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424 BC (search for this): entry diagoras-bio-1
s relation, although he knew more about it, under the pretext that he thought it objectionable to say anything in praise of a man who was so hostile to the gods (*Deoi=s e)xqro\n *Diago/ran). But still he informs us, that Diagoras assisted Nicodorus in his legislation, which he himself praises as very wise and good. Wachsmuth (Hellen. Alterth. 1.2, p. 90) places this political activity of the two friends about the beginning of the Peloponnesian war. We find Diagoras at Athens as early as B. C. 424, for Aristophanes in the Clouds (830), which were performed in that year, alludes to him as a well-known character; and when Socrates, as though it were a mistake, is there called a Melian, the poet does so in order to remind his hearers at once of Diagoras and of his attacks upon the popular religion. In like manner Hippon is called a Melian, merely because he was a follower of Diagoras. It can scarcely be doubted that Diagoras was acquainted with Socrates, a connexion which is described
411 BC (search for this): entry diagoras-bio-1
ry of Diagoras is uncertain. According to a tradition in Hesychius Milesius and Suidas, Democritus the philosopher ransomed him for a very large sum from the captivity into which he had fallen in the cruel subjugation of Melos under Alcibiades (B. C. 411), and this account at all events serves to attest the close personal relation of these two kindredminded men, although the details respecting the ransom, for instance, may be incorrect. The same authorities further state, that in his youth Diagan, merely because he was a follower of Diagoras. It can scarcely be doubted that Diagoras was acquainted with Socrates, a connexion which is described in the scholia on Aristophanes as if he had been a teacher of Socrates. Fifteen years later, B. C. 411, he was involved, as Diodorus (13.6) informs us, by the democratical party in a lawsuit about impiety (diabolh=s tnxw\n e)p) a)sebei/a|), and he thought it advisable to escape its result by flight. Religion seems to have been only the pretext f
416 BC (search for this): entry diagoras-bio-1
nexion which is described in the scholia on Aristophanes as if he had been a teacher of Socrates. Fifteen years later, B. C. 411, he was involved, as Diodorus (13.6) informs us, by the democratical party in a lawsuit about impiety (diabolh=s tnxw\n e)p) a)sebei/a|), and he thought it advisable to escape its result by flight. Religion seems to have been only the pretext for that accusation, for the mere fact of his being a Melian made him an object of suspicion with the people of Athens. In B. C. 416, Melos had been conquered and cruelly treated by the Athenians, and it is not at all impossible that Diagoras, indignant at such treatment, may have taken part in the party-strife at Athens, and thus have drawn upon himself the suspicion of the democratical party, for the opinion that heterodoxy was persecuted at Athens, and that the priests in particular busied themselves about such matters, is devoid of all foundation. (Bernhardy, Gesch. d. Griech. Lit. i. p. 322.) All the circumstances
436 BC (search for this): entry diagoras-bio-1
He was a poet and a philosopher, who throughout antiquity was regarded as an atheist (a)/qeos). With the exception of this one point, we possess only very scanty information concerning his life and literary activity. All that is known is carefully collected by M. H. E. Meier (in Ersch. u. Gruber's Allgem. Encyclop. xxiv. pp. 439-448). The age of this remarkable man can be determined only in a general way by the fact of his being called a disciple of Democritus of Abdera, who taught about B. C. 436. But the circumstance that, besides Bacchylides (about B. C. 435), Pindar also is called his contemporary, is a manifest anachronism, as has been already observed by Brandis. (Gesch. d. Griech. Röm. Philos. i. p. 341.) Nearly all the ancient authorities agree that Melos was his native place, and Tatian, a late Christian writer, who calls him an Athenian, does so probably for no other reason but because Athens was the principal scene of the activity of Diagoras. (Tatian, Orat. adv. Graec. p
435 BC (search for this): entry diagoras-bio-1
arded as an atheist (a)/qeos). With the exception of this one point, we possess only very scanty information concerning his life and literary activity. All that is known is carefully collected by M. H. E. Meier (in Ersch. u. Gruber's Allgem. Encyclop. xxiv. pp. 439-448). The age of this remarkable man can be determined only in a general way by the fact of his being called a disciple of Democritus of Abdera, who taught about B. C. 436. But the circumstance that, besides Bacchylides (about B. C. 435), Pindar also is called his contemporary, is a manifest anachronism, as has been already observed by Brandis. (Gesch. d. Griech. Röm. Philos. i. p. 341.) Nearly all the ancient authorities agree that Melos was his native place, and Tatian, a late Christian writer, who calls him an Athenian, does so probably for no other reason but because Athens was the principal scene of the activity of Diagoras. (Tatian, Orat. adv. Graec. p. 164a.) Lobeck (Aglaoph. p. 370) is the only one among modern cr