greek mainland and Euboea to participate in funeral celebrations for one Athamas of Chalcis, and there won a tripod in a singing competition.

He also describes a meeting between himself and the Muses on Mount Helicon, where he had been pasturing sheep when the goddesses presented him with a laurel staff, a symbol of poetic authority (Theogony 22–35). 

Fanciful though the story might seem, the account has led ancient and modern scholars to infer that he was not a professionally trained rhapsode, or he would have been presented with a lyre instead.

Some scholars have seen Perses as a literary creation, a foil for the moralizing that Hesiod develops in Works and Days, but there are also arguments against that theory. For example, it is quite common for works of moral instruction to have an imaginative setting, as a means of getting the audience's attention, but it could be difficult to see how Hesiod could have travelled around the countryside entertaining people with a narrative about himself if the account was known to be fictitious. 

It might seem unusual that Hesiod's father migrated from Asia Minor westwards to mainland Greece, the opposite direction to most colonial movements at the time, and Hesiod himself gives no explanation for it. However around 750 BC or a little later, there was a migration of seagoing merchants from his original home in Cyme in Asia Minor to Cumae in Campania (a colony they shared with the Euboeans), and possibly his move west had something to do with that, since Euboea is not far from Boeotia, where he eventually established himself and his family. The family association with Aeolian Cyme might explain his familiarity with eastern myths, evident in his poems, though the Greek world might have already developed its own versions of them.

In spite of Hesiod's complaints about poverty, life on his father's farm could not have been too uncomfortable if Works and Days is anything to judge by, since he describes the routines of prosperous yeomanry rather than peasants. His farmer employs a friend (Works and Days 370) as well as servants (502, 573, 597, 608, 766), an energetic and responsible ploughman of mature years (469 ff.), a slave boy to cover the seed (441–6), a female servant to keep house (405, 602) and working teams of oxen and mules (405, 607f.). One modern scholar surmises that Hesiod may have learned about world geography, especially the catalogue of rivers in Theogony (337–45), listening to his father's accounts of his own sea voyages as a merchant. The father probably spoke in the Aeolian dialect of Cyme but Hesiod probably grew up speaking the local Boeotian, belonging to the same dialect group.

However, while his poetry features some Aeolisms there are no words that are certainly Boeotian. His basic language was the main literary dialect of the time, Homer's Ionian.

It is probable that Hesiod wrote his poems down, or dictated them, rather than passed them on orally, as rhapsodes did—otherwise the pronounced personality that now emerges from the poems would surely have been diluted through oral transmission from one rhapsode to another. Pausanias asserted that Boeotians showed him an old tablet made of lead on which the Works were engraved. If he did write or dictate, it was perhaps as an aid to memory or because he lacked confidence in his ability to produce poems extempore, as trained rhapsodes could do. It certainly wasn't in a quest for immortal fame since poets in his era had probably no such notions for themselves. However, some scholars suspect the presence of large-scale changes in the text and attribute this to oral transmission. Possibly he composed his verses during idle times on the farm, in the spring before the May harvest or the dead of winter.

The personality behind the poems is unsuited to the kind of "aristocratic withdrawal" typical of a rhapsode but is instead "argumentative, suspicious, ironically humorous, frugal, fond of proverbs, wary of women." He was in fact a misogynist of the same caliber as the later poet Semonides. He resembles Solon in his preoccupation with issues of good versus evil and "how a just and all-powerful god can allow the unjust to flourish in this life". He recalls Aristophanes in his rejection of the idealized hero of epic literature in favor of an idealized view of the farmer.

Yet the fact that he could eulogize kings in Theogony (80 ff., 430, 434) and denounce them as corrupt in Works and Days suggests that he could resemble whichever audience he composed for.

Various legends accumulated about Hesiod and they are recorded in several sources:

the story about the Contest of Homer and Hesiod;

a vita of Hesiod by the Byzantine grammarian John Tzetzes;

the entry for Hesiod in the Suda;

two passages and some scattered remarks in Pausanias (IX, 31.3–6 and 38.3 f.);

a passage in Plutarch Moralia (162b).

Two different—yet early—traditions record the site of Hesiod's grave. One, as early as Thucydides, reported in Plutarch, the Suda and John Tzetzes, states that the Delphic oracle warned Hesiod that he would die in Nemea, and so he fled to Locris, where he was killed at the local temple to Nemean Zeus, and buried there. This tradition follows a familiar ironic convention: the oracle that predicts accurately after all. The other tradition, first mentioned in an epigram by Chersias of Orchomenus written in the 7th century BC (within a century or so of Hesiod's death) claims that Hesiod lies buried at Orchomenus, a town in Boeotia. According to Aristotle's Constitution of Orchomenus, when the Thespians ravaged Ascra, the villagers sought refuge at Orchomenus, where, following the advice of an oracle, they collected the ashes of Hesiod and set them in a place of honor in their agora, next to the tomb of Minyas, their eponymous founder. Eventually they came to regard Hesiod too as their "hearth-founder" (οἰκιστής, oikistēs). Later writers attempted to harmonize these two accounts.

Works

Three works have survived which are attributed to Hesiod by ancient commentators: Works and Days, Theogony, and Shield of Heracles. Other works attributed to him are only found now in fragments. The surviving works and fragments were all written in the conventional meter and language of epic.

However, the Shield of Heracles is now known to be spurious and probably was written in the sixth century BC. Many ancient critics also rejected Theogony (e.g., Pausanias 9.31.3), even though Hesiod mentions himself by name in that poem.

