Before the One Ring, created by Sauron during the Second Age, Plato created, as a thought experiment, the Ring of Gyges which gave its wearer the cloak of invisibility. Gyges discovered that when he was invisible, he could commit immoral acts and crimes without suffering any adverse consequences or retribution from society.
Plato in his Republic, using the ring of invisibility as an analogy, explores man’s ability to remain honest and moral in the face of immunity from all consequences. He concludes that if one is free of any consequences he will act in his own self-interest, justice be damned, or as the 19th century historian and writer, Lord Acton states, “Power tends to corrupt, and absolute power corrupts absolutely.”
This leads Plato, through the lips of Socrates, to suggest that justice is not a social construct but an inherent quality of one’s soul. The soul must be in harmony with one’s actions and a harmonious soul contributes to a just society. Socrates believed and advised, and he followed his advice, that a harmonious and pure soul leads to true happiness and fulfillment or as the ancient Greeks called it: eudaimonia. For Aristotle eudaimonia is the highest human good and the only human good that is desirable for its own sake, an end in itself. Justice is a by-product of true happiness. Unhappy people and unhappy societies are not just people and just societies.
J.R.R. Tolkien, not only a writer but also a philologist, most certainly was aware of Plato’s Ring of Gyges as an analogy of ultimate power when he used his One Ring in the Lord of the Rings as the definitive symbol of man’s quest to resist and fight evil.
Source: The Republic by Plato. Reason and Meaning.com. Philosophy Terms. Oxford Reference. Graphic: The One Ring, Good Free Photos.
Phaedo is the fourth and final Socratic dialogue by Plato (the others being Euthyphro, Apology, and Crito) discussing the day Socrates was put to death by the Athenian state. Phaedo, who was with Socrates on the day of his death, is in the Greek city of Phlius at a later time and is asked by his friend Echecrates to tell him all about that eventful day.
The dialogue begins with Socrates proposing that a philosopher should look forward to death, but it is immoral for one to take his own life. He posits that the soul is immortal and one’s life should be geared to keeping one’s soul pure. He then provides three, or four depending on interpretations, arguments for the immortality of the soul. First, he puts forth the cyclical argument that death follows life which is followed by death and so on. Second, he proposes that we are born knowing what our souls knew before birth, we just can’t remember it until the proper questions are raised. Finally, Socrates puts forth the Affinity argument which states that the body is mortal and visible, and the soul is immortal and invisible.
After these arguments Socrates introduces Forms, actually a Platonic idea, the fourth argument according to some, sometimes known as the two-world theory where reality is set against what our senses tell us. Our senses give us a visible but imperfect perception of the world as opposed to Forms which are only conceived in one’s mind and are invisible and unchanging.
At the end of the dialog Socrates tells his audience the myth of Er, a discussion of where to soul goes upon death. He then says his goodbyes, drinks hemlock, and slowly dies.
The Phaedo is more a compilation of Plato’s beliefs than a thorough discussion of Socratic philosophy, especially the discussions of Forms.
Source: Ancient Greek Philosophers, translated by Benjamin Jowett, published 2018. Phaedo by Tim Connolly, Internet Encyclopedia of Philosophy. Graphic: Copy of a Bust of Plato, original by Silanion. Photo of bust by Nguyen, 2009.
“Let no one be slow to seek wisdom when he is young nor weary in the search thereof when he is grown old. For no age is too early or too late for the health of the soul.”
So begins the third and fourth century BC Greek philosopher, Epicurus in his letter to Menoeceus, although who Menoeceus was, has been lost to the ages. Epicurus was a Greek philosopher born on the island of Samos in the Aegean Sea off the coast of Turkey. He established a school next to Plato’s in Athens and taught that one’s purpose in life was to lead a happy, tranquil, self-sufficient life, a pleasant life, and not to fear death.
Epicurus taught that after death there is nothing. Death is/was the end of the body and soul; teaching that self-guilt and shame were the only methods available to prevent the world from overflowing with psychopaths. This is not far from the current Pope’s thoughts on Hell being an empty shell, a place of nothingness. Socrates, on the other hand, taught that the soul is eternal, and one must strive to keep it bright and shiny.
Epicurus ended his letter to Menoeceus, “Meditate therefore on these things (a pleasant life) and things akin to them night and day by yourself, and with a companion like to yourself, and never shall you be disturbed waking or asleep, but you shall live like a god among men. For a man who lives among immortal blessings is not like to a mortal being.”
