Aeschylus’ Death, a Genuine Tragedy or Murder Cover Up?

Legend tells us that Aeschylus died from fatal wounds caused by a tortoise falling on his head. Apparently, this freak accident was due to the victim’s bald noggin being mistaken as a rock by a hungry eagle who dropped the tortoise in order to crack open the shell and devour the soft inner flesh. Thus, two tragedies in one – Aeschylus died and an eagle was deprived of its dinner.

The death of Aeschylus, Maso Finiguerra (c.1400s). Source: Ancient Origins

While it is common practice for eagles to drop tortoises to smash their shells, Aeschylus, the great Ancient Greek playwright, born in 525/524 BCE, is potentially the only unfortunate soul in the history of humankind to have met his end due to being confused with a lump of hard stone. Rocks are still, human heads move. Further, as implied by the saying “to have eyes like an eagle”, eagles have exceptionally good eyesight. How then could an eagle make such a error? Or was Aeschylus an exceptionally still man?

Comparison of bald head (Source: Wikipedia Commons) and round rock (Source: Brooklyn Museum).

The poet Aeschylus’ departure was not voluntary, but the novelty of the occurrence makes it worth mention. He was in Sicily. Leaving the walls of the town where he was staying, he sat down in a sunny spot. An eagle carrying a tortoise was above him. Deceived by the gleam of his hairless skull, it dashed the tortoise against it, as though it were a stone, in order to feed on the flesh of the broken animal. By that blow the origin and beginning of more perfect tragedy was extinguished.

VALERIUS MAXIMUS, c.1-100CE, Memorable Doings and Sayings

Was Aeschylus sitting as still as a rock? Or did this particular eagle have poor eyesight? It’s not impossible for a person to die from an airborne reptile, but still, I can’t help but speculate if this fateful ending was really the imaginative concoction of a fellow dramatist rather than a freak of nature. Or was it a cover up for something more sinister … I’ll go over the drama aspect first.

Drama. The Ancient Greeks were masters of captivating audiences with their enthralling storylines full of tragedy, double meanings, and allegorical puns. Aeschylus was particularly good at writing plays, as evidenced by his numerous winning of awards (equivalent to today’s Hollywood’s Golden Globe awards). He set the bar so high he’s been dubbed the father of tragedy. In addition to mastering the art of story telling, he innovated stage productions by introducing multiple characters who had dialogues with each other. The standard for theatre plays prior to Aeschylus was to have a single actor presenting a monologue with an accompanying chorus. Aeschylus’ innovation of drama conventions with multiple characters interacting with each other in dialogues is still followed by playwrights today.

The Ancient Greeks were great thinkers and as a society who loved philosophy, their dramas were filled with irony and puns, subtle gestures, multiple storylines, symbolism, ethical references, and moral lessons. Thus it seems more than fitting for Aeschylus’ death to have same elements. Additionally, the Greeks (like many ancients) were staunch believers in prophecy and destiny … and apparently, according Pliny, Aeschylus spent a lot of time outdoors because he’d been told by a fortune teller that he was going to die by a falling object indoors … tragically, this prophecy was half right and/or the laws of destiny found a way to demonstrate their authority despite Aeschylus best efforts to avoid the Gods’ will.

The layers of intrigue associated with Aeschylus’ death are just superb! However, simply recognising similar elements between Greek drama and the circumstances surrounding Aeschylus’ death are not sufficient to suspect the details were purely the fabrication of an astute creative mind. A motive is needed if one really wants to claim a conspiracy was at hand.

Why would anyone want to kill a playwright then lie about how it happened? A potential explanation is zealous devotion to religious protocols. The ancient religion to be put on the stand for this cold case is the Eleusinian Mysteries. On a surface level, this cult worshipped the Goddess Demeter who was associated with the growing of crops, as told in the Homeric poem about Hades’ abduction of Kore (also known as Persephone).

The Eleusinian Mysteries were the dominate cult of the Classical Era. At least once in a lifetime anyone who could speak Greek, whether they be male, female, free, slave, child, or other, were expected to partake in annual festivals that included a walk from Athens to the cult centre in Eleusis; a journey that took approximately nine days. Many who could not speak Greek were also interested in the festival, however, access to the mysteries were denied to all those who did not meet the language requirement. (Several centuries later permission was extended to all Roman citizens.)

The origin of the Eleusinian Mysteries extends back to the grass roots of Greek culture, to what is termed the Greek Dark Ages (c.1100-750BCE). There are few written records of this era, however, there is reason to suspect it had some egalitarian aspects, as evidenced in records of women owning property. Traditionally, Homeric poems were passed down orally, till about c.800BCE when they were penned in Greek (the Greek alphabet developed via influence from the Phoenician alphabet – this point is mentioned to highlight the fact that Greek culture did not evolve in a vacuum).

The Eleusinian temple was built on a shoreline that had an underground cave (this where Hades took Kore). The earliest known building on the ground above the cave was a Mycenaean Megaron, which consisted of a central hall with small spaces attached to the edges (as per the myth it was built to honour Demeter). The style was typical to the region from about 1380BCE to 1190BCE. Over the years, the temple was repaired, replaced, and expanded according to maintenance needs and population increases. In Aeschylus’ lifetime it was a geometric building with a large rectangular hall, most probably constructed with what would later become known as Classical Greek Columns.

The Eleusinian Mysteries were considered to be of up most importance, so much so, that cease fires and temporary peace treaties between conflicting groups were honoured in weeks leading up to the festival to allow pilgrims to travel and partake in the rites without delays or safety fears. To emphasis how important the Eleusinian Mysteries were to the Greeks, I’ll say that again, wars stopped every year to allow the great festival to go ahead without interruption.

Very few precise details are known about the beliefs and customs of the Eleusinian Mysteries. What is known is that it had a hierarchical structure. The ceremonies of entrance level initiations could be witnessed by crowds, however, higher level initiations were done in private, possibly within the caves below the temple.

Secrecy over the rites, ceremonies, and rank of individuals was strictly guarded. Males and females were separated during certain parts of the rites, thus each gender had equivalent leadership in so far as priestesses lead women and priests lead men. The person/s in highest position/s were called the hierophant. The process of obtaining this post is not known. The level of secrecy was so high, it is believed the hierophant had their face covered during rites so as no one knew their identity. Like I said, secrets were strictly guarded. Under Greek law, anyone who disclosed details of the Mysteries to an uninitiated person could be charged as having committed a crime against the state. If found guilty, punishment was death. Which brings me back to Aeschylus.

Aeschylus was accused of revealing Eleusinian Mystery secrets in his plays. Specifically, there are reports of calamity during a production of Prometheus Bound. Members of the crowd supposedly attempted to kill Aeschylus on the spot because the drama contained direct references to sacred knowledge. Potentially, this didn’t eventuate because doing so would make it clear what those secrets were and who had been initiated to a rank of knowing such information. When formally questioned, Aeschylus escaped persecution by claiming he did not know what the mysteries were, therefore any reference to them in his play were done so with ignorance. In order for this defence to be validated members of the law establishment must have had access to the secret records of who was initiated and to what level. Moreover, the accusers and legal teams knew the significance of what may or may not have been revealed in the play.