Theogony and Works and Days might be very different in subject matter, but they share a distinctive language, meter, and prosody that subtly distinguish them from Homer's work and from the Shield of Heracles.

Moreover, they both refer to the same version of the Prometheus myth. Yet even these authentic poems may include interpolations. For example, the first ten verses of the Works and Days may have been borrowed from an Orphic hymn to Zeus (they were recognized as not the work of Hesiod by critics as ancient as Pausanias).

Hesiod has also been considered the father of gnomic verse. He had "a passion for systematizing and explaining things". 

Ancient Greek poetry in general had strong philosophical tendencies and Hesiod, like Homer, demonstrates a deep interest in a wide range of 'philosophical' issues, from the nature of divine justice to the beginnings of human society. Aristotle (Metaphysics 983b–987a) believed that the question of first causes may even have started with Hesiod (Theogony116–53) and Homer (Iliad 14.201, 246).

He viewed the world from outside the charmed circle of aristocratic rulers, protesting against their injustices in a tone of voice that has been described as having a "grumpy quality redeemed by a gaunt dignity" but, as stated in the biography section, he could also change to suit the audience. This ambivalence appears to underlie his presentation of human history in Works and Days, where he depicts a golden period when life was easy and good, followed by a steady decline in behavior and happiness through the silver, bronze, and Iron Ages – except that he inserts a heroic age between the last two, representing its warlike men as better than their bronze predecessors. He seems in this case to be catering to two different world-views, one epic and aristocratic, the other unsympathetic to the heroic traditions of the aristocracy.

Theogony

The Theogony is commonly considered Hesiod's earliest work. Despite the different subject matter between this poem and the Works and Days, most scholars, with some notable exceptions, believe that his work is considered as an equal with the other great Greek poets.

 As James Lloyd writes, 

"Hesiod (c. 700 BCE) in conjunction with Homer, is one of those almost legendary early Greek Epic poets. His works are not of comparable length to Homer's. Hesiod's poems are not epic because of their length, but because of their language."

The Theogony concerns the origins of the world (cosmogony) and of the gods (Theogony), beginning with Chaos, Gaia, Tartarus and Eros, and shows a special interest in genealogy. Embedded in Greek myth, there remain fragments of quite variant tales, hinting at the rich variety of myth that once existed, city by city; but Hesiod's retelling of the old stories became, according to Herodotus, the accepted version that linked all Hellenes.

The creation myth in Hesiod has long been held to have Eastern influences, such as the Hittite Song of Kumarbi and the Babylonian Enuma Elis. This cultural crossover would have occurred in the eighth and ninth century Greek trading colonies such as Al Mina in North Syria.

Works and Days

The Works and Days is a poem of over 800 lines which revolves around two general truths: labor is the universal lot of Man, but he who is willing to work will get by. Scholars have interpreted this work against a background of agrarian crisis in mainland Greece, which inspired a wave of documented colorizations in search of new land. This poem is one of the earliest known musings on economic thought.

This work lays out the five Ages of Man, as well as containing advice and wisdom, prescribing a life of honest labor and attacking idleness and unjust judges (like those who decided in favor of Perses) as well as the practice of usury. It describes immortals who roam the earth watching over justice and injustice. The poem regards labor as the source of all good, in that both gods and men hate the idle, who resemble drones in a hive. In the horror of the triumph of violence over hard work and honor, verses describing the "Golden Age" present the social character and practice of nonviolent diet through agriculture and fruit-culture as a higher path of living sufficiently.

Other writings

In addition to the Theogony and Works and Days, numerous other poems were ascribed to Hesiod during antiquity. Modern scholarship has doubted their authenticity, and these works are generally referred to as forming part of the "Hesiodic Corpus" whether or not their authorship is accepted. The situation is summed up in this formulation by Glenn Most:

"Hesiod" is the name of a person; "Hesiodic" is a designation for a kind of poetry, including but not limited to the poems of which the authorship may reasonably be assigned to Hesiod himself.

Of these works forming the extended Hesiodic corpus, only the Shield of Heracles (Ἀσπὶς Ἡρακλέους, Aspis Hērakleous) is transmitted intact via a medieval manuscript tradition.

Classical authors also attributed to Hesiod a lengthy genealogical poem known as Catalogue of Women or Ehoiai (because sections began with the Greek words ē hoiē, "Or like the one who ..."). It was a mythological catalogue of the mortal women who had mated with gods, and of the offspring and descendants of these unions.

Several additional hexameter poems were ascribed to Hesiod:

Megalai Ehoiai, a poem similar to the Catalogue of Women, but presumably longer.

Wedding of Ceyx, a poem concerning Heracles' attendance at the wedding of a certain Ceyx—noted for its riddles.

Melampodia, a genealogical poem that treats of the families of, and myths associated with, the great seers of mythology.

Idaean Dactyls, a work concerning mythological smelters, the Idaean Dactyls.

Descent of Perithous, about Theseus and Perithous' trip to Hades.

Precepts of Chiron, a didactic work that presented the teaching of Chiron as delivered to the young Achilles.

Megala Erga or Great Works, a poem similar to the Works and Days, but presumably longer

Astronomia, an astronomical poem to which Callimachus (Ep. 27) apparently compared Aratus' Phaenomena.

Aegimius, a heroic epic concerning the Dorian Aegimius (variously attributed to Hesiod or Cercops of Miletus).

Kiln or Potters, a brief poem asking Athena to aid potters if they pay the poet. Also attributed to Homer.

