Protagoras's Life

I. Protagoras was the son of Artemon, or, as Apollodorus says (which account is corroborated by Deinon, in his History of Persia), of Mæander. He was a native of Abdera, as Heraclides Ponticus tell us, in his treatise on Laws; and the same authority informs us that he made laws for the Thurians. But, according to the statement of Eupolis, in his Flatterers, he was a native of Teos; for he says:—

I. Protagoras was the son of Artemon. But Apollodorus says his father was Mæander, and Deinon supports this account in his History of Persia. Heraclides Ponticus says in his treatise on Laws that Protagoras was from Abdera. Heraclides also says that Protagoras made laws for the Thurians. But Eupolis says in his Flatterers that Protagoras was from Teos. He writes:

He, and Prodicus of Ceos, used to levy contributions for giving their lectures; and Plato, in his Protagoras, says that Prodicus had a very powerful voice.

He and Prodicus of Ceos charged fees for their lectures. Plato says in his Protagoras that Prodicus had a very powerful voice.

II. Protagoras was a pupil of Democritus. And he was surnamed Wisdom, as Phavorinus informs us in his Universal History.

II. Protagoras was a student of Democritus. According to Phavorinus in his Universal History, Protagoras was nicknamed Wisdom.

III. He was the first person who asserted that in every question there were two sides to the argument exactly opposite to one another. And he used to employ them in his arguments, being the first person who did so. But he began something in this manner: “Man is the measure of all things: of those things which exist as he is; and of those things which do not exist as he is not.” And he used to say that nothing else was soul except the senses, as Plato says, in the Theætetus; and that everything was true. And another of his treatises he begins in this way: “Concerning the Gods, I am not able to know to a certainty whether they exist or whether they do not. For there are many things which prevent one from knowing, especially the obscurity of the subject, and the shortness of the life of man.” And on account of this beginning of his treatise, he was banished by the Athenians. And they burnt his books in the market-place, calling them in by the public crier, and compelling all who possessed them to surrender them.

III. He was the first to assert that every question has two sides, exactly opposed to each other. He used both sides in his arguments and was the first to do so. He began something like this: “Man is the measure of all things: of things that exist as he is, and of things that do not exist as he is not.” He also said that the soul was nothing other than the senses, as Plato says in the Theætetus. And he said that everything was true. He began another treatise this way: “Concerning the Gods, I cannot know for certain whether they exist or not. Many things prevent us from knowing, especially the obscurity of the subject and the shortness of human life.” Because of this opening, the Athenians banished him. They also burned his books in the marketplace. A public crier called for the books, and everyone who owned them was forced to surrender them.

He was the first person who demanded payment of his pupils; fixing his charge at a hundred minæ. He was also the first person who gave a precise definition of the parts of time; and who explained the value of opportunity, and who instituted contests of argument, and who armed the disputants with the weapon of sophism. He it was too who first left facts out of consideration, and fastened his arguments on words; and who was the parent of the present superficial and futile kinds of discussion. On which account Timon says of him:—

He was the first person to charge his pupils, setting his fee at a hundred minae. He was also the first to define the parts of time precisely and explain the value of opportunity. He was the first to establish contests of argument and arm the disputants with sophistry. He was also the first to disregard facts and base his arguments on words. He gave rise to the superficial and futile kinds of discussion common today. For this reason, Timon says of him:

He too, it was, who first invented that sort of argument which is called the Socratic, and who first employed the reasonings of Antisthenes, which attempt to establish the point that they cannot be contradicted; as Plato tells us in his Euthydemus. He was also the first person who practised regular discussions on set subjects, as Artemidorus, the dialectician, tells us in his treatise against Chrysippus. He was also the original inventor of the porter’s pad for men to carry their burdens on, as we are assured by Aristotle, in his book on Education; for he himself was a porter, as Epicurus says somewhere or other. And it was in this way that he became highly thought of by Democritus, who saw him as he was tying up some sticks.

He was also the first to devise the kind of argument called Socratic. He was the first to use Antisthenes’ arguments, which try to establish that they cannot be contradicted. Plato tells us this in his Euthydemus. He was also the first to hold regular discussions on set subjects. Artemidorus, the dialectician, tells us this in his treatise against Chrysippus. He also invented the pad that porters used to carry loads, according to Aristotle’s book on Education. For he himself was a porter, as Epicurus says somewhere. It was through this work that he earned Democritus’ high regard, when Democritus saw him tying up some sticks.

He was also the first person who divided discourse into four parts; entreaty, interrogation, answer, and injunction: though some writers make the parts seven; narration, interrogation, answer, injunction, promise, entreaty, and invocation; and these he called the foundations of discourse: but Alcidamas says that there are four divisions of discourse; affirmation, denial, interrogation, and invocation.

He was also the first to divide discourse into four parts: requests, questions, answers, and commands. Some writers, however, list seven parts: narration, questions, answers, commands, promises, requests, and invocations. He called these the foundations of discourse. But Alcidamas says that discourse has four divisions: affirmation, denial, questions, and invocations.

V. The first of his works that he ever read in public was the treatise on the Gods, the beginning of which we have quoted above, and he read this at Athens in the house of Euripides, or, as some say, in that of Megaclides; others say that he read it in the Lyceum; his pupil, Archagoras, the son of Theodotus, giving him the aid of his voice. His accuser was Pythodorus, the son of Polyzelus, one of the four hundred; but Aristotle calls him Evathlus.

V. The first of his works that he read in public was his treatise on the Gods