The situation of Aeschylus’ charges and subsequent acquittal implies the law officials did know the Eleusinian Mysteries and they were privy to knowing the secret doctrines. Conspiracy theorists could have a field day speculating the connections between religion, wealthy families, and the leadership of Ancient Greece. On the outside, their culture and governance had a veneer of democratic rulership, however, beneath this was a web of secret connections that can be affiliated with the Eleusinian Mysteries.

To add insult to injury, not only was Aeschylus accused of revealing religious secrets, he also made cynical references to aristocratic rulership in his play Eumenides that were not well received by all viewers.

Given the common aristocratic desire to maintain power through the status quo, I can’t help but wonder if Aeschylus was quietly disposed of then an elaborate cover up story told? In my imagination, I wonder if “Death by tortoise” was a code name of a mission given to Ancient Greek special agents … a secret operation that needed to be carried out in order to silence a social media influencer … then again, maybe that is just my imagination going wild.

As a sidenote, it is interesting to ponder the premise of absolute secrecy associated with cultic practices. This scenario was by no means unique to Ancient Greece and the Eleusisian Mysteries. Judaism, Orphism, Mithraism, and several other ancient religions, including Early Christianity, all have subtle indications that their faith was cloaked in sacred shrouds of mystery. (E.g., one of the reasons the Pharisees’ wanted Jesus killed was because he dared to educate the masses about hidden codes within the scriptures; Luke 24:27). The question is, how many of these cults perceived the death penalty as being justified if anyone went against group rules by choosing to act openly, with transparent expressions of religious doctrines? Ancient worlds held very different attitudes towards knowledge and education compared to that of today. Time and time again it can be observed that aristocratic structures placed limits on access to education so as to preserve and maintain upper and lower levels of citizens. Keeping “lower classes”, like slaves, women, and manual labourers ignorant of information was a means of elevating “upper classes”, like men, senators, kings, queens, and priests to a divine sphere affiliated with the Gods.

As many have said, knowledge is power. And sometimes those in power will kill in order to maintain their position and keep others ignorant. The use of so-called divine reasoning based upon the authority of the Heavens as justification was more readily accepted in the past than contemporary times.

Through chance or design, in addition to being highly entertaining, Aeschylus dramas presented ideas that promoted thought and expansions of the mind. To share such information may have been deemed threatening to those in power who did not want their status overthrow. As stated earlier, it is possible Aeschylus was killed by a tortoise falling on his head, and personally, I am one to believe that sometimes truth is stranger than fiction … but all the same, an eagle mistaking a bald head for a stone sounds like a tall tale.

Aeschylus’ death is cold case that will probably never be reopened. The evidence for or against foul play has long expired … but still I wonder …

For more research and explorations of ancient religions, the history of education, and mental health topics visit the Renaissance Wellbeings blog page.


Eleusis, Telesterion (Building). (2022).,%20Telesterion&object=Building

Theodoros Karasavvas. (2018). Eagle Mistakes Bald Head for a Rock: The Bizarre Circumstances Surrounding the Death of Aeschylus.; Ancient Origins.

Interpreting The Four Horsemen Of The Apocalypse In A Historical Context

The Book of Revelations in the Christian Bible is a controversial and influential book. It’s basic storyline, that of an apocalyptic end of the world, has persuaded men, women, children, and others into fearing God and believing unprecedented doom will occur if Christian beliefs aren’t followed. Ever since the first century, there have been individuals who proclaim the apocalypse is just around the corner; see below for a brief list. In today’s environment of Covid-19, natural disasters, nuclear weapon technology, and financial hardships, there is no shortage of doomsday leaders who believe the real time of the tribulation is now. But what if they are all wrong? What if the symbology used by John the Elder (the credited author of Revelations) has been taken literally when it should be metaphorical? In this blog I explore a possible interpretation that takes into account how the symbolism can be read in a historical context.

List of dates predicted for apocalyptic events

Predicted YearPerson/sDetails of Apocalypse
66–70Simon bar Giora, Jewish EssenesThe Jewish Essene sect of ascetics saw the Jewish uprising against the Romans in 66–70 in Judea as the final end-time battle which would bring about the arrival of the Messiah.
365Hilary of PoitiersThis early French bishop announced the end of the world would happen during this year.
375–400Martin of ToursThis French bishop stated that the world would end before 400 AD, writing, “There is no doubt that the Antichrist has already been born. Firmly established already in his early years, he will, after reaching maturity, achieve supreme power.”
847ThiotaThis Christian declared in 847 that the world would end that year, though later confessed the prediction was fraudulent and was publicly flogged.
1033Various ChristiansFollowing the failure of the prediction for 1 January 1000, some theorists proposed that the end would occur 1000 years after Jesus’ death, instead of his birth.
1346–1351Various EuropeansThe Black Death spreading across Europe was interpreted by many as the sign of the end of times.
1524London astrologersA group of astrologers in London predicted the world would end by a flood starting in London, based on calculations made the previous June. Twenty thousand Londoners left their homes and headed for higher ground in anticipation.
For more predictions see:

The standard interpretation of the Four Horsemen is: 

“The first horseman, a conqueror with a bow and crown, rides a white horse, which scholars sometimes interpret to symbolize Christ or the Antichrist; the second horseman is given a great sword and rides a red horse, symbolizing war and bloodshed; the third carries a balance scale, rides a black horse, and symbolizes famine; and the fourth horseman rides a pale horse and is identified as Death.”

Encyclopaedia Britannica

To me, this explanation is too simple; the descriptions of white, red, black, and pale horses beacons more investigation than the literal presentation of a Christ/Antichrist, war, famine, and death. In Did the White Horseman have a bow, bow, and bow? I demonstrate how interpretations of homophones can significantly alter the interpretation of Bible passages, further, I highlight that common, contemporary interpretations are not necessarily correct if translations issues, like punctuation, are not accounted for. As a continuation, a major flaw I perceive in many Bible interpretations is that the meaning of symbols are not viewed in relation to their historical significance and cultural context. But before delving into alternative ways of viewing the Four Horsemen, I’d like to do a little thought experiment.

Imagine: You are John the Elder, a citizen of Ephesus in approximately 96 CE. You have a spiritual experience in which prophetic visions are placed in your mind. Now imagine what language the Holy Spirit would use to communicate with you. Would you expect it to use a symbolic language that you understood? Or a symbolic language that you did not understand but people in the future might? To put it more crudely, if you spoke English, would you expect a spiritual being to communicate with you in English or a language you don’t know? Would you write down your vision using icons you did not understand? Or would you record the vision according to your own comprehension level?

Speaking in tongues aside, the chances are you’d receive a message from the Holy Spirit in a language you could comprehend, and you’d pass on your message in a manner that others could also comprehend. But also remember that you may be persecuted by Roman authorities for your beliefs, hence, you may want to disguise what you are saying so as it looks like it is not “Christian”. If only there were a symbolic code you could use …

Contrary to some theorists (like psychoanalysts) language and symbolic communication is not consistent over time or cultures. Pictures and symbols are a form of language, and just like any type of communication, these evolve over time. Human communication is in a constant flux that develops due to standard meanings being reused and blended with creative impulses that alter previous meanings. When changes to symbolic language is done deliberately, it can effectively make an “in” and an “out” group, that is those who understand the communication and those who do not … I can’t help but wonder if Early Christians who were afraid of persecution may have deliberately manipulated language and pre-existing symbols to avoid having their beliefs scrutinised?

