Humanitext Reader

Diodorus Siculus · Bibliotheca Historica §2.29.1-2.29.6

Chaldaean Divination and its Contrast with Greek Philosophy

Passage 129 of 406 · Greek

Summary

The author explains the antiquity and state position of the Chaldaeans in Babylon along with their divination arts, and contrasts their lifelong, hereditary commitment to stable doctrines with the inconsistent, profit-driven, and ever-changing approach of the Greeks toward philosophy.

§2.29.1ἡμῖν δʼ οὐκ ἀνάρμοστον εἶναι δοκεῖ περὶ τῶν ἐν Βαβυλῶνι Χαλδαίων καὶ τῆς ἀρχαιότητος αὐτῶν βραχέα διελθεῖν, ἵνα μηδὲν παραλίπωμεν τῶν ἀξίων μνήμης.
It seems to us not inappropriate to relate briefly the facts concerning the Chaldaeans in Babylon and their antiquity, so that we may omit nothing of the things worthy of memory.
§2.29.2Χαλδαῖοι τοίνυν τῶν ἀρχαιοτάτων ὄντες Βαβυλωνίων τῇ μὲν διαιρέσει τῆς πολιτείας παραπλησίαν ἔχουσι τάξιν τοῖς κατʼ Αἴγυπτον ἱερεῦσι· πρὸς γὰρ τῇ θεραπείᾳ τῶν θεῶν τεταγμένοι πάντα τὸν τοῦ ζῆν χρόνον φιλοσοφοῦσι, μεγίστην δόξαν ἔχοντες ἐν ἀστρολογίᾳ.
Now the Chaldaeans, being among the most ancient of the Babylonians, hold a position in the division of the state very similar to that of the priests in Egypt; for having been appointed to the service of the gods, they spend the whole time of their lives in philosophy, possessing the greatest reputation in astrology.
ἀντέχονται δʼ ἐπὶ πολὺ καὶ μαντικῆς, ποιούμενοι προρρήσεις περὶ τῶν μελλόντων, καὶ τῶν μὲν καθαρμοῖς, τῶν δὲ θυσίαις, τῶν δʼ ἄλλαις τισὶν ἐπῳδαῖς ἀποτροπὰς κακῶν καὶ τελειώσεις ἀγαθῶν πειρῶνται πορίζειν.
They also apply themselves for the most part to divination, making predictions about the future, and by purifications for some, by sacrifices for others, and by certain other incantations for still others, they attempt to provide the averting of evils and the fulfillment of good things.
§2.29.3ἐμπειρίαν δʼ ἔχουσι καὶ τῆς διὰ τῶν οἰωνῶν μαντικῆς, ἐνυπνίων τε καὶ τεράτων ἐξηγήσεις ἀποφαίνονται.
They have experience also in the divination through birds, and they declare explanations of dreams and portents.
οὐκ ἀσόφως δὲ ποιοῦνται καὶ τὰ περὶ τὴν ἱεροσκοπίαν ἄκρως ἐπιτυγχάνειν νομίζοντες.
Nor do they proceed unskillfully in the examination of victims, believing that they succeed in this in the highest degree.
τὴν δὲ τούτων μάθησιν ἁπάντων οὐχ ὁμοίαν ποιοῦνται τοῖς τὰ τοιαῦτʼ ἐπιτηδεύουσι τῶν Ἑλλήνων.
But they do not make the learning of all these things in the same manner as those of the Greeks who practice such things.
§2.29.4παρὰ μὲν γὰρ τοῖς Χαλδαίοις ἐκ γένους ἡ τούτων φιλοσοφία παραδέδοται, καὶ παῖς παρὰ πατρὸς διαδέχεται, τῶν ἄλλων λειτουργιῶν πασῶν ἀπολελυμένος.
For among the Chaldaeans, their philosophy is handed down by family, and son inherits it from father, being exempted from all other public duties.
διὸ καὶ γονεῖς ἔχοντες διδασκάλους ἅμα μὲν ἀφθόνως ἅπαντα μανθάνουσιν, ἅμα δὲ τοῖς παραγγελλομένοις προσέχουσι πιστεύοντες βεβαιότερον.
Therefore, having their parents as teachers, they not only learn everything without grudging, but at the same time they attend to the instructions with firmer belief.
ἔπειτʼ εὐθὺς ἐκ παίδων συντρεφόμενοι τοῖς μαθήμασι μεγάλην ἕξιν περιποιοῦνται διά τε τὸ τῆς ἡλικίας εὐδίδακτον καὶ διὰ τὸ πλῆθος τοῦ προσκαρτερουμένου χρόνου.
Then, being brought up together with these studies straight from childhood, they acquire a great habit both because of the ease of learning at that age and because of the length of time they spend in perseverance.
§2.29.5παρὰ δὲ τοῖς Ἕλλησιν ὁ πολλοῖς ἀπαρασκεύως προσιὼν ὀψέ ποτε τῆς φιλοσοφίας ἅπτεται, καὶ μέχρι τινὸς φιλοπονήσας ἀπῆλθε περισπασθεὶς ὑπὸ βιωτικῆς χρείας· ὀλίγοι δέ τινες ἐπὶ φιλοσοφίαν ἀποδύντες ἐργολαβίας ἕνεκεν παραμένουσιν ἐν τῷ μαθήματι, καινοτομοῦντες ἀεὶ περὶ τῶν μεγίστων δογμάτων καὶ τοῖς πρὸ αὐτῶν οὐκ ἀκολουθοῦντες.
But among the Greeks, the one who approaches unprepared often touches philosophy only late in life, and having labored to a certain point, departs, drawn away by the necessities of livelihood; and only some few, stripping themselves for philosophy, remain in the study for the sake of making a profit, always innovating concerning the greatest doctrines and not following those before them.
§2.29.6τοιγαροῦν οἱ μὲν βάρβαροι διαμένοντες ἐπὶ τῶν αὐτῶν ἀεὶ βεβαίως ἕκαστα λαμβάνουσιν, οἱ δʼ Ἕλληνες τοῦ κατὰ τὴν ἐργολαβίαν κέρδους στοχαζόμενοι καινὰς αἱρέσεις κτίζουσι, καὶ περὶ τῶν μεγίστων θεωρημάτων ἀλλήλοις ἀντιδοξοῦντες διχονοεῖν ποιοῦσι τοὺς μανθάνοντας καὶ τὰς ψυχὰς αὐτῶν πλανᾶσθαι, τὸν πάντα βίον ἐν αἰώρᾳ γινομένας καὶ μηδὲν ὅλως πιστεῦσαι δυναμένας βεβαίως· τὰς γοῦν ἐπιφανεστάτας αἱρέσεις τῶν φιλοσόφων εἴ τις ἀκριβῶς ἐξετάζοι, πλεῖστον ὅσον εὑρήσει διαφερούσας ἀλλήλων καὶ περὶ τῶν μεγίστων δοξῶν ἐναντία δοξαζούσας.
Consequently, while the barbarians, remaining always in the same doctrines, receive each of them firmly, the Greeks, aiming at the profit of their business, establish new sects, and by holding opposing views against one another concerning the greatest theorems, they cause those who learn from them to disagree and their souls to wander, being in suspense throughout their whole lives and unable to believe anything at all firmly; at any rate, if one should examine closely the most famous sects of the philosophers, he will find them differing from one another to the greatest extent and holding contrary opinions concerning the greatest doctrines.

