The wise man’s path

The history of ancient city-states of the Northern Black Sea region, such as Olbia (also known as Olvia) or Khersones, is an inseparable part of the history of ancient Ukraine. So the reader should not be surprised by the fact that an article on the distant past of the ancient polis of Olbia, which is marked by original Hellenistic coloring, has appeared in the column Ukraina Incognita. Everything recounted in this article occurred on the territory of contemporary Ukraine, in what is now the Mykolaiv region.

Dion Chrysostom was a well-known thinker of the Hellenistic period. He lived in the late 1st and early 2nd centuries A.D., and was born into a wealthy family in the Bithynian town of Prusa (now Bursa, in northwestern Turkey). In his youth he traveled to Rome, where he won a reputation as a philosopher and orator. During the reign of Emperor Domician he was banished from Rome for political reasons and lost the right to live even in his native province of Bithynia. He then lived the life of a wandering philosopher. Fate propelled him to the farthest corners of the Roman Empire, where he earned an occasional living as a manual laborer. Later Dion wrote that it was only in the homes of the poor that he experienced true hospitality.

During his exile Dion wrote a series of speeches, including the Borysphenite Speech Declaimed in the Fatherland, which was written in the spirit of the Cynics, a popular philosophy at the time. After the assassination of Domician by a group of conspirators, he returned to Rome, where he became a member of a circle close to Emperor Trajan.

At the end of the 1st century B.C. Dion spent time in the lands of the Northern Black Sea region. He visited one of the largest cities in the region, Olbia. The Borysphenite Speech Declaimed in the Fatherland appeared as a result of this visit. This work is a valuable written monument that can help to reconstruct the various spheres of life of the residents of Olbia.

When Dion visited Olbia, this city, which he named “Borysphen,” was experiencing some difficult times. In the middle of the 1st century B.C. many Greek cities of the Northern Black Sea region, including Olbia, had been plundered by the war-happy Getae tribes. Although the city had been rebuilt, it had not managed to restore the level of economic and cultural development it had attained before the raids. Dion describes it in his Borysphenite Speech this way:

“The city of the Borysphenites is smaller than it used to be in the days of its glory because of frequent wars and plundering. Situated among barbarians, and the most warlike ones, it was attacked numerous times and captured several times by the enemies. The last and most serious devastation was no more than 150 years ago: the Getae captured it and other cities on the left bank of the Pontus [Black Sea], as far as Apollonia. As a result, the affairs of the local Hellenes began to decline: some cities had not been rebuilt, while other cities were neglected. In addition, masses of barbarians were flooding in. Much plundering had taken place in other cities of the scattered Hellenic lands. The Borysphenites returned to the city after the disaster. It seems to me that this took place according to the wish of the Scythians, who needed the trade and visits from the Hellenes, who after the destruction of the city stopped coming here because they did not find their own tribesmen who could welcome them. The Scythians themselves did not know how, much less want, to provide them with a trading place of the Hellenic type. The past devastation is attested by the shabby appearance of the buildings and the cramped location of the city in a small space. It is built within the limits of a small part of the former city settlement, where a few towers remain, which correspond neither to the size nor the might of the contemporary city. The space between them is packed with little houses and encircled by a low and weak wall. Some towers stand far from the area inhabited today-that is why it is difficult to imagine that they belong to the same city. All this serves as clear signs of its devastation, as well as the fact that not a single statue is left in the temples. They are all damaged, like those that once stood on tombstones.”

Dion writes that life in Olbia is far from peaceful. Nomads often attack the city. In his Borysphenite Speech he mentions one of their raids, which he witnessed during his stay in Olbia.

However, despite the unfavorable circumstances, the cultural life of the city did not die. A significant number of Olbia’s residents were interested both in poetry and philosophy.

Homer’s works were well known and highly valued by the people of the city. Dion writes: “Nearly every Borysphenite reads this poet attentively. Perhaps it’s because even today they are still so warlike, or maybe thanks to their love of Achilles. They respect him very much. They built him a temple on the so-called Island of Achilles, and another one right in the city. They don’t recognize anybody but Homer.” Callistratus, an Olbian, even said that Achilles is their god, and Homer is revered on a level equal with the gods.