When new words, phrases, or concepts get known and/or accepted by large groups of people they develop a cultural context. For example, if you were to tell someone in their eighties that you went to a party that was “totally sick”, they may give an empathetic response because they assumed that “totally sick” means the party was a disaster in which everyone became ill. In contrast, a younger person hearing about a “totally sick” party would understand that you had a great time (I touch upon the creativity of language more here.) Each generation alters or develops language usage in some way or another. Language has simple and complex interrelationships with the time, culture, and the audience in which it is spoken. 

Second thought experiment: If John the Elder had been given a literal vision of armageddon that was supposed to happen in our time then he would have had to describe cars, computers, electricity, and several other things that he would not have a point of reference to in his lifetime. Hence, it stands to reason that John’s recording of prophecies is embedded with symbolic communication appropriate to his language and his culture. Moreover, his vision is not literal, it is metaphorical; an allegory of concepts and feelings. I would even argue that it is not even about the end of the world, rather, it depicts a cosmic cycles; rebirths or some form of evolutionary stages. In comparison, consider real childbirth. If one were to metaphorically describe labour, especially a difficult labour, then it could be said to be a time of great pain and bloodshed in which the woman’s appetite is gone, her limbs and pelvis are torn in different directions, and there is a battle between internal forces and external forces. Birth is the death of life in the womb. So too the Book of Revelations may be describing great changes to humanity that are allegorical to war, famine, battle, and death. 

To decode the symbols of the Four Horseman further, we need to consider the Ephesus culture. Ephesus is located in modern day Turkey and it has a long history. In about the sixth century BCE it came under Greek influence and was a hub for cults that worshipped the Goddess Artemis. In 332 BCE, Alexander the Great consolidated the Hellenisation of the region. By John the Elder’s time, Ephesus was a Roman province, however, Latin had not yet developed into a scholarly language, hence, Revelations was written in Greek (as was most of the New Testament). Pretty much all New Testament writers had an understanding of Greek and Jewish traditions, albeit, they may have favoured one over the other and their products were original to some degree. (See commentary on Justin Martyr.

Now to cut to the chase of the symbolism of the Four Horsemen; horses in Ancient times were a symbol of the intellect. To a contemporary mind this may not make sense; books, degrees, and computers may be considered better symbols of intelligence but in the eras we’re talking about, before the first century, books, formal qualifications, and computers weren’t invented yet. To a person of antiquity, horses were a valuable possession, they enabled travel and freedom, were needed on farms and to go into battle, they could be trained to do all sorts of tasks and tricks, and horses were loyal companions. Given all these considerations, it is understandable that horses became a symbol for intelligence. Homer’s depiction of the Trojan horse that enabled victory in the battle of Troy is a good example of how the concepts of intellect, strategy, resourcefulness, and success, were linked to horses in the pre-Christian era. 

Nowadays we think of the intellect in terms of cognitive brain functions that occur in the prefrontal cortex, in antiquity, the intellect was considered to be more of a spiritual principle. Spiritual forces were perceived to be everywhere and these could and would impact individuals. For instance, in Ancient Greece, it’s unlikely that a person would be described as a genius, rather, if a person displayed strong intellectual qualities then the external force of a “genii” may be given credit for working through them. A genii was like a guardian angel, higher self, or daimon that floated around trying to give people ideas; it was believed possible that if an idea from a genii was not accepted by one person, then the genii would move onto someone else. Basically, what we view as internalised higher order thinking, our Mediterranean ancestors perceived as external messages from spiritual realms.

Recognising the Four Horsemen as being aspects of an intelligent spiritual force is only the first step. The next is to understand that horses were also cosmological symbols. Hence, each horseman may be interpreted as representing a cosmic element. Helios riding his four-horsed chariot immediately comes to my mind.

Helios the Sun God riding is chariot with four horses. Image source: Theoi Project

In Ancient Greek theology, Helios’ four horses symbolise earth, water, air, and fire. Could it be that the Four Horsemen of the apocalypse are an appropriation or repurposing of the symbolism of Helios’ four horses? Maybe, however, the link may be broader. In Judaism Ezekiel’s chariot has four horses (Ezekiel 1:4-28), in the Greco-Roman era, Apollo had a four horse chariot, and some Early Christians depicted Saint Mark as the charioteer of four horses. The question, therefore, may be: Is there an ideological link between all these varied representations of horses with the classical elements?

The concepts of fire, air, water, and earth were definitely popular amongst philosophers, however, to say they all meant the same thing in every context is probably an overgeneralisation. Suffice to say, it is not farfetched to assume John the Elder knew this symbolic code; I’d be more surprised if he didn’t know about it. So how do the four elements link to the Four Horseman? Let’s first look at the colours. (Readers may want to review The Four Elements in Theology and Ancient Texts to get some background information about the framework.)

In Empedocles era, there is evidence to suggest that he and others associated black, white, yellow and red to water, fire, earth, and air. Coincidentally, the four horsemen described in the Book of Revelations have the same colours, albeit, yellow may be referred to as pale or green, depending on which translation of the Bible you look at. (Side note: the colours associated with each element and the differing of terminology to describe the pale or yellow element is consistent with The surprising pattern behind color names around the world.)

If we go through the associated symbolism of each horseman one at a time we can see more clues:

I watched as the Lamb opened the first of the seven seals. Then I heard one of the four living creatures say in a voice like thunder, “Come!” I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest.

Revelation 6:1-2 (NIV)

Key symbolic words that I can identify in these lines are thunder, white, and crown. These conjure inferences of concepts that relate to fire. The association of the White Horseman with the element of fire is strengthened in Revelation 19:11-16 when the rider is described as having eyes like a flame of fire. In Ancient Greek theology, fire is the highest on the hierarchy of elements. (The White Horseman’s “bow” is still open to interpretation.)

When the Lamb opened the second seal, I heard the second living creature say, “Come!” Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make people kill each other. To him was given a large sword.

Revelation 6:3-4 (NIV)

If the sequence of the hierarchy is to be followed, then the red horse symbolises air. Air in classical philosophies is the emotional and passionate part of the soul. It is given reverence, however, it is also sometimes described as being an element that causes strife. Amongst air’s good points, is that it is a life-supporting element on earth; if one does not have air in their body they will be dead. Thus, there is some correlation between the traditional qualities of air and the Red Horseman’s characteristics of taking away peace and producing death.

When the Lamb opened the third seal, I heard the third living creature say, “Come!” I looked, and there before me was a black horse! Its rider was holding a pair of scales in his hand. Then I heard what sounded like a voice among the four living creatures, saying, “Two pounds a of wheat for day’s wages, and six pounds of barley for a day’s wages, and do not damage the oil and the wine!”

Revelation 6:5-6 (NIV)

The black horse may be interpreted as water. While the literal symbols of scales, wheat, barley, and wages, appear to to be a reference to earthly concerns of money and finances, if they are viewed in the context of being said by a voice among the four living creatures, it can be inferred that the symbols of earthly existence (i.e., food and money) are supported or balanced (i.e., the scales) by the element of water. The final line is a warning that support of the physical elements must not damage the oil or the wine; wine is a symbol for spirit, aka fire, and oil is a symbol for soul, aka air. Hence, water is an intermediate or transitional element. 

When the Lamb opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth.