Sources: “Ancient Greek Philosophers”, numerous translators, published 2018 and Manchester.edu (Indiana). Photo of a bust of Epicurus by Nguyen, public domain.
Stephen Mitchell was born in Brooklyn in 1943 (80ish), educated at ‘Ivy League’ schools in the US and France, and, quoting his words, “de-educated through intensive Zen practice“. That may be just a spoonful of humor, it is though a spoonful of humility, and a large serving of Zen-Socratic wisdom. A wisdom that becomes one that reflects upon his life and realizes his education has granted him neither knowledge nor wisdom. He does not say what the Ivy League has instilled in him, but the derivation of any real value from those hallowed halls, as seen from the Zen rear-view mirror, appears minimal.
In an interview with the Los Angeles Times, he ruminates that “If I’m a scholar, I’m an amateur“. A humble observation in the truest form of the personal quest for fulfillment and enlightenment. In the same interview, elaborating on Chuang-tzu in Mitchell’s ‘The Second Book of the Tao‘, he says: “I have no pretensions to scholarship. I just love to play with the Taoist masters. For them, nothing is sacred. The best tribute is contradiction.” Again, humility before all, all before self.
In a separate interview with Scott London also discussing ‘The Second Book of the Tao‘ Mitchell relates the teachings of Chuang-tzu as a philosophy of the unassuming and the simple life. “There was nothing to live up to,” he says. “There was only a passion for the genuine, a fascination with words, and a constant awareness that the ancient Masters are alive and well in the mind that doesn’t know a thing.” Mitchell personifies and lives that philosophy.
Mitchell has translated and authored many books including the bestselling Tao Te Ching, Gilgamesh, The Gospel According to Jesus, and his latest book, The First Christmas released in 2021. He is also the coauthor of three of his wife Byron Katie’s bestselling books: Loving What Is, A Thousand Names for Joy, and A Mind at Home with Itself and numerous children’s books.
The Discovery of the Story of Gilgamesh:
The Epic of Gilgamesh was, in the beginning, a series of Sumerian poems/stories likely passed down through the ages as oral histories before being written down in Akkadian 700-1000 years after the reign of the mythical/historical King of Uruk: Gilgamesh.
Mitchell may have been introduced to the literary stature of Gilgamesh while translating the Austrian mystic poet, Rainer Marie Rilke. Rilke wrote at the end of 1916. “I … consider it to be among the greatest things (the poem Gilgamesh) that can happen to a person. I have immersed myself in [it], and in these truly gigantic fragments I have experienced measures and forms that belong with the supreme works that the conjuring Word has ever produced.”
The poem, written in Assaryian cuneiform script, on clay tablets, was discovered by Austen Henry Layard while excavating mounds, beginning in 1844, around what is now known as the city of Mosul. The mounds turned out to be the remains of the ancient Assyrian capital palaces of Nineveh including the library of King Ashurbanipal or Ashur Banipal (668-627 BC) depending on the source. Over 25,000 clay tablets from the library, twelve of which contained the poem, were shipped back to the British Museum. It took until 1872 before the poem was discovered among this immense trove of tablets and in 1872 George Smith translated and published the poem. These twelve tablets contain the fullest version of the poem found to date.
The first surviving version of the combined epic is known as the Old Babylonian version and dates from the 18th century BC. The longer and more complete copy of the poem, from King Ashurbanipal’s library is from the 10th to the 13th centuries BC and is known as the Standard version. Currently seventy-three fragments, possibly more, of the Standard version have been discovered containing some two thousand lines of the original, which is surmised to be three thousand lines long.
Mitchell mainly adapts the Standard version into a contemporary English language poem with gap filler supplied by the Old Babylonian version. Where there is no original material to complete known gaps, Mitchell has contributed original work to provide clarity and to maintain continuity.
The Man of Gilgamesh:
Gilgamesh is accepted as being the 5th king of Uruk, possibly reigning roughly in the 26th century BC (2800-2500 BC) for 126 years. Some believe the long reign of 126 years may actually be a number in base six which would equate to 54 years in base ten. Very little is known of his reign with the exception that he built the walls Uruk, is listed in the Sumerian King list, and is mentioned as a contemporary of Aga, son of King Enmebaragesi of Kish.
Aga, who ruled over Sumer for 625 years, is the antagonist in the Sumerian poem ‘Gilgamesh and Aga‘, recording the King of Kish’s siege of Uruk after Gilgamesh refused to submit to him. From the poem Aga commands Gilgamesh and the citizens of Uruk to work forever as slaves on Kish’s irrigation projects.