Judging by Dion’s words, the Olbians were attracted by Homer’s descriptions of battles and examples of manly courage. It served as a kind of example for them. The militant character of his poetry corresponded to their mood, as they were constantly forced to defend themselves. Dion also mentions that there were blind poets in Olbia, who tried to create in the Homeric style.

Thus, strong Homeric traditions existed in the city. Here they continued to venerate Homer, while in “Mother-Greece” the cult of this legendary poet and singer had receded into the distant past.

The reference to the blind poets of Olbia is fascinating. The tradition of blind people acting as poets did not exist in Greece, at least not at that time. This tradition may have been born on the Northern Black Sea Coast with its harsh conditions. The local Greek cities were under constant threat from the incursions of nomadic barbarians. Men were forced to fight all the time. That is why engaging in art, particularly poetry, was for them a “forbidden luxury.” People with physical disabilities became poet-singers, especially the blind, who compensated for their lack of sight with keen hearing. It cannot be excluded that this tradition was passed from the Greeks to the Ukrainians, who were practically the only European nation with blind poet-singers (kobzars). It is worth mentioning that Taras Shevchenko (not haphazardly) drew parallels between Homer’s verses and Ukrainian folk dumas.

A very characteristic discussion between Dion and the Olbians took place. It is described in the Borysphenite Speech the following way: “I asked Callistratus jokingly: ‘Callistratus, who in your opinion is the better poet — Homer or Phocylides?’ ‘I don’t even know the other poet’s name,’ replied Callistratus, smiling, ‘And probably the others present here don’t know it either. We do not recognize any other poet but Homer. His name is known almost to everyone.’

“Indeed their poets only mention Homer in their verses, which are read on different occasions but especially before battles to enliven their compatriots. “You don’t know Phocylides,” Dion said. “But among other things he is one of a number of famous poets. When a merchant who has never been in your city before comes to you, you do not spread any bad gossip about him at once, but first you taste his wine or sample the other goods he has brought, and only then do you buy his goods if you like them, or leave them if you don’t. The same with Phocylides’s poetry...You can try a small sample of it, as he is not one of those who weave long verses, like your poet, who recounts one battle in more than five thousand verses. His poems contain two or three verses from beginning to end. That’s why he reflects himself and his name in every thought, treating it as something very serious and valuable, unlike Homer, who never mentioned himself in his poems.

“Does it seem unreasonable to you that Phocylides mentions his name in the following line? ‘And Phocylides speaks: a small town on a cape, well governed, is better than an indefatigable Nineveh.’ Are not these words worth more than the entire Iliad and Odyssey to thoughtful listeners? Is it more useful for you to listen about Achilles’ leaps, attacks, as well as his voice with which he frightened the Trojans and forced them to retreat? Is it more advantageous for you to study or teach that a well-governed small town on a rocky cape is better and happier than a big city on a flat and vast plain, if it is inhabited by stupid people who know neither order nor law?

Callistratus didn’t like my words very much. ‘Visitor,’ he said. ‘The fact of the matter is that we love you and respect you very much. Otherwise, not a single Borysphenite would tolerate such attacks on Homer and Achilles ...’ Wishing to calm him and lead to something useful, I said: ‘I beg your pardon for Homer, if I said something wrong. Next time we’ll praise Achilles and Homer, since his language will seem to be just. And now it would be better to analyze Phocylides’s phrase. In my opinion, he spoke very well about the town.’”

Some explanations are in order here. Phocylides was an Ionic poet and intellectual, who lived in the 6 th century B.C. He was one of several ancient Greek writers, who were trying to provide a rational explanation of problems, including social ones.