Revelation 6:7-8 (NIV)

The most significant indication that the fourth horseman represents the element of earth is the term “Hades”. As explicitly told by Empedocles, Hades represents the earth in Ancient Greek theology. In Bible’s such as the King James Version, the pagan term of Hades is replaced by “Hell”, hence, some of the alignment between the theology of the elements and the horsemen is obscured. Just like the Homeric hymn to Demeter, Hades in Revelations is connected to death. The terms sword, famine, plague, and beasts, are not necessarily literal, but metaphorical of earthly experiences. The Early Christian concept of Hades is not identical to the Ancient Greek Hades, but it is a significant link that deserves acknowledgment.

The embedding of Ancient Greek theology into Christian doctrines has a long history. From Justin Martyr, to Augustine, and Aquinas, Christianity has always borrowed theology from other sources. In Is Aristotle Overrated? I hone in on the Greek influence, however, influence also came from Judaism, Egypt, Mesopotamia, and others.

Overall, there are many indicators that the Book of Revelations is a metaphorical story that appropriates or repurposes Ancient Greek theology. Read as an allegory, the Four Horsemen are not going to appear one after the other and signal the end of the world. According to my interpretation, John the Elder’s vision was as much a reflection on the development of human beings from a cosmological perspective as it is a prediction for the future.

Decoding the symbolism of the remaining three seals introduces some more complex theology that I’ll leave for another day. And to be honest, I have not perfected my interpretation of Revelations, but I hope that the insights I can provide promotes critical thinking that prevents people from falling for doomsday predictors who will one day join the Wikipedia list of false prophets.

Of all philosophies and theologies, I resonate with the concept of creativity being the most important. From imaginative applications of symbols and communication that involves creative language, to every moment of every day, human beings are creators, or as I’ve said before, creat[e]-ures made in the image of a Creative force that some call God. Ultimately, we all have the gift of Free Will to create a future of our choosing without fear that our destinies were pre-written in Ephesus, c.96CE.


Benson, J. L. (2000). Greek Color Theory and the Four Elements [full text, not including figures].

Biblical Ephesus. (2020). History of Ephesus – Biblical Ephesus. Biblical Ephesus.

Britannica, The Editors of Encyclopaedia. (2019). Four horsemen of the Apocalypse | Christianity | Britannica. In Encyclopædia Britannica.

Britannica, The Editors of Encyclopaedia. (2012). Genius | Roman religion. Encyclopedia Britannica. Editors. (2018, August 21). Ephesus. HISTORY.

New World Encyclopedia. (n.d.). Book of Revelation – New World Encyclopedia. Retrieved July 13, 2021, from

Revelation 6 KJV. (n.d.). Retrieved July 13, 2021, from

Revelation 6 NIV. (n.d.). Retrieved July 13, 2021, from

Russell, J. R. (1997). The Four Elements and the Cross in Armenian Spirituality, with an Excursus on the Descent in Merkavah Mysticism. Jewish Studies Quarterly, 4(4), 357–379.

Theoi Project. (2017). Helius – Ancient Greek Vase Painting. of Michigan. (n.d.). Horse. Retrieved July 13, 2021, from

Theology of Early Christianity as described by Justin Martyr: Was he deliberately harmonising Jewish and Ancient Greek philosophy?

"Do not the philosophers turn every discourse on God? and do not questions continually arise to them about His unity and providence ? Is not this truly the duty of philosophy, to investigate the Deity?" 
Justin Martyr, Dialogue with Trypo, P.5

Justin Martyr was born in Palestine, in about 100 CE. In his mid thirties he began wandering, preaching, and explaining Christianity to others. According to the encyclopaedia Britannica he was ‘one of the most important Greek philosophers-Apologists in the early Church’. 

Justin is described as being Greek (as opposed to Roman or Palestinian) because that is the language he used, moreover, he studied Plato and other Greek philosophers prior to converting from his old belief system to Christianity. Palestine, thanks to Alexander the Great, was Hellenised in 332 BCE, and despite the Roman takeover in 63 BCE, Greek was still a common language amongst academics.

Palestine was also home to many Jews and a variety of other religious groups. The interactions between these groups are suspected to have been a mixture of hostile and receptive occurrences. 

Justin’s evangelism took him to Rome where he was accused of being subversive and sentenced to death. He was killed by beheading in c.165, thus killed for his beliefs he was martyred by Christian followers. 

André Thévet – Saint Justin dans André Thevet, Les Vrais Pourtraits et Vies Hommes Illustres, 1584. Source: Wikipedia Creative Commons

Justin wrote several treatises explaining Christian theology; he was instrumental in defining beliefs in the days prior to the bible being compiled. In the following centuries, followers of Christ would become divided into two broad categories of “true” Christians and “false” Christians, the latter usually referred to as Heretics (for example, the gnostics). During a process of establishing consistent guidelines for the faithful – which mostly came about by Emperor Constantine calling council meetings (the Nicene council) – Justin’s version of theology was accepted in the “true” category, as opposed to some others, like Valentina and Origen. 

Given that Justin had a strong Greek background, it’s not surprising he incorporated references to ancient Greek philosophy into his writings, however, what I find even more interesting is his detailed understanding of Jewish theology. In a publication titled Dialogue of Justin Philosopher and Martyr, with Trypho, a Jew, Justin records an imaginative conversation between himself and a Jew called Trypho. The aim of the conversation is to explain to the Jew how Christianity fulfilled prophecies expressed in the Hebrew Bible, the Torah. The fact that Justin wrote in a dialogue style (like Plato and other Philosophers), is a reflection of his scholarly Greek background. It is with this foundation that he describes Christian stories as being a continuation of Jewish symbology. Thus we have two streams of ideology merging into one river. 

Let’s have a look at some of what Justin says, first through a Jewish lens, then a Greek:

‘For, as I before said, certain dispensations of weighty mysteries were accomplished in each act of this sort. For in the marriages of Jacob I shall mention what dispensation and prophecy were accomplished, in order that you may thereby know that your teachers never looked at the divine motive which prompted each act, but only at the grovelling and corrupting passions. Attend therefore to what I say. The marriages of Jacob were types of that which Christ was about to accomplish. For it was not lawful for Jacob to marry two sisters at once. And he serves Laban for [one of] the daughters; and being deceived in [the obtaining of] the younger, he again served seven years. Now Leah is your people and synagogue; but Rachel is our Church. And for these, and for the servants in both, Christ even now serves.’ [Emphasis by Renee]

Dialogue of Justin Philosopher and
Martyr, with Trypho, a Jew, pg. 104

Several themes can be taken from the above extract, some of which I’ve underlined or bolded:

  • mysteries – this implies that Justin is referring to things that happened [in the events of Jesus life] that are not obvious at a surface level.
  • marriages – term used in a symbolic sense; if you lived in the 2nd (or earlier) centuries you probably would have understood the term “marriages” differently to that of someone today. 
  • your teachers never looked at the divine motive – this is a dig (insult) to rabbis and other Jewish experts of the day 
  • The marriages of Jacob were types of that which Christ was about to accomplish – this comment punctuates the notion that the term “marriages” is symbolic, not literal. 
  • Now Leah is your people and synagogue; but Rachel is our Church – “Leah” is symbolic of Judaism [i.e. Justin is talking to a Jew] and “Rachel” is symbolic of Christianity [Justin is referring to his church of Christianity] … 

The last point, that of “Leah” being symbolic of Jews and “Rachel” being symbolic of Christians is arguably the most important thing Justin says. He is clearly stating that the Torah, which became known as the Old Testament to Christians, was NOT literal. Moreover, concepts were personified. To understand the use of symbolism in this context, it is useful to consider Charles Peirce’s threefold definition of symbols:

  1. Iconic = where a thing literally means what it is.
  2. Indexical = where a thing brings to mind other things.
  3. Symbolic = where a thing represents another thing, with referential connections to iconic and indexical levels.