Ornithomantia, a work on bird omens that followed the Works and Days.

In addition to these works, the Suda lists an otherwise unknown "dirge for Batrachus, [Hesiod's] beloved".

Portokalia me Meli Orange Honey Dessert Recipe

5 mins
Prep: 5 mins,
Cook: 0 mins
Yield: 1 serving

In Greek: πορτοκάλια με μέλι, say: por-toh-KAHL-yah meh MEH-lee

Fresh fruit is a favorite Greek dessert, sweet snack, and a great addition to the breakfast table. It's delicious served alone, but you can dress it up with a drizzle of fabulous Greek honey. Whether you slice the oranges or separate them into pieces, this 1-2-3 recipe (one step, two ingredients, three minutes) adds a lovely touch.

What You'll Need

1 or 2 oranges (or clementines)
2 to 3 drops of Greek thyme honey (or other honey of your choice).
Optional: cinnamon (ground)

How to make Thyme Honey

Supplies

-any size glass jar
-a small pot

Ingredients

-fresh garden thyme leaves and flowers, enough to fill your jar 2/3 full
-raw, unpasteurized local honey (if possible)

Method

1. Fill a glass jar with 2/3 full of thyme leaves and flowers.
2. Add enough honey to the jar to cover the herbs.
3. In double boiler fashion, fill a small pot with water, add your jar of thyme and honey, then gently heat the mixture for 30 minutes. This will help soften the honey in order for mixing and it will also help extract the goodness of the herbs. Note: Do not let the water get any hotter than 110 degrees Fahrenheit or the heat will kill the healing enzymes of the honey.
4. Remove from heat, label, and cap. Place your jar of honey near a window, in a warm and sunny spot. There it should stay for 2 weeks.
5. Store honey in a cool, dark place. It should keep for several months.

How to Make It

Peel the oranges, break into pieces (or slice).
Arrange on a serving dish, and drizzle with honey.
Optionally, add a light sprinkle of ground cinnamon.

Done!

Pherecydes of Syros

                            

Pherecydes of Syros (/fəˈrɛsɪˌdiːz/; Greek: Φερεκύδης ὁ 
Σύριος; fl. 6th century BC)
Pherecydes, ancient Greek philosopher. Born c. 580 BC Died
c. 520 BC He was a Greek thinker from the island of Syros. Pherecydes authored a cosmogony, derived from three divine principles, Zas (Zeus), Cthonie (Earth) and Chronos (Time), known as the "Pentemychos" (Πεντέμυχος, "of the five recesses"; sometimes the alternative title "Heptamychos", "seven recesses" is given). It formed a bridge between the mythological thought of Hesiod and pre-Socratic philosophy. His work is lost, but it survived into the Hellenistic period and we are informed on part of its content indirectly. Pherecydes was said to have been the first writer to communicate philosophical musings in prose. According to William (ca. 1896), Aristotle regarded him partly a mythological writer and Plutarch, as well as many other writers gave him the title of Theologus.

Life

According to tradition Pherecydes was a native of the island of Syros and flourished in the 59th Olympiad (544–541 BC). It was said that he was a son of one Babys. Schibli (1990) dates his birth in the 49th olympiad (584–581).

Anecdotes of "unknown reliability" place Pherecydes on the island of Samos, and in the city of Ephesus, where he is supposed to have been buried, although another tradition claims he was buried on Delos.

Aristotle wrote in his Metaphysics of Pherecydes being in part a mythological writer and Plutarch, in his Parallel Lives, instead wrote of him being a theologian. He was considered to have had the greater significance in teaching on the subject of metempsychosis.

His writings were extant in the Hellenistic period, although only fragments have survived to the present day. His works were written in prose rather than verse and he has been said to have been the first to have communicated or conveyed philosophical musings in this form. Tradition maintains that Pherecydes lived in two caves in the northern part of the island of Syros. His summer habitation remains a popular tourist destination to this day.

Cosmogony

Pherecydes’ Cave.

Some sources say that Pherecydes' book was entitled "Pentemychos" (Πεντέμυχος Pentemuchos) translated as five (πέντε) "recesses" (μυχός muchos, "nook, cranny, recess", also "sanctuary" as in "small domestic altar in a corner"). in some sources said to have been titled "Heptamychos" ("seven (ἑπτά) recesses"). There seems to be no complete agreement among scholars on which sources to trust regarding the title of Pherecydes' book, the standard survey reference on the Presocratic philosophers by Kirk, Raven and Schofield, opts for "Heptamychos". The author of the only modern scholarly book devoted entirely to Pherecydes, Hermann S. Schibli, argues that "Pentemychos" was the true title. In this work, Pherecydes taught his philosophy through the medium of mythic representations. Although it is lost, the fragments that survive are enough to reconstruct a basic outline.

In the older cosmogony of Hesiod (8th–7th century BC) the initial state of the universe is Chaos, a dark void considered as a divine primordial condition and the creation is ex nihilo (out of nothing). Pherecydes probably interpreted chaos as water and he does not place it at the very beginning. In his cosmogony there are three divine principles, Zas (Ζάς, Zeus), Cthonie (Χθονίη, Earth) and Chronos (Χρόνος, Time) who always existed.

The semen (seeds) of Chronos which can probably be considered as a watery chaos was placed in the recesses and composed numerous other offsprings of gods. This is described in a fragment preserved in Damascius' On First Principles.