There are wells to be finished. There are wells in the land to be finished. There are shallow wells in the land to be completed. There are deep wells and hoisting ropes to be completed
Gilgamesh is made King of Uruk for his defiance and resistance to Aga’s demands. King Gilgamesh captures Aga on the 10th day of the siege but sets him free to return to Kish.
The Land of Gilgamesh:
Uruk was a Sumerian city-state established in the southern reaches of Mesopotamia and was located on the east bank of the Euphrates River. The river today, through the process of river channel migration, is much further to the west. The city and its surrounding area were home to about 40,000-125,000 people, who during the time of Gilgamesh controlled the entire Sumer area.
The Sumerian area and Uruk lay claim to the beginnings of civilization, urbanization, laws, and writing. Cuneiform, wedge shaped writing on clay tablets and the earliest known system of writing, dates to the fourth millennium BC with the oldest examples being inventories of goods stored and transported in and out of the Sumer area.
The oldest known surviving law code, the Code of Ur-Nammu, in the world comes down through the ages from the Sumerian king Ur-Nammu or his son Shulgi of Ur during the last half of 21st century through the beginning of 20th century BC. The Code of Urukagina is older but is known only through references in other ancient writings. The better-known Babylonian Code of Hammurabi is younger and dates from the eighteenth-century BC.
The greatest architectural monument of Uruk was the White Temple built upon the Anu Ziggurat during the fourth millennium. The temple was thirteen meters high and 22.3 x 17.5 meters in depth and width. It stood upon a ziggurat with dimensions of 50 x 46 x 10 meters in depth, width, and height, respectively. On the flat plains surrounding Uruk it was visible in the distance for kilometers.
German archaeological excavations in 2003, conducted in and around the old riverbed of the Euphrates, have reportedly revealed garden enclosures, specific buildings, and structures described in The Epic of Gilgamesh, including Gilgamesh’s tomb. According to The Death of Gilgamesh, he was buried at the bottom of the Euphrates when the waters parted after he died. There is debate whether these excavations and discoveries exist or are a hoax. These discoveries have not been confirmed and no updates from the original can be found but one of the original authors of the 2003 study is Jorg Fassbinder, a geophysical archeologist associated with the University of Munich.
Uruk is also recognized as the city of Erech, founded by Nimrod, great-grandson of Noah, as mentioned in Genesis 10:10:
8And Cush begat Nimrod: he began to be a mighty one in the earth.
9He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.
10And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.
11Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah
The Legend of Gilgamesh:
Gilgamesh in Sumerian possibly means ‘The Old Man Is a Young Man’ or ‘The Ancestor Was a Hero’. An immortal Hero, a synthesis that brings us to the story and plot of Gilgamesh.
Gilgamesh is the epic hero of the times. Dashing, brave, adventurous; a seeker of immortality and wisdom but not much in the way of kingly benevolence. The gods knowing Gilgamesh lacked wisdom sent him his twin and his opposite: Enkidu. Enkidu became Gilgamesh’s brother and constant companion. Thus begins the quest of Gilgamesh to find himself. It is far more than that, though, as Mitchell explains:
“Part of the fascination of Gilgamesh (the story and person) is that, like any great work of literature, it has much to tell us about ourselves. In giving voice to grief and the fear of death, perhaps more powerfully than any book written after it, in portraying love and vulnerability and the quest for wisdom, it has become a personal testimony for millions of readers in dozens of languages.“
Gilgamesh, as with some of his readers of today, is slow to learn the lessons of life, slow to acquire wisdom even when it is given to him/us for free. From the old Babylonian Version in Book X, Siduri, a wise matron brewer of beer offers Gilgamesh an opiate of advice for his pain brought on through the death of his brother Enkidu.
“Gilgamesh, where are you roaming? You will never find the eternal life that you seek. When the gods created mankind, they also created death, and they held back eternal life for themselves alone. Humans are born, they live, then they die, this is the order that the gods have decreed. But until the end comes, enjoy your life, spend it in happiness, not despair. Savour your food, make each of your days a delight, bathe and anoint yourself, wear bright clothes that are sparkling clean, let music and dancing fill your house, love the child who holds you by the hand, and give your wife pleasure in your embrace. That is the best way for a man to live.”
Gilgamesh declines the advice to live for the day and continues with his quest for immortality.
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