The third level of symbolism is the most complex. The symbolic representation of something may or may not have an obvious connection to iconic or indexical references. I discuss this in my blog The connection between symbolism and mental wellbeing: The basics.

Justin’s use of culturally informed gendered metaphors continues:

‘Jacob served Laban for speckled and many-spotted sheep; and Christ served, even to the slavery of the cross, for the various and many-formed races of mankind, acquiring them by the blood and mystery of the cross. Leah was weakeyed; for the eyes of your souls are excessively weak. Rachel stole the gods of Laban, and has hid them to this day; and we have lost our paternal and material gods. Jacob was hated for all time by his brother; and we now, and our Lord Himself, are hated by you and by all men, though we are brothers by nature. Jacob was called Israel; and Israel has been demonstrated to be the Christ, who is, and is called, Jesus.’ [Emphasis by Renee]

Dialogue of Justin Philosopher and
Martyr, with Trypho, a Jew, pg. 104

Justin’s language is as colourful as a poet. Nearly every phrase is doused in pre-Shakespearean ambiguity: “Leah was weakeyed” and “Rachael stole the gods of Laban”. Moreover, Justin explicitly says: “Jacob was called Israel”, and “Israel has been demonstrated to be the Christ”. To take these phrases literally is to believe that Leah was a real person who needed reading glasses, Rachel was a thief, and Jacob is a double agent who goes by the names of Israel and Christ. However, interpreted figuratively, neither Leah, Rachel, or Jacob are real characters. This symbolism becomes even more apparent in the following: 

Moreover, that the word of God speaks to those who believe in Him as being one soul, and one synagogue, and one church, as to a daughter; that it thus addresses the church which has sprung from His name and partakes of His name (for we are all called Christians), is distinctly proclaimed in like manner in the following words, which teach us also to forget[our] old ancestral customs, when they speak thus: ‘Hearken, O daughter, and behold, and incline thine ear; forget thy people and the house of thy father, and the King shall desire thy beauty: because He is thy Lord, and thou shalt worship Him.'” [Emphasis by Renee]

Dialogue of Justin Philosopher and
Martyr, with Trypho, a Jew, pg. 53

The term daughter in the above quote is also by no means literal.

‘Now Leah is your people and synagogue; but Rachel is our Church. And for these, and for the servants in both, Christ even now serves.’

Justin, throughout his discussion with the Jewish Trypho is referring to male and female personifications in a hierarchical manner that follows a patriarchal pattern of father (Jacob) at the top, followed by the mother (Leah and Rachel), however, if one is to continue down the ladder, we have another female symbol, that of daughters (the synagogue and church) before sons (individual members of congregation) who are the lowest rung. 

To give a visual of what he’s saying, let’s look at it like a family tree:

Justin is candidly stating that characters from the Torah (Old Testament) were not literal people, rather they are symbolic of groups of people. The use of a familia constructs follows the cultural conventions of the era, albeit, daughter is above son. 

The symbolic use of “son” as a reference to “man” can easily be understood in the figurative concept of “mankind” being children of God. “Man/mankind” is traditional patriarchal language that refers to all of humankind. (In sexist ideologies women were literally believed to be less than human, but that’s another story.) 

The logic behind using the family structure described above to present metaphysical ideology may not be obvious to us today but, presumably, it did to whomever developed it in the second millennium BCE (or earlier). 

In regards to women/daughters being used as symbolic of groups of people, while the reasons may not be clear, there are multiple examples in the Torah (Old Testament). 

Isaiah 47:1 (ISV)
Come down and sit in the dust, Virgin Daughter of Babylon. Sit on the ground without a chair, Daughter of the Chaldeans! For no longer will they call you tender and attractive”

Psalm 137: 8-9 (KJV)
O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us. Happy shall he be, that taketh and dasheth thy little ones against the stones.

“The daughter of Zion” as a symbol of Israel, likewise, “the daughter of Jerusalem” and “daughter of Edom”. For more references of “daughter” as symbolising groups see Laminations 4:21; Zephaniah 3:14; Zachariah 9:9; Isaiah 3:16-17;  John 12:15; Matthew 21:5. (“Bible Hub” 2019; Schwartzmann 2000)

What I appreciate the most about Justin’s work is that it explicitly defines symbolism that, in my humble opinion, gets overlooked in modern Christianity. While growing up in a Catholic household, I have a clear recollection of my father once explaining to my older brother: “the daughter of Zion is metaphorical of the state of Israel”. So it is, I suspect the meaning of some symbolism has passed down through the ages, but it is not necessarily recognised by all laypeople. 

Many things come to my mind when I process the significance of Justin’s explanations of the Christian faith, as expressed by someone who converted in the second century. For instance, when in Luke 12:53 is says:

The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

King James Bible

Destructive cult leaders love to use this quote as a means of manipulating people into breaking all ties with their loved ones and, in turn, gaining more control over them. But what if Jesus is only speaking metaphorically of the “House of God”? Rather than referring to the divide of biological father and son, biological mother and daughter, and biological mother in law against daughter in law, I believe he’s talking about Synagogues, Churches, spiritual leaders, and followers being divided against one another. To me, it makes a lot more sense that the “man of peace” would be referring to the symbolic destruction of institutional “families” than real nuclear families. 

I also wonder about references to Jesus explaining scriptures to Rabbis and crowds … was he explaining symbolism, like that of Leah and Rachel? … were Jesus’ sermons all about explaining figurative expressions that had been forgotten by the masses? Additionally, to add a little complexity, Jesus was renown for speaking in riddles, and understanding the symbolism was virtually an initiation process:

And when he was alone, they that were about him with the twelve asked of him the parable. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.

Matthew 13:10-17

Note: the word “sin” in Ancient times was an archery term that mean missing the mark; if you did not shoot your arrow straight and get the target then you had “sinned”. Hence, Jesus is not saying that people who do not understand the parables are evil, rather, he is just saying they have misinterpreted symbolic language.

To me, understanding the Jewish background and how Judaism used familia terms within the symbolism of scripture is very insightful, however, as I stated at the beginning of this blog, Justin had a Greek/pagan background and his understanding of Christianity involved harmonising Jewish traditions with ancient Greek philosophy, namely, those compatible with Plato.  

As it so happens, Ancient Greek philosophy also used a symbolic familia system to describe elements of their faith. As discussed in The Four Elements in Theology and Ancient Texts,  they had a hierarchy in which Zeus was at the top, followed by Demeter, then Persephone, and then Hades. The Greek system of Father (Zeus), mother (Demeter), daughter (Persephone), and son (Hades) has a correlation to the Jewish system of Father (Jacob), mother (Leah and Rachel), daughter (synagogue and church), and son (man/humankind). However due to different inferences, the characters of respective belief systems are not the same. Nonetheless, one could argue there are enough similarities to warrant the potential harmonising. 

So why did both Jewish and Greek philosophers use the symbolism of a family to present theological ideas? A simple answer could be it is because the family structure is something relatable to just about everyone. 