Dion wants to interest Callistratus and other residents of Olbia in the problem of rational and effective city management. But they do not respond. Callistratus abandons the topic and talks about the nomads’ raids. “Pardon me,” he said, “You see that all these people also want to listen to you, and for that purpose they have come here to the river, although there’s no peace at all in their souls. You know that the Scythians raided us yesterday at noon and killed some sentries, and probably took some others prisoner. We still do not have any reliable information because those who escaped did not flee to the city and are now far from here.”

So, the problem of defense is far more important for the inhabitants of Olbia than rational and effective city management. They concentrated all their attention on defense. It is no wonder that they are not interested in social and political issues.

Dion Chrysostom wanted to raise these issues in his speech to the residents of Olbia, but was received with indifference. Hierosonthes of Olbia asked him to change the topic.

“One of those present, an aging man, and a highly respected one, raised his voice and said: ‘Dear guest, please, do not consider this rudeness or barbarism that I have prevented you from speaking. We do not have the opportunity to hear a great number of philosophical speeches and choose who wants to listen to what. That is why your arrival is like a miracle for us. The Hellenes come here mostly looking for a name. In fact, they are worse barbarians than we are. They are merchants and hucksters, who bring shabby rags and nasty wine and cart away our goods that are in no way inferior to theirs. It seems you have been sent by Achilles himself from his island, and we are glad to see you and happy to listen to everything you tell us. However, we do not think it will last long. But we do not wish this anyway. On the contrary, we wish you a quick and safe journey home. Now that you have raised the question of divine rule over the world in your speech, I was very captivated and noticed that all the people present are listening to your words with great attention. Everything you said seemed wonderful and a worthy subject for a speech. We are inexperienced in sophisticated philosophy, but, as you know, we love Homer, and some of us love Plato too. I belong to the latter, as you can see. I always, within the limits of my strength, study his works. Although, perhaps, it is surprising that a citizen who is most similar to a barbarian is passionate about and studying the finest representative of Hellenism and wisdom. It is as though a half-blind man were looking only at the sun, turning away from another light. This is our situation here. If you want to please us, postpone your speech until tomorrow. Let’s hope our neighbors will not make any disturbance, making it necessary for us to deal with them, as it happens so often. And now tell us about divine rule or order of the universe, calling it however you please. Tell us how it was arranged, and how it works. And keep speaking with Plato’s clarity, just as you seemed to have been doing. Although we may be no experts on philosophical matters, but at least, thanks to our habit, we understand Plato’s language, which is exalted and close to that of Homer.’

I liked this old man’s simplicity, and I responded with a smile: ‘Dear Hierosonthes, if yesterday during the enemies’ attack you had suggested I take a sword and fight as Achilles did, I would have accepted the first, I would have taken the sword and fought for my friends, but I would not have been able to accomplish the second part and fight as Achilles did. And now I am accomplishing the first part of your request, and I am going to try to make a speech, but I am quite reluctant to compete with men far mightier than I am — with Plato or Homer. So Eurithes, as the poet said, had a bad time, when he chose to compete with the better ones. There will be no lack of effort on my part.’”

As we can see, the people of Olbia valued Plato as much as Homer. Some of them, like Hierosonthes, constantly studied his works, considering this intellectual one of the best representatives of the Hellenic civilization. Of course, the level of philosophical culture among the residents of Olbia was inferior to that of the capital. It was as if they were still on the level of the “classical period” of philosophy and seemed to be unacquainted with the philosophy of the Hellenic period. However, Plato’s authority was not disputed even in the Hellenic period. Moreover, his theories were somewhat revived in the form of Neoplatonism.

The Borysphenite Speech indicates a very interesting fact. Even in the remotest areas of the ancient world, philosophy and Homer’s epic poetry were among the central elements of cultural life and played an important role in cultural communication. Educated Greeks had a certain idea about the views of the famous philosophers, primarily Plato. Accordingly, they were able to discuss philosophical issues. Thus, philosophers’ public talks, like Dion Chrysostom’s in Olbia, followed by discussions, were common. At the very least it shows that philosophy had ceased to be an esoteric “wisdom for chosen ones,” as it had been in the pre-Socratic and classical periods, but had become common knowledge.