A close relationship is thought to exist between these recesses and Chthonie. Hesiod described Tartaros as being "in a recess (muchos) of broad-wayed earth". Hermann S. Schibli thinks the five muchos were actually harboured within Chthonie, or at least were so initially when Chronos disposed his seed in the five "nooks".

Alongside Chthonie and Chronos, Pherecydes held a power called Zas. Zas (Zeus), comparable with the Orphic Eros in function, and as such a personification of masculine (sexual) creativity. Proclus said that "Pherecydes used to say that Zeus changed into Eros when about to create, for the reason that, having created the world from opposites, he led it into agreement and peace and sowed sameness in all things, and unity that interpenetrates the universe".

The act of creation itself (perhaps it is more accurate to say that Chronos creates and that Zas orders and distributes) is described mytho-poetically as Zas making a cloth on which he decorates earth and sea, and which he then presents as a wedding gift to Chthonie, and wraps around her. Yet, in another fragment it is not Chthonie, but "a winged oak" that he wraps the cloth around. The "winged oak" in this cosmology has no precedent in Greek tradition.

The stories are different but not mutually exclusive, because much is lacking in the fragments, but it seems clear that creation is hindered by chaotic forces.

Pherecydes, depicted as a medieval scholar in the Nuremberg Chronicle

Bust in Syros

Before the world is ordered a cosmic battle takes place, with Cronus as the head of one side and Ophioneus as the leader of the other. The same story is elsewhere enacted with Zeus and Typhon/Typhoeus as leading characters, and it also has close parallels in many myths from cultures other than the Greek (Marduk vs. Tiamat, etc.). Ophioneus and its brood are often depicted as ruling the birthing cosmos for some time, before falling from power. The chaotic forces are eternal and cannot be destroyed; instead they are thrown out from the ordered world and locked away in Tartaros in a kind of "appointment of the spheres", in which the victor (Zeus-Cronus) takes possession of the sky and of space and time.^[The locks to Tartaros are fashioned in iron by Zeus, and might hence have been associated with his element of aither, and in bronze by Poseidon, which might indicate a link to water (which was often conceived of as the "first matter"). Judging from some ancient fragments Ophioneus is thrown into Okeanos, not into Tartaros.

Exactly what entities or forces that were locked away in Pherecydes’ story cannot be known for sure. There may have been five principal figures. Ophioneus and Typhon are one and the same, and Eurynome fought on the side of Ophioneus against Cronus. Chthonie is a principal "thing" of the underworld, but whether she is to be counted as one of the five or the five "sum-total" is an open question. Apart from these it is known that Ophioneus-Typhon mated with Echidna, and that Echidna herself was somehow mysteriously "produced" by Callirhoe. If Pherecydes counted five principal entities in association the pentemychos doctrine, then Ophioneus, Eurynome, Echidna, Calirrhoe and Chthonie are the main contenders.

Cronus (or Zeus in the more popularly known version) orders the offspring out from the cosmos to Tartaros. There they are kept behind locked gates, fashioned in iron (associated with Zeus and his element of sky/space) and bronze (by Poseidon—the water force). We are told about chaotic beings put into the pentemychos, and we are told that the Darkness has an offspring that is cast into the recesses of Tartaros. No surviving fragment makes the connection, but it is possible that the prison-house in Tartaros and the pentemychos are ways of referring to the essentially same thing. According to Celsus, Pherecydes said that: "Below that portion is the portion of Tartaros; the daughters of Boreas [the north wind], the Harpies and Thuella [Storm], guard it; there Zeus banished any of the gods whenever one behaves with insolence." Thus the identity between Zeus' prison-house and the pentemychos seems likely.

Influence

Pherecydes' "Pentemychos" was thought to have contained a mystical esoteric teaching, treated allegorically. One ancient commentator said that:

Also, Pherecydes, the man of Syros, talks of recesses and pits and caves and doors and gates, and through these speaks in riddles of becomings and deceases of souls.

A comparatively large number of sources say Pherecydes was the first to teach the eternality and transmigration (metempsychosis) of human souls. Both Cicero and Augustine thought of him having given the first teaching of the "immortality of the soul". It is not surprising that some considered Pherecydes to have been the teacher of Pythagoras. That he was the first to teach such a thing is doubtful, but that he was among the first and that he did profess this teaching is certain. Hermann S. Schibli concludes that Pherecydes "included in his book ["Pentemychos"] at least a rudimentary treatment of the immortality of the soul, its wanderings in the underworld, and the reasons for the soul’s incarnations".

Pherecydes was occasionally counted among the Seven Sages of Greece.
A sun-dial (heliotropion), supposedly made by Pherecydes, was said by Diogenes Laërtius to be "preserved on the island of Syros."

Reconstruction

Basing himself on the extant fragments of Pherecydes' work, on testimonia from ancient authors regarding Pherecydes' philosophy, as well as on themes from Ancient Greek and Near Eastern mythologies, Hermann S. Schibli offers the following reconstruction of the main elements of Pherecydes' lost book:

CHRONOS and Zas always were, and also Chthonie (Ζὰς μὲν καὶ Χρόνος ἦσαν ἀεὶ καὶ Χθονίη). Once Chronos, alone and without a partner, cast forth his seed. From his seed he made fire, air, and water, and deposited these in five hollows. Lo, from the mixtures of fire, air and water in the hollows arose another generation of gods. The fiery gods dwelt in Ouranos and gleaming Aither, the gods of wind in gusty Tartaros, the watery gods in Chaos, and the gods of darkness dwelt in black Night.