The links between Judaism and Ancient Greek philosophy and how they emerged in Christianity goes deeper than this blog can demonstrate. All the same, I hope I have illustrated that Justin Martyr is a prime example (there are others) of someone who explicitly spells out some of the symbolism of Christianity and how it is tied to both Jewish and Greek traditions. 

Also note, Justin references Plato at least twelve times in his dialogue with Typho. However, he never mentions Aristotle because his philosophies were not widely known in Palatine or the Roman Empire at this time. (Aristotle’s influence on Christianity came later as described Is Aristotle Overrated?: A look at one of the ways patriarchal systems have used Aristotle’s writings to justify male supremacy.)

I am not one to blindly follow conspiracy theories, and what I have presented here is not intended to nullify Christianity and the spiritual impulse that it inspires. Likewise, I do not wish to suggest that Christianity emerged as some conscious attempt to create a religion to control people (as some conspiracy theories suggest). Rather, my intention is to deepen the understanding of Abrahamic religions by examining the historical and cultural contexts in which they emerged. Moreover, I hope that by what I have written, individuals may be inspired to research for themselves the history of the Christian Church and question what some gurus (destructive cult leaders) have to say about how the scriptures are to be interpreted.

Final Thoughts

I’m not saying all Hebrew and Christian Bible stories are symbolic; it may be a case of some are, some art. What I am saying is that some Bible stories are symbolic. Justin’s writings support this premise. 

Was Justin deliberately trying to harmonise Jewish and Greek belief systems? Maybe. Or maybe he was just exploring spirituality in accordance with his culture. I’d love to hear what readers think, please write let me know in a comment below. 

As a final consideration, I’d like to mention Philo of Alexandria (c.25 BCE – 50 CE) whom it is known consciously tried to harmonise Jewish and Greek philosophy some hundred years prior to Justin Martyr. Philo was a Jewish philosopher that was fluent in Greek. Alexandria, his home town, was a Hellenisted province of Egypt (it was called “Alexandria” after Alexander the Great. It was also the location of the Great Library which housed scrolls gathered from all the Hellenised lands). 

Philo re-wrote Genesis, emphasising the allegorical significance of characters; it was Philos’ version of creation, the story of Adam and Eve, that most early Christians followed. Speculatively, it may be assumed that Church fathers, like Justin, were acquainted with scholarly ideas that were not shared amongst broader society.


Lévy, C. (2018). Philo of Alexandria (Stanford Encyclopedia of Philosophy).

Martyr, J. (150 C.E.). Dialogue of Justin Philosopher and Martyr, with Trypho, a Jew.

Schwartzmann, J. (2000). Gender Concepts of Medieval Jewish Thinkers and The Book of Proverbs. Jewish Studies Quarterly, 7(3), 183–202.

The Editors of Encyclopaedia. (2020). Saint Justin Martyr | Biography, Writings, Legacy, & Facts. Encyclopedia Britannica.

White, S. (2004). Romans, Greeks, and Jews: The World of Jesus and the Disciples Romans, Greeks, and Jews: The World of Jesus and the Disciples.

Is Aristotle Overrated?: A look at one of the ways patriarchal systems have used Aristotle’s writings to justify male supremacy

Looking at the title of this blog some people may wonder what an Ancient Greek philosopher has to do with mental health? As it turns out, Aristotle (384 – 322 BCE) has a lot to do with how westernised cultures have developed psychological theories, especially in relation to spiritually and gender. Long story short, in arguably Aristotle’s most contentious writing, Politics, he describes men’s souls as being more developed than that of women’s. He claims a man’s soul is closer to being god-like, therefore they are the more rational gender, whereas a woman’s soul is less evolved, more like the soul of an animal, therefore they are irrational beings. Hence, men dominating women has justification because this is supposedly the “natural” order of the universe. In Aristotles’ own words: 

‘Again, the male is by nature superior, and the female inferior; and the one rules, and the other is ruled; this principle, of necessity, extends to all mankind’

(Politics, Book 1, Part 5)

This above opinion of genders aptly sums up patriarchy. The belief of male supremacy is by no means universal across time and cultures, but it did have a stronghold in Classical Greece so it is fair to say a lot of men in antiquity assumed men were by nature superior. Conversely, many have used Aristotle’s sentiments as proof of man’s “rightful” status above women.

The name “Aristotle” has long provoked the notion that whatever was said by him is worthy of credence, especially in academic traditions. This has continued to be the case in spite of the fact it is now known Aristotle was wrong at least as often as he was right. Additionally, his obvious sexist biases, like claiming that females have less teeth than men, raise the question as to whether he has been chronically overrated? And if so, why? Cynically, I wonder if, historically, patriarchal systems have overrated Aristotle simply because doing so serves their cause?

I’m going to skim over the finer details of systemic sexism and how it impacts the mental health of millions of people, every day. Suffice to say, Aristotle’s philosophies have been used to justify slavery and the oppression of women for a disgustingly long time. In order for the trauma culture to end, I believe the roots of societal conditioning need to be exposed.

The Ancient Philosopher

Aristotle’s influence can not be overstated. He is praised for being an all round genius who wrote treatises on numerous subjects that cover areas of biology, physics, natural history, drama, poetry, ethics, rhetorics, politics, and metaphysics. Aristotle was one of the first “psychologists” to put his theories down in concise written format, as opposed to more traditional forms like poetry. That is if “psychology” is understood in its literal and traditional meaning of being the “study of the soul”, i.e. in Greek “psyche” is “soul” and “ology” means “study of”. It was only in the late nineteenth century that the definition of “psychology” evolved into a “study of the mind” that inferred thinking, feeling, and behaviour.

Aristotle’s psychological ideas are scattered throughout his writings, but most notably in topics dedicated to the soul, memories, the senses, and dreams (Freud was intimately familiar with Aristotle’s work, henceforth it’s no coincidence that parallels can be drawn between Freudian psychology and Aristotle, but that’s a topic best left for another time). In regards to explaining the differences between genders, Aristotle did not use empirical arguments like we know them today. In Ancient Greece, reference to soul qualities to explain phenomena was not only accepted, it was expected.

From Christian theologians through to Renaissance scholars and beyond, Aristotle’s writings have been a source of inspiration for many. In order to appreciate why this influence may be overrated it is useful to know how Aristotle’s work has been handed down through the ages. 

Background to the handing down of Aristotle’s work over the ages

Aristotle never intended for anyone to read his philosophies in the form of the manuscripts we currently have. In his lifetime, he wrote dialogues in a similar fashion to that of his teacher, Plato. There are records of these dialogues being in circulation up until the first few centuries, however, none of these have survived. 

Aristotle spent about twenty years studying under Plato at the Academy (which is credited as being the first university; that is a school which, according to the Encyclopedia Britannica, taught “mathematics, dialectics, natural science, and preparation for statesmanship”). Upon Plato’s death, Aristotle left the Academy and went on to be the private tutor to Prince Alexander (later known as Alexander the Great), and from there he moved on to found his own school in Athens that was called the Lyceum. It is at the Lyceum that Aristotle left behind the copious amounts of writings that are credited to his name. These writings are presumed to be lecture notes and/or teaching resources.

Schools back in Aristotle’s day weren’t like that of today. For instance, there were no classrooms and Aristotle is known to have tirelessly walked around the outdoor campus while lecturing. There are reports of his students dutifully following his every step as well as his words of wisdom. Therefore, exactly how Aristotle used his lecture notes is not clear. 

