Greek philosophy: Indian, Indo-European, or Egyptian?

Ancient Greek philosophy emerged in the 6th century BC and has played a major role in the development of Western philosophy. But where did its central concepts originate? Some have identified Indo-European, Indian or Egyptian elements.

Although some cultural interchange with India does seem to have taken place, and influence flowed in both directions, an Egyptian connection cannot be ruled out. Indeed, it seems likely.

Death and immortality played a central role in Greek thought from the time of Homer and immortality was subsequently re-imagined under the influence of philosophical cosmology and theology which in turn show Mesopotamian and Egyptian influence as does Greek astronomy and astrology.

There were two basic conceptions of death and afterlife in the Ancient World. One was the Sumerian/Mesopotamian one which viewed the afterlife as an underworld of darkness, and the other was the Egyptian one which viewed it as a possibility of attaining everlasting life in paradise.

The Ancient Sumerian and Egyptian Attitudes toward Death and the Afterlife

The ancient Egyptians viewed death as a temporary transition into what could become everlasting life in paradise. The Egyptian outlook on death was not focused on fear as much as it was preparing and transitioning into a new prosperous afterlife.

The Egyptian Gods judged the merits of human character and deeds when deciding who was permitted to be immortal. As a result, much of human-life was centered on the hopeful attitude that if one is moral, one will live forever in a blissful afterlife. (This is somewhat comparable to Christian conceptions of religion that may also, at least partly or indirectly, have Egyptian roots.)

So, basically, for the Egyptians – at least the wise or the initiated into wisdom traditions – life was a preparation for death.

Greek philosophy seems to follow the Egyptian outlook, with philosophical life being regarded as a preparation for death. Virtuous conduct on earth was regarded as the path to higher realms of existence after death, while an unvirtuous life led to a place of suffering. This was particularly central to the tradition established by Pythagoras and Plato. See, for example, Phaedo 67e.

There are literary accounts of Pythagoras going to Egypt in search of secret knowledge which he apparently obtained from Egyptian temple priests.

“[Pythagoras] was also initiated into all the mysteries of Byblos and Tyre, and in the sacred function performed in many parts of Syria […] After gaining all he could from the Phoenician mysteries, he found that they had originated from the sacred rites of Egypt […] This led him to hope that in Egypt itself he might find monuments of erudition still more genuine, beautiful and divine. Therefore following the advice of his teacher Thales, he left, as soon as possible, through the agency of some Egyptian sailors […] and at length happily landed on the Egyptian coast […] Here in Egypt he frequented all the temples with the greatest diligence, and most studious research […] After twelve years, about the fifty-sixth year of his age, he returned to Samos …”

Iamblichus’ Life of Pythagoras

The solar symbolism found in Greek philosophers like Plato also seems to have Egyptian parallels.

In the Republic (Politeia) Plato gives the analogy of the sun which provides the visibility of the objects, but also generates them and is the source of their growth and nurture.

Above the phenomenal world or world of appearances is the intelligible or noumenal world which is illumined by the Good (ton Agathon).

The Good is also the source of all ideas that constitute the intelligible world, copies of which make up the phenomenal world.

In other words, the whole of existence, including soul, originates in the Good and is bathed in its light just as the physical world is bathed in the light of the sun.

"... And this is he whom I call the child of the Good, whom the Good begat in his own likeness, to be in the visible world, in relation to sight and the things of sight, what the Good is in the intellectual world in relation to mind and the things of mind.

And the soul is like the eye: when resting upon that on which truth and being shine, the soul perceives and understands and is radiant with intelligence; but when turned towards the twilight of becoming and perishing, then she has opinion only, and goes blinking about, and is first of one opinion and then of another, and seems to have no intelligence

You would say, would you not, that the Sun is not only the author of visibility in all visible things, but of generation and nourishment and growth, though he himself is not generation?

In like manner the Good may be said to be not only the author of knowledge to all things known, but of their being and essence, and yet the Good is not essence, but far exceeds essence in dignity and power ..."

Both Socrates and Plato are traditionally associated with the Greek Sun God Apollo. For example, in Phaedo 85b, Socrates refers to himself as "the dedicated servant of Apollo from whom he obtained the gift of prophecy".

The Platonic outlook seems to be a philosophical or spiritual interpretation of Egyptian religious belief. Egyptian tradition itself entailed various levels of interpretation such as ritual, metaphysical and philosophical or spiritual. The Platonic tradition would correspond to the latter and would seem to support the traditional account of Pythagoras - and possibly other Greeks - acquiring secret knowledge from the Egyptians.