Notes

  1. 2.29.2τῶν μὲν καθαρμοῖς, τῶν δὲ θυσίαις, τῶν δʼ ἄλλαις τισὶν ἐπῳδαῖς — The genitives `τῶν μὲν ... τῶν δὲ ... τῶν δʼ` could be taken as partitive neuter genitives referring back to `κακῶν` ("some of the evils..."), but it is more natural to interpret them as masculine demonstrative pronouns referring to the people ("for some, for others, for still others") who receive their services (objective genitive). They are modified by the dative of means `καθαρμοῖς` (purifications), `θυσίαις` (sacrifices), and `ἐπῳδαῖς` (incantations).
  2. 2.29.3τὴν δὲ τούτων μάθησιν ἁπάντων οὐχ ὁμοίαν ... ποιοῦνται τοῖς τὰ τοιαῦτʼ ἐπιτηδεύουσι τῶν Ἑλλήνων — The dative `τοῖς ... ἐπιτηδεύουσι` is governed by the adjective `ὁμοίαν`. This is an instance of brachylogy (condensed comparison), where the learning process (`μάθησιν`) is directly compared to the persons who practice those arts (`τοῖς ἐπιτηδεύουσι`) instead of comparing it to "the learning of the Greeks."
  3. 2.29.5ὁ πολλοῖς ἀπαρασκεύως προσιὼν — The interpretation of the dative `πολλοῖς` varies. One view takes it as a neuter plural dative meaning "to many things (without preparation)," or adverbially as "in many ways." Another view associates it as a dative of time (or ellipse of `πολλοῖς χρόνοις`) modifying `ὀψέ`, meaning "long after/late in life." The former is adopted here as "approaching many things unprepared," emphasizing the Greek lack of systematic dedication compared to the Chaldaeans.
  4. 2.29.6τὰς ψυχὰς αὐτῶν πλανᾶσθαι, τὸν πάντα βίον ἐν αἰώρᾳ γινομένας καὶ μηδὲν ὅλως πιστεῦσαι δυναμένας — The participles `γινομένας` and `δυναμένας` are feminine plural accusatives, agreeing with and directly modifying `τὰς ψυχὰς` (souls), which is the subject accusative of the infinitive `πλανᾶσθαι`. `τὸν πάντα βίον` is an accusative of duration of time ("throughout their whole life").

Cite this passage

Diodorus Siculus, Bibliotheca Historica §2.29.1-2.29.6. Humanitext Reader, https://reader.humanitext.ai/en/text/urn:cts:greekLit:tlg0060.tlg001.humanitext-grc5:2.29.1-2.29.6

Please note the AI-draft status of the translation and the date accessed.

Translation, notes and summary are AI-generated drafts, revised through reader feedback.