In many respects, Aristotle’s work follows on from Plato’s and other Ancient Greek philosophers, however, the legacy of Alexander the Great is also very much intertwined with Aristotle. It is often portrayed that Alexander spread Greek thought throughout the ancient worlds, and seeing as Aristotle was his primary tutor, it’s reasonable to assume that it was Aristotle’s version of Greek thought that was circulated. However, it was not a one-way streak. Alexander also absorbed influence from the lands he conquered (Egypt through to India). In fact, Alexander’s best friend criticised him for being influenced too much by the Persians, as was notable by him wearing Persian attire instead of Greek clothing. (Alexander’s response to this offence was to kill him, which apparently he had more remorse about than killing his own father, but anyway that’s not the focus of this blog.) The influence of other lands flowed through to Aristotle too, who, in particular, had access to biology specimens of plants and animals that other lovers of wisdom in Greece did not. In light of these circumstances, I can see why Aristotle was considered highly knowledgable.

To add a layer of complexity, technically, neither Aristotle or Alexander were Greeks, they were Macedonians. Calling Macedonian’s Greek is a bit like calling Austrian’s German; in both instances there is a shared language but each have different dialects, customs, politics, culture, and so forth. Referring to Aristotle or Alexander as Greek is a bit like calling Hitler German when, as any German will tell you, Hitler was Austrian.

Basically, the way history panned out, despite the Macedonian monarchy being the ones to take control over Greece, Macedonia inevitably became part of Greece, not vice versa. 

Macedonian’s takeover of Greece during Aristotle’s lifetime was a period of great tension. Ill feelings towards Macedonians resulted in Aristotle being exiled from Athens a few years prior to his death. Aristotle’s colleague, Theophrastus, succeeded him as headmaster of the Lyceum. Theophrastus kept Aristotle’s writings as part of his personal library and is credited for extending Aristotelian logic into an even more refined systematic order. Upon Theophrastus’ death Aristotle’s manuscripts were passed onto another philosopher, and so on. Aristotle’s works were preserved – sometimes in dingy, damp locations where they were exposed to moisture and mould – by a small group of philosophers for a few hundred years. During those years, Plato’s writings had a lot more public attention. By the way, Plato appears to have supported the opinion that all genders had equal soul qualities (albeit, Plato also suggested that “male” soul qualities are superior to “female” soul qualities).

In about 30 BCE, a Greek philosopher by the name of Andronicus of Rhodes published an edited version of Aristotle’s manuscripts that are the basis of what we have today. Sections that were too weather damaged were guessed to ensure no gaps in the pose. Thus, the story of Aristotle’s writings from being lecture notes through to editions that were made available to an audience beyond his school, illustrates that Aristotle never intended anyone who was not a student at Lyceum to read his work. There is not even any evidence to conclude that Aristotle intended for his students or colleagues to see his writings; it may simply have been lack of foresight that he left them behind when he fled Athens.

Over the next few hundred years, versions of Aristotle’s work began being circulated in Latin and Arabic, however, Aristotle’s rise to fame was not instant. In the fourth century, Emperor Julian wrote a Hymn to the Mother of the Gods in which he records an interesting comment by the philosopher Xenarchus who said that Aristotle was absurd when he spoke about metaphysical principles, in particular, the nature of the human soul. Emperor Julian’s personal critique of Aristotle was not as harsh. He believed that if Aristotle’s work was brought into alignment with Plato’s then it had value. It is unclear from this brief reference whether Emperor Julian was referring to Aristotle’s dialogues that may have still been available or if he is referring to the published lecture notes.

Moving on into the next few hundred centuries, while most of Europe was plunged into an era commonly referred to as the “Dark Ages” and/or the Medieval period, Aristotle’s writings were mostly preserved by Islamic (and some Jewish) scholars. Early Christian scholars typically had more exposure to Plato, although individuals such as Saint Augustine (354 – 430), are noted for having Aristotelian influence. Augustine spent time in Persia and he studied Neoplatonism before converting to Christianity so to note Aristotle’s influence in this instance is not surprising.

Exactly how and when more Aristotelian ideas were incorporated into Christianity is a bit fuzzy, suffice to say, that as the Medieval period evolved, Aristotle’s influence on the Church was crystallised through the writings of Saint Thomas Aquinas (1225 – 1274). Aquinas was originally from Italy, studied in France, and was ordained in Germany. He wrote a summary of Christian theology (if you can call a 4000+ page document – modern typeface, PDF format – a summary!) Aquinas’ Summa Theologica quotes Aristotle directly around 400 times. In comparison, Plato only gets mentioned about 150.

Aquinas’ life marks a point in time when education was becoming more formalised through the establishment of universities like those that we know of today, for example the University of Paris that Aquinas attended was established 1160-1250. More crucially, another point to note is that Aquinas and the emerging universities began to have access to Aristotle’s work that had been passed down through Greco-Roman lines and works that had been preserved by Islamic scholars. Thus, rather than a broad range of subjects being covered by numerous philosophers, Aristotelian texts offered the bulk of what was considered a complete education, especially in regards to the liberal arts.

In a nutshell, education of the late Medieval and Renaissance periods was a Latinised version of Aristotelian theories treated as gospel. From Aquinas’ integrating of Aristotle’s metaphysics into Christian doctrine through to biological treaties on plants, animals, and humans, Aristotle was considered to be a genius of all time. Moreover, Aristotle’s focus on logical, rational thinking, and empirical observations were the rhetorics of justifying why his views should be accepted. From the royal palace in Spain to the clergy in Rome, and throughout the Byzantine Empire, Aristotle’s works were a stable curriculum. Having said that, only about 5% of the European population were educated (the statistics are slightly higher in Italian regions where closer to 10% of the population were educated; these places maintained more of the Roman education system than elsewhere. It was also more likely for Italian women to receive a formal education in Italy than elsewhere around Europe, that is until the witch hunts began). 

The educated were predominantly men of privilege. They were priests and anyone of noble birth who were in an elitist position. There are a few references to nuns and women in royal households studying Aristotle but they are few and far between.

As previously mentioned, in Politics Aristotle claims that men are naturally superior to women, and men who can engage with philosophical topics are naturally superior to men who have labouring occupations. Therefore, given that these concepts were standard teachings given to educated men, the system itself was maintained by insisting that women of all classes and men who worked in labouring jobs (i.e., farming, blacksmithing, and other crafts) were unsuited to education. Aristotle taught these discriminating theories based on “empirical” observations. He observed that slaves had more muscle mass than philosophers, who supposedly had more intelligence, therefore he concluded it was only natural that the former should work on tools while the latter tell them how to do the work.

The level of influence Aristotle had on European culture was quaintly captured by writer and poet, Dante, who echoed the sentiment that practical skills were inferior to thinking, moreover, men who used their intellect were considered to be closer to God (God = the Primal Goodness who brought mankind into existence):

‘I am referring to actions, which are regulated by political judgment, and to products, which are shaped by practical skill; all of these are subordinate to thinking as the best activity of which the Primal Goodness brought mankind into existence. This sheds light on that statement in the Politics that “men of vigorous intellect naturally rule over others”‘

(Monarchy, Book 1, part 3)

It may be deduced that, for multiple centuries, the average person had no idea who Aristotle was but nonetheless they lived within religious, political, and cultural environments that were formed around his ideas. In other words, Aristotle’s philosophies set the tone for social values, laws, and other areas of life. One can only wonder how different things may have been if another philosopher or a broader range of theories were circulated. I’ve said it once, but its worth saying again, Aristotle’s influence cannot be understated and Aristotle was wrong about a lot of things. His cosmology and physics were not only accepted without question, in some cases, disagreeing with Aristotelian thought could result in retributions from the Church (e.g., Galileo and Copernicus).

