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4 - Herodotus, Thucydides and the sophists

from THE BEGINNINGS

Published online by Cambridge University Press:  28 March 2008

By
Richard Winton
Edited by
Christopher Rowe  and
Malcolm Schofield
With
Simon Harrison  and
Melissa Lane
Richard Winton
Affiliation:
University of Nottingham
Christopher Rowe
Affiliation:
University of Durham
Malcolm Schofield
Affiliation:
University of Cambridge
Simon Harrison
Affiliation:
St John's College, Cambridge
Melissa Lane
Affiliation:
University of Cambridge
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Summary

The sophists

Let us begin by considering three Athenian texts of the fifth and fourth centuries bc.

The first, short enough to quote in full, is a fragment of what was probably a satyr (i.e. serio-comic) play. Controversy continues as to whether the author of these forty-odd lines of verse was the tragedian Euripides (c. 485–c. 406), or Critias, uncle of Plato, versifier, political pamphleteer, and leading member of the oligarchic junta that overthrew Athenian democracy in 404 following Athens’ defeat by Sparta, who was killed in the course of its suppression the following year. The speaker is Sisyphus, archetype of villainy and cunning – whose never-ending punishment was and remains legendary:

There was a time when human life had no order, but like that of animals was ruled by force; when there was no reward for the good, nor any punishment for the wicked. And then, I think, men enacted laws (nomoi) for punishment, so that justice (dike) would be ruler (turannos)… and hubris its slave, and whoever did wrong would be punished. Next, since the laws prevented people only from resorting to violence openly, but they continued to do so in secret, then I think for the first time some shrewd and clever (sophos) individual invented fear of the gods for mortals, so that the wicked would have something to fear even if their deeds or words or thoughts were secret. In this way, therefore, he introduced the idea of the divine, saying that there is a divinity, strong with eternal life, who in his mind hears, sees, thinks and attends to everything with his divine nature (phusis). He will hear everything mortals say and can see everything they do; and if you silently plot evil, this is not hidden from the gods, for our thoughts are known to them. With such stories as these he introduced the most pleasant of lessons, concealing the truth with a false account. And he claimed that the gods dwelt in that place which would particularly terrify men; for he knew that from there mortals have fears and also benefits for their wretched lives - from the revolving sky above, where he saw there was lightning, the fearful din of thunder and the starry radiance of heaven, the fine embroidery of Time, the skilful (sophos) craftsman. Thence too comes the bright mass of a star, and damp showers are sent down to earth. With fears like these he surrounded men, and using them in his story he settled the divinity in a fitting place, and quenched lawlessness (anomia) by means of laws (nomoi)… Thus, I think, someone first persuaded mortals to believe (nomizein) there was a race of gods.

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The Cambridge History of Greek and Roman Political Thought , pp. 89 - 121
Publisher: Cambridge University Press
Print publication year: 2000

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