By Marek Winiarczyk
Diagoras of Melos (lyric poet, fifth c. B.C.) has bought precise recognition for your time now simply because he was once considered as an intensive atheist and the writer of a prose paintings on atheism in antiquity. He was once infamous for revealing and ridiculing the Eleusinian Mysteries and used to be condemned for impiety at Athens. the current booklet evaluates Diagoras biography and indicates that he can't be thought of to were an atheist within the smooth feel. "
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Extra info for Diagoras of Melos: A Contribution to the History of Ancient Atheism
Hordern, Philodemus (2001), 38 ‘λόγῳ could just as well refer to an offence in verse’. Cf. chap. III 2 n. 39. g. J. van der Heyden, Hanau 1615, 64–65 ‘ille verbis quidem aliorum sacra et festos dies impie carperet’; L. Gernet, M. R. Lamb, London-Cambridge, Mass. 1957, 125 ‘for he was impious in speech regarding the sacred things and celebrations of a foreign place’; U. Albini, Firenze 1955, 345 ‘l’empietà di Diagora consisteva in discorsi contro gli oggetti sacri e le ceremonie di una città straniera’; I.
94 Cf. Jacoby, Diagoras (1959), 14, ll. 6–13. 95 Obbink, How to Read (1995), 207 ‘For he composed frivolously if this is indeed his work and not spurious, as Aristoxenus says’. 96 Gigante, Filodemo (1989), 136. This view was accepted by Sider, The Epigrams of Philodemos (1997), 168 (comments to epigram 29 = Anth. Pal. IX 412 = Philod. Epigr. 20 p. 362 Gow-Page). 97 Obbink, Philodemus (1996), 353 ‘but with the added implication that his engagement with such symposiastic poetry was a frivolous one’ and “ἔπαιζον in Philodemus’ epigram means ‘wrote poetry’”.
Prose work of his) is genuine and not falsely attributed’. Whereas Parker, Athenian Religion (1996) 208, n. 37 conjectures ‘that spurious writings are alluded to’ instead proposing the variant [ἀληθὲ]ς in l. 10. 94 Cf. Jacoby, Diagoras (1959), 14, ll. 6–13. 95 Obbink, How to Read (1995), 207 ‘For he composed frivolously if this is indeed his work and not spurious, as Aristoxenus says’. 96 Gigante, Filodemo (1989), 136. This view was accepted by Sider, The Epigrams of Philodemos (1997), 168 (comments to epigram 29 = Anth.
Diagoras of Melos: A Contribution to the History of Ancient Atheism by Marek Winiarczyk