In some circumstances, it must have taken a lot of effort to believe Aristotle’s “wisdom” when there was concrete evidence available to easily be demonstrated as false, like both men and women have the same cranial sutures, was as easy as examining the a few skulls. However, there was also a period in time when the Church forbid autopsies, hence, reliance upon Aristotle’s descriptions of anatomy was all people (in particular, physicians) had to go on.

With cultish belief in Aristotle being the norm, it’s not that surprising even more outlandish claims were also believed. My personal favourite in the category Aristotle’s outlandish claims is the one about how menstruating woman could tarnish a mirror by looking simply looking at it. When I mention this one to people in conversation they usually burst out laughing. However, this was no laughing matter to devout scholars like Aquinas. Not only did he believe Aristotle was completely correct about the menstruating women and mirror theory, he followed it up by saying it proved that old ladies could damage the souls of young children simply by looking at them. Hmm, kind of reminds me of the concept of the evil eye that fuelled witch hunts … I’d like to say more about this but it’s better left for a blog of its own (see here).

Interestingly, it was not until Aristotle’s theories were rejected that significant developments took place in science, religion, and, in turn, culture. Some people believe Aristotle held up scientific development for 2000 years, and while this may be an exaggeration, there may also be some truth in it. 

A major game changer was Martin Luther (1483 – 1546) who, in 1517 pinned his thesis to the door of a small church in Germany, thus sparking the reformation. Luther’s criticism of the Church were inevitably rejections of Aristotle’s philosophies pertaining to the nature of a human soul. Further, Luther was deeply concerned about Aristotle being taught at universities. Specifically, as reported by Robert Stan in The Stanford Encyclopaedia of Philosophy, Luther spoke against the decision made by the faculty of liberal arts at the University of Paris, to include all of Aristotle’s known writings in their curriculum. Whilst the Catholic Church appalled Aquinas for Christianising Aristotle, the Islamic world praised Averroes for Islamicising Aristotle. To Luther, Aristotle was, quite simply, a pagan. Luther fell short of calling out Aristotle’s sexist attitudes, but nonetheless he was a key player in getting the ball rolling.

Sir Thomas Elyot (1490-1546) is one of the first recorded academics to directly oppose Aristotle’s gender assumptions, which he eloquently did in a book titled Defence of Good Women. 

Rene Decartes (1596 – 1650) is another important character who successfully questioned Aristotle’s authority. Descartes is considered by many to be the father of modern science. An examination of his work quickly reveals why. He successfully defined the difference between philosophy and science, and in doing so turned cultural acceptance of Aristotle’s works on its head. From Descartes’ foundational work many other scholars followed, such as Isaac Newton (1643-1727) and François Poulain (1648–1723). 

However, despite the work of many dedicated scholars in search of truth, in the nineteen century, Friedrich Tiedemann (1781-1861) was still questioning why Aristotle’s biology lessons were still being taught even though it was well and truly known he was often wrong. Likewise, from a psychology and mental health perspective I wonder why Aristotle’s philosophies about the human mind, sensations, and emotions are still given credence? 

In many instances it is not a case of Aristotle’s psychology theories being taught “we believe human beings behave/think/feel in such-a-such manner because Aristotle said so” (although I have come across one university lecturer who presented a lesson in that way). Rather, once one is aware of Aristotle’s work it is clear to see the chain of influence. For instance, Freud’s psychology lecturer at the University of Vienna was a Catholic Priest called Franz Brentano; Brentano was a devout fan of Aristotle and introduced Freud to his philosophies. Is it just a coincidence that Freud divided the human mind up into two categories (the id and superego) and Aristotle also referred to the soul as being divided up into two categories (the passionate soul and the rational soul)? Likewise, is it just a coincidence that Freud claimed men had more “superego” compared to women and Aristotle claimed men had more “rational soul” compared to women? I think not. And so the Aristotelian influence on psychological sciences continues in subtle ways through the credence given to individuals like Freud who come from an Aristotelian background. (I’ve written a peer-reviewed paper that can be found here that goes into more detail about negative consequences of following flawed interpretations of Ancient Greek philosophy.)

It is my humble view that the situation is nuanced by Aristotelian influence being so deeply embedded into cultures (namely those with Christian, Islamic, and Jewish heritages) that it is not recognised where certain attitudes and assumptions first came from. In order to rectify the situation, critically revisiting Aristotle’s theories and comparing them to contemporary research is a prudent step to take. Aristotle’s philosophies are a belief system and the fundamental ideology that underpins his writing needs to be recognised in order to see its potential value and harm. 

Big Picture Questions

To conclude, I firmly believe Aristotle was a great man and I find much of his work is utterly fascinating. His works provide a precious insight into a particular type of thinking that existed over 2000 years ago, however, there were many other philosophies from antiquity that are also worthy of admiration and attention. For starters, the Pythagoraean and Epicurean philosophers had some great things to say about mathematics, ethics, and equality of the genders … hmm, I wonder why the 5% of the educated people in the Medieval period neglected their ideas when formalising religious doctrines and education curriculums?

I can’t help but wonder if there is a link between systemic sexism, racism, and other forms of prejudice embedded in contemporary culture that can be traced back to historical support for Aristotle’s psychology? There is probably no simple answer to such a question, but I believe there is sufficient historic evidence to support the need to consider the possibility that Aristotle has been overrated.

Closing Thoughts

While it is tempting to shame Aristotle and berate him for being an arrogant, sexist man who who used illogical premises to justify misogyny and racial discrimination, I don’t believe it is fair to do so. Ultimately, Aristotle never intended his work to be published and we have no copy of the works that he did intentionally publish. As a teacher, I feel a certain sympathy for this man who is a founders of my craft. I shudder at the thought that my teaching notes may be published after I’m dead and that I will be judged according to what is written on them. Never in my life have I written down word for word everything I intend to say in a class. There are always additional points, information I know so well I don’t need to make notes about in my lesson plans, and above all, I always intend to have discussions with my students to flesh out the topics further. I suspect Aristotle may have been similar, moreover, it is my understanding that he, and many other ancient philosophers, were also members of mysteria, that is mystery cults (e.g., Eleusinian Mystery School). Membership into such groups was dependent upon keeping secrets and to reveal knowledge that was considered sacred was punishable under Ancient Greek laws. Therefore, it is not far-fetched to speculate that Aristotle held beliefs that were not recorded in his lecture notes, or if they were then they were, they were written in code. Hence, if Aristotle’s works are lecture notes, they do not give us a full picture about Aristotelian thought. In turn, subsequent ideologies and curriculums based on Aristotle’s works can be considered as products of biased interpretations, as opposed to proof that Aristotle was a genius who deserves to be given a higher rating than other ancient philosophers.

Is Aristotle’s work overrated? I’d say a firm, yes! Ancient Greek philosophy was about debating ideas, not placing one man’s (misogynistic) opinions above all others.


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