An Ancient Greek Approach to Risk and the Lessons It Can Offer the Modern World
Yves here. Notice that a considerable portion of this article about how the Greeks dealt with risk describes their use of omens. We moderns have put that behind us, right?
Not really. As a journalist friend who conducted many profiles of top-level Wall Street figures (and therefore others in their circle) said, “Wall Street runs on sex and psychics.” I only spent a little time in and around the New Age, but even so, met full time psychics, one on the payroll of Morgan Stanley, the other Disney. Both were regularly brought into executive-level meetings (one as a member of the HR department, the other as a marketing consultant). Similarly, quite a few of the professional money managers I know use astrology in deciding when to put on trade, not because they believe in it but enough investment professionals do that it affects market action, and they feel they need to be mindful.
By Joshua P. Nudell, Visiting Assistant Professor of Classics, Westminster College. Originally published at The Conversation
Most of us take big and small risks in our lives every day. But COVID-19 has made us more aware of how we think about taking risks.
Since the start of the pandemic, people have been forced to weigh their options about how much risk is worth taking for ordinary activities – should they, for example, go to the grocery store or even turn up for a long-scheduled doctor’s visit?
Greek mythology features godlike heroes, but Greek history was filled with men and women who were exposed to great risks without the comforts of modern life.
The Iron Generation
One of the earliest written works in Greek is “Works and Days,” a poem by a farmer named Hesiod in the eighth century B.C. In it, Hesiod addresses his lazy brother, Perses.
The most famous section of “Works and Days” describes a cycle of generations. First, Hesiod says, Zeus created a golden generation who “lived like the gods, having hearts free from sorrow, far from work and misery.”
Then came a silver generation, arrogant and proud.
Third was a bronze generation, violent and self-destructive.
Fourth was the age of heroes who went to their graves at Troy.
Finally, Hesiod says, Zeus made an iron generation marked by a balance of pain and joy.
While the earliest generations lived life free of worries, according to Hesiod, life in the current iron generation is shaped by risk, which leads to pain and sorrow.
Throughout the poem, Hesiod develops an idea of risk and its management that was common in ancient Greece: People can and should take steps to prepare for risk, but it is ultimately inescapable.
In other words, people face the consequences of risk – including suffering – because that is the will of Zeus.
Omens and Divination
If the outcome of risk was determined by the gods, then one critical part of preparing to face uncertainty was to try to find out the will of Zeus. For this, the Greeks relied on oracles and omens.
While the rich might pay to petition the oracle of Apollo at Delphi, most people turned to simpler techniques to seek guidance from the gods, such as throwing dice made of animal knuckle bones.
A second technique involved inscribing a question on a lead tablet, to which the god would provide an answer such as “yes” or “no.” These tablets record a wide range of concerns from ordinary Greeks. In one, a man named Lysias asks the god whether he should invest in shipping. In another, a man named Epilytos asks whether he should continue in his current career and whether he ought to wed a woman who shows up, or wait. Nothing is known about either man except that they turned to the gods when confronted with uncertainty.
Chresmologoi played so much of a role in bolstering public confidence that the wealthy Athenian politician Alcibiades privately contracted them as spin doctors in order to persuade people to overlook the risks of an expedition to Sicily in 415 B.C.
For the Greeks, putting faith in the gods alone did not fully protect them from risk. As Hesiod explained, risk mitigation required attending to both the gods and human actions.
Generals, for example, made sacrifices to gods like Artemis or Ares in advance of battle, and the best commanders knew how to interpret every omen as a positive sign. At the same time, though, generals also paid attention to strategy and tactics in order to give their armies every advantage.
Neither was every omen heeded. Before the Athenian expedition to Sicily in 415 B.C., statues sacred to Hermes, the god of travel, were found with their faces scratched out.
The Athenians interpreted this as a bad omen, which may have been what the perpetrators intended. The expedition sailed anyway, but it ended in a crushing defeat. Few of the people who left ever returned to Athens.
The evidence was clear to the Athenians: The desecration of the statues had put everyone in the expedition at risk. The only solution was to punish the wrongdoers. Fifteen years later, the orator Andocides had to defend himself in court against accusations that he had been involved.
This history explains that individuals might escape divine punishment, but ignoring omens and failing to take precautions were often communal rather than individual problems. Andocides was acquitted, but his trial shows that when someone’s actions put everyone at risk, it was a community’s responsibility to hold them accountable.
Oracles and knuckle bones are not in vogue today, but the ancient Greeks show us the very real dangers of risky behavior, and why it is important that risk not be left to a simple toss of the dice.