After the generation of gods, born of the seed of Time, assumed their habitations, Zas became Eros and married Chthonie. The other gods built many large palaces for him; they provided all the necessary goods, the banquet tables, servants and maids, and when all the needful things had been accomplished, they performed the wedding. On the third day of the wedding, Zas fashioned a big and beautiful robe, and on it he embroidered Earth and Ogenos and the mansions of Ogenos. When he had finished his task, he presented the robe to Chthonie and said: 'Because I wish to marry you, I honour you with this robe. Rejoice and be my consort!' This they say was the first feast of unveiling, and hence arose the custom for both gods and men. And she responded as she received the robe from him: 'I take this as my honour, and henceforth I shall be called Ge...' The gods celebrated, feasting on ambrosia. And the Earth was like a winged oak, strong and mighty; its roots extended into the depths of Tartaros, its trunk was encircled by Ogenos, and its branches reached into Ouranos. The Earth flourished and Zas rejoiced.

But below the Earth, in a hollow of Tartaros, Ophioneus was born. He and his monstrous sons challenged Kronos. The battle-lines were drawn up, with Kronos the commander of one army and Ophioneus leading the Ophionidai. The terms of the battle were stated: whichever of them fell into Ogenos would be the defeated, while those who thrust them out and defeated them would possess Ouranos. A fierce conflict followed. Kronos had a strong ally in Zas; in single combat he overthrew Ophioneus. So Ophioneus and his brood were cast into Ogenos, and they dwell in the mansions of Ogenos to this day. Kronos, commander of the victorious army, was crowned by the other gods (from this arose the custom of the wearing of crowns by victors). Zeus honoured the victorious gods and assigned them their domains. Kronos had won Ouranos. These are the shares of the other gods: below Ouranos is the fiery Aither; below Aither the portion of Earth; below that portion is Tartaros; the daughters of Boreas, the Harpies and Thuella, guard it; there Zeus banishes any of the gods who behave with insolence. There also are the souls of men who have committed bloodshed. Their souls are borne through the portals and gates of Tartaros on an outflowing river to birth; the river is like the seed that leads to new life. And the souls of men depart from life and enter again the caves and hollows of Tartaros through its portals and gates. Alongside Tartaros is Chaos and the realms of dark Night.

Seven Sages of Greece

Mosaïc of the Seven Sages, Baalbeck, 3rd century A.D.,
National Museum of Beirut. Calliope
at the center, and clockwise from top: Socrates, Chilon, Pittacus, Periander, Cleobulus (damaged section), Bias, Thales,

According to Diogenes, a Greek philosopher who lived during 412 BC to 323 BC also known as Diogenes the cynic, the seven "were neither wise men nor philosophers, but merely shrewd men, who had studied legislation." And according to at least one modern scholar, the claim is correct: "With the exception of Thales, no one whose life is contained in [Diogenes'] Book I [i.e. none of the above] has any claim to be styled a philosopher." 

The Seven Sages

The list of seven sages includes:

Cleobulus of Lindos. a Greek poet and a native of Lindos. 6th century BC, Cleobulus was the son of Evagoras and a citizen of Lindus in Rhodes. Cleobulus is said to have studied philosophy in Egypt. He had a daughter, Cleobulina, who found fame as a poet, composing riddles in hexameter verse. Cleobulus is said to have lived to the age of seventy, and to have been greatly distinguished, for strength and beauty of person. 

Bust of Solon from the National Museum,
 Naples

Solon of Athens. an Athenian statesman, lawmaker and poet.

 He is remembered particularly for his efforts to legislate against political, economic and moral decline in archaic Athens. His reforms failed in the short term, yet he is often credited with having laid the foundations for Athenian democracy. He wrote poetry for pleasure, as patriotic propaganda and in defence of his constitutional reforms.

Chilon of Sparta. Chilon was the son of Damagetus, and lived towards the beginning of the 6th century BC.

Chilon was the son of Damagetus, and lived towards the beginning of the 6th century BC. Herodotus speaks of him as contemporary with Hippocrates, the father of Peisistratus. Diogenes Laertius states that he was an old man in the 52nd Olympiad (572 BC), and that he was elected an ephor (overseer) in Sparta in the 56th Olympiad (556/5 BC). Alcidamas states that he was a member of the Spartan assembly. Diogenes Laertius even goes so far as to claim that Chilon was also the first person who introduced the custom of joining the ephors to the kings as their counselors. 

Chilon is said to have helped to overthrow the tyranny at Sicyon, which became a Spartan ally. He is also credited with the change in Spartan policy leading to the development of the Peloponnesian League in the sixth century BC. Another legend claims that he died of joy when his son gained the prize for boxing at the Olympic games, and that his funeral was attended by all the Greeks assembled at the festival. 

Bust of Bias bearing the inscription “Bias of Priene”.
In Greek: ΒΙΑΣ ΠΡΗΝΕΥΣ (BIAS PRĒNEUS), Βίας Πρηνεύς.
Marble, Roman copy after a Greek original.
From the villa of Cassius near Tivoli, 1774.

Bias of Priene. a Greek sage 6th century BC. Bias was born at Priene and was the son of Teutamus. He is said to have been distinguished for his skill as an advocate, and for his use of it in defense of the right. In reference to which Demodicus of Alerius uttered the following saying – "If you are a judge, give a Prienian decision," and Hipponax said, "More powerful in pleading causes than Bias of Priene." 

