Abstract

In a somewhat polemical article on ‘Solstices, Equinoxes, and the Presocratics’ D. R. Dicks has recently challenged the usual view that the Presocratics in general, and the Milesians in particular, made significant contributions to the development of scientific astronomy in Greece. According to Dicks, mathematical astronomy begins with the work of Meton and Euctemon about 430 B.C. What passes for astronomy in the earlier period ‘was still in the pre-scientific stage’ of ‘rough-and-ready observations, unsystematically recorded and imperfectly understood, of practical men’ whose chief concern was to fix the seasons for ploughing, seed-time, sailing voyages and religious festivals. Ionian speculation, says Dicks, took very little note of such observation: ‘some of its wilder flights of fancy might have been avoided, if it had taken more’. In this account of the rise of Greek astronomy, the natural philosophers have no part to play. Their theories represent a speculative enterprise without a scientific future, a philosophic sideline with no impact on the development of observational science from Hesiod to Meton or the development of mathematical astronomy from Meton to Ptolemy.I believe that such a dichotomy between early philosophy and early science in Greece is misguided in principle, and that it seriously distorts our picture of the initial phases of each discipline. It also imposes a considerable strain upon our credulity. Take the case of Anaxagoras who, according to Plato and Theophrastus, had given a causal explanation of eclipses of the moon a generation before Meton.