He was always reckoned among the Seven Sages, and was mentioned by Dicaearchus as one of the Four to whom alone that title was universally given — the remaining three being Thales, Pittacus, and Solon. Satyrus placed him at the head of the Seven Sages, and even Heraclitus, who poured scorn on figures such as Hesiod and Pythagoras, referred to Bias as "a man of more consideration than any." One of the examples of his great goodness is the legend that says that Bias paid a ransom for some women who had been taken prisoner. After educating them as his own daughters, he sent them back to Messina, their homeland, and to their fathers. 

Thales of Miletus Credited as the first philosopher of Ancient Greece, and therefore the founder of Western philosopher, Thales hailed from the Ionian seaport of Miletus, now in modern Turkey. Miletus was a major centre of development for both science and philosophy in Ancient Greece. Thales, probably born somewhere around 620 BC is mainly remembered as the pre-Socratic philosopher who claimed that the fundamental nature of the world is water. Aristotle mentions him, as does Herodotus, and these are really our only accounts of Thales’ background. However, his significance as a philosopher is not so much what he said, but his method. Thales was the first thinker to try to account for the nature of the world without appealing to the wills and whims of anthropomorphic, Homerian gods. Rather, he sought to explain the many diverse phenomena he observed by appealing to a common, underlying principle, an idea that is still germane to modern scientific method. He is also credited by Herodotus with correctly predicting that there would be a solar eclipse in 585 BC during a battle between the Medes and the Lydians. As such, Thales can with some justification be thought of as the first natural scientist and analytical philosopher in Western intellectual history.

Thales had other modern traits, for it also seems that he was something of an entrepreneur. According to one story, Thales made a fortune investing in oil-presses before a heavy olive crop – certainly he would have had to be wealthy in order to devote time and thought to philosophy and science in seventh century BC Ancient Greece.

According to his metaphysics, water was the first principle of life and the material world. seeing that water could turn into both vapour by evaporation and a solid by freezing, that all life required and was supported by moisture, he postulated that it was the single causal principle behind the natural world. In a crude anticipation of modern plate tectonics, Thales professed that the flat earth floated on water. Aristotle tells us that Thales thought the earth had a buoyancy much like wood, and that the earth floated on water much like a log or a ship. Indeed, many floating islands were said to be known to the sea-farers of Miletus, which may have served as either models or evidence for Thales’ theory. He even accounted for earthquakes as being due to rocking of the earth by subterranean waves, just as ship may be rocked at sea. From the port of Miletus he would have been familiar with the phenomenon of sedimentation, possibly believing it to be the spontaneous generation of earth from water, an idea held as recently as the 18th century.

Having sought to give a naturalistic explanation of observable phenomena, rather than appealing to the wills of gods, Thales claimed that god is in all things. According to Aetius, Thales said the mind of the world is god, that god is intermingled in all things, a view what would shortly appear contemporaneously in a number of world religions, most notably Buddhism in India. Despite his metaphysical speculations beingclearly mistaken, it seems that Thales was a modern thinker in more ways than one, pre-empting many ideas in religion, philosophy and science.

[Summarized from Philosophy 100 Essential Thinkers by Philip Stokes, 2012.]

Also watch Thales of Miletus in 5 Minutes

Bust of Pittacus, Roman copy of a Greek original of the second classicism,
 Louvre Museum 

Pittacus of Mytilene. 650bc - 570bc, an ancient Mytilenaen military general. He collaborated with the brothers of the poet Alcaeus in the overthrow of the tyrant Melanchrus (612/611?) and distinguished himself as a commander in the war against Athens for Sigium, killing the Athenian commander, Phrynon, single-handedly. He was elected aisymnetes (dictator appointed during times of internal strife) by the Mytileneans (c. 590 BC) and served in that post for 10 years. Diogenes Laërtius quotes a number of sayings ascribed to him (mostly moral or political maxims) and five lines of lyric verse, as well as a spurious letter to Croesus.

Periander, Roman copy after a Greek original of the 4th century BC,
Vatican Museums.

Periander of Corinth. was the Second Tyrant of the Cypselid dynasty that ruled over Corinth. Periander’s rule brought about a prosperous time in Corinth’s history, as his administrative skill made Corinth one of the wealthiest city states in Greece. Several accounts state that Periander was a cruel and harsh ruler, but others claim that he was a fair and just king who worked to ensure that the distribution of wealth in Corinth was more or less even.

(Myson of Chenae) According to Sosicrates, who quoted Hermippus, Myson was the son of Strymon, a tyrant of his country. All sources agree that Myson was a plain farmer, though they differ as to his place of birth and residence. He is said to have lived in the village of Chen, though this is variously located in Laconia or Crete. He is also said to be "of Oeta", which seems to be a reference to Mount Oeta; but the reference is sometimes read as "Etea" instead, which again may have been in Laconia or else in Crete. He died at the age of 97.

In his Protagoras, Plato lists Myson of Chen as one of the Seven Sages of Greece, instead of Periander, who was claimed as one by Stobaeus, citing Demetrius of Phaleron as his authority. Eudoxus also lists Myson, but omits Cleobulus instead.

The Oracle of Delphi proclaimed Myson the wisest of all men when Anacharsis consulted it:

"Myson of Chen in Oeta; this is heWho for wiseheartedness surpasses thee;"

Sources and legends

The oldest explicit mention on record of a standard list of seven sages is in Plato's Protagoras, where Socrates says:

...There some, both at present and of old, who recognized that Spartanizing is much more a love of wisdom than a love of physical exercise, knowing that the ability to utter such [brief and terse] remarks belongs to a perfectly educated man. Among these were Thales of Miletus, and Pittacus of Mytilene, and Bias of Priene, and our own Solon, and Cleobulus of Lindus, and Myson of Chenae, and the seventh of them was said to be Chilon of Sparta. They all emulated and admired and were students of Spartan education, could tell their wisdom was of this sort by the brief but memorable remarks they each uttered when they met and jointly the first fruits of their wisdom to Apollo in his shrine at Delphi, writing what is on every man's lips: Know thyself, and Nothing too much. Why do I say this? Because this was the manner of philosophy among the ancients, a kind of laconic brevity. 

The section of the Protagoras in which appears this passage is "elaborately ironical", making it unclear which of its parts may be taken seriously, although Diogenes Laertius later confirms that there were indeed seven such individuals who were held in high esteem for their wisdom well before Plato's time. 

According to Demetrius Phalereus, it was during the archonship of Damasias (582/1 BC) that the seven first become known as "the wise men", Thales being the first so acknowledged. 

Calliope, surrounded by Socrates and seven wise men, (Baalbeck, 3rd century A.D.) exposed in the National Museum of Beirut. Clockwise from top: Socrates, Chilon, Pittacus, Periander, Cleobulus (damaged section), Bias, Thales, and Solon.

Diogenes points out, however, that there was among his sources great disagreement over which figures should be counted among the seven. Perhaps the two most common substitutions were to exchange Periander or Anacharsis for Myson.

 On Diogenes' first list of seven, which he introduces with the words "These men are acknowledged wise," Periander appears instead of Myson; the same substitution appears in The Masque of the Seven Sages by Ausonius. Both Ephorus and Plutarch (in his Banquet of the Seven Sages) substituted Anacharsis for Myson. 

Diogenes Laertius further states that Dicaearchus gave ten possible names, Hippobotus suggested twelve names, and Hermippus enumerated seventeen possible sages from which different people made different selections of seven.

 Leslie Kurke contends that "Aesop was a popular contender for inclusion in the group"; an epigram of the 6th century AD poet Agathias(Palatine Anthology 16.332) refers to a statue of the Seven Sages, with Aesop standing before them. 

Later tradition ascribed to each sage a pithy saying of his own, but ancient as well as modern scholars have doubted the legitimacy of such ascriptions. 

A compilation of 147 maxims, inscribed at Delphi, was preserved by the fifth century AD scholar Stobaeus as "Sayings of the Seven Sages," but "the actual authorship of the...maxims set up on the Delphian temple may be left uncertain. Most likely they were popular proverbs, which tended later to be attributed to particular sages."

In addition to being credited for pithy sayings, the wise men were also apparently famed for practical inventions; in Plato's Republic (600a), it is said that it "befits a wise man" to have "many inventions and useful devices in the crafts or sciences" attributed to him, citing Thales and Anacharsis the Scythian as examples.

According to a number of moralistic stories, there was a golden tripod (or, in some versions of the story, a bowl or cup) which was to be given to the wisest. 

Allegedly, it passed in turn from one of the seven sages to another, beginning with Thales, until one of them (either Thales or Solon, depending on the story) finally dedicated it to Apollo who was held to be wisest of all. 

THE GOLDEN TRIPOD

I

ONE morning, long ago, a merchant of Miletus was walking along the seashore. Some fishermen were pulling in a large net, and he stopped to watch them.

"My good men," he said, "how many fish do you expect to draw in this time?"

"We cannot tell," they answered. "We never count our fish before they are caught."

The net seemed heavy. There was certainly something in it. The merchant felt sure that the fishermen were having a good haul.
"How much will you take for the fish that you are drawing in?" he asked.

"How much will you give?" said the fishermen.

"Well, I will give three pieces of silver for all that are in the net," answered the merchant.

[178] The fishermen talked in low tones with one another for a little while, and then one said, "It's a bargain. Be they many or few, you may have all for three pieces of silver."

In a few minutes the big net was pulled up out of the water. There was not a fish in it. But it held a beau- [179] tiful golden tripod that was worth more than a thousand fishes.

The merchant was delighted. "Here is your money," he said. "Give me the tripod."

"No, indeed," said the fishermen. "You were to have all the fish that happened to be in the net and nothing else. We didn't sell you the tripod."

They began to quarrel. They talked and wrangled a long time and could not agree. Then one of the fishermen said, "Let us ask the governor about it and do as he shall bid us."

"Yes, let us ask the governor," said the merchant. "Let him decide the matter for us."

So they carried the tripod to the governor, and each told his story.
The governor listened, but could not make up his mind as to who was right.

"This is a very important question," he said. "We must send to Delphi and ask the oracle whether the tripod shall be given to the fishermen or to the merchant. Leave the tripod in my care until we get an answer."

Now the oracle at Delphi was supposed to be very [180] wise. People from all parts of the world sent to it, to tell it their troubles and get its advice.

So the governor sent a messenger to Delphi to ask the oracle what should be done with the tripod. The merchant and the fishermen waited impatiently till the answer came. And this is what the oracle said:—

"Give not the merchant nor the fishermen the prize;
But give it to that one who is wisest of the wise."
The governor was much pleased with this answer.
"The prize shall go to the man who deserves it most," he said. 

"There is our neighbor, Thales, whom everybody knows and loves. He is famous all over the world. Men come from every country to see him and learn from him. We will give the prize to him."

So, with his own hands he carried the golden tripod to the little house where Thales lived. He knocked at the door and the wise man himself opened it.

Then the governor told him how the tripod had been found, and how the oracle had said that it must be given to the wisest of the wise.

"And so I have brought the prize to you, friend Thales."

"To me!" said the astonished Thales. "Why, there [181] are many men who are wiser than I. There is my friend Bias of Priene. He excels all other men. Send the beautiful gift to him."

So the governor called two of his trusted officers and told them to carry the tripod to Priene and offer it to Bias.

"Tell the wise man why you bring it, and repeat to him the words of the oracle."

II

Now all the world had heard of the wisdom of Bias. He taught that men ought to be kind even to their enemies. He taught, also, that a friend is the greatest blessing that any one can have.
He was a poor man and had no wish to be rich. "It is better to be wise than wealthy," he said.

When the governor's messengers came to Priene with the tripod, they found Bias at work in his garden. They told him their errand and showed him the beautiful prize.

He would not take it.

"The oracle did not intend that I should have it," he said. "I am not the wisest of the wise."

[182] "But what shall we do with it?" said the messengers. "Where shall we find the wisest man?"

"In Mitylene," answered Bias, "there is a very great man named Pittacus. He might now be the king of his country, but he prefers to give all of his time to the study of wisdom. He is the man whom the oracle meant."

III

The name of Pittacus was known all over the world. He was a brave soldier and a wise teacher. The people of his country had made him their king; but as soon as he had made good laws for them he gave up his crown.

One of his mottoes was this: "Whatever you do, do it well."
The messengers found him in his house talking to his friends and teaching them wisdom.

He looked at the tripod. "How beautiful it is!" he said.
Then the messengers told him how it had been taken from the sea, and they repeated the words of the oracle:—
"Give not the merchant nor the fishermen the prize;
But give it to that one who is wisest of the wise."
[183] "It is well," said he, "that neither a merchant nor a fisherman shall have it; for such men think only of their business and care really nothing for beauty."

"We agree with you," said the messengers; "and we present the prize to you because you are the wisest of the wise."

"You are mistaken," answered Pittacus. "I should be delighted to own so beautiful a piece of workmanship, but I know I am not worthy."

"Then to whom shall we take it?" asked the messengers.

"Take it to Cleobulus, King of Rhodes," answered the wise man. "He is the handsomest and strongest of men, and I believe he is the wisest also."

IV

The messengers went on until they came at last to the island of Rhodes. There everybody was talking about King Cleobulus and his wonderful wisdom. He had studied in all the great schools of the world, and there was nothing that he did not know.

"Educate the children," he said; and for that reason his name is remembered to this day.

When the messengers showed him the tripod, he said, [184] "That is indeed a beautiful piece of work. Will you sell it? What is the price?"

They told him that it was not for sale, but that it was to be given to the wisest of the wise.

"Well, you will not find that man in Rhodes," said he. "He lives in Corinth, and his name is Periander. Carry the precious gift to him."

V

Everybody had heard of Periander, king of Corinth. Some had heard of his great learning, and others had heard of his selfishness and cruelty.

Strangers admired him for his wisdom. His own people despised him for his wickedness.

When he heard that some men had come to Corinth with a very costly golden tripod, he had them brought before him.

"I have heard all about that tripod," he said, "and I know why you are carrying it from one place to another. Do you expect to find any man in Corinth who deserves so rich a gift?"

"We hope that you are the man," said the messengers.

[185] "Ha! ha!" laughed Periander. "Do I look like the wisest of the wise? No, indeed. But in Lacedæmon there is a good and noble man named Chilon. He loves his country, he loves his fellow men, he loves learning. To my mind he deserves the golden prize. I bid you carry it to him."

VI

The messengers were surprised. They had never heard of Chilon, for his name was hardly known outside of his own country. But when they came into Lacedæmon, they heard his praises on every side.

They learned that Chilon was a very quiet man, that he never spoke about himself, and that he spent all his time in trying to make his country great and strong and happy.

Chilon was so busy that the messengers had to wait several days before they could see him. At last they were allowed to go before him and state their business.

"We have here a very beautiful tripod," they said. "The oracle at Delphi has ordered that it shall be given to the wisest of wise men, and for that reason we have brought it to you."

"You have made a mistake," said Chilon. "Over [186] in Athens there is a very wise man whose name is Solon. He is a poet, a soldier, and a lawmaker. He is my worst enemy, and yet I admire him as the wisest man in the world. It is to him that you should have taken the tripod."

VII

The messengers made due haste to carry the golden prize to Athens. They had no trouble in finding Solon. He was the chief ruler of that great city.

All the people whom they saw spoke in praise of his wisdom.
When they told him their errand he was silent for a little while; then he said:—

"I have never thought of myself as a wise man, and therefore the prize is not for me. But I know of at least six men who are famous for their wisdom, and one of them must be the wisest of the wise."

"Who are they?" asked the messengers.

"Their names are Thales, Bias, Pittacus, Cleobulus, Periander, and Chilon," answered Solon.

"We have offered the prize to each one of them," said the messengers, "and each one has refused it."

"Then there is only one other thing to be done," [187] said Solon. "Carry it to Delphi and leave it there in the Temple of Apollo; for Apollo is the fountain of wisdom, the wisest of the wise."
And this the messengers did.

The famous men of whom I have told you in this story are commonly called the Seven Wise Men of Greece. They lived more than two thousand years ago, and each one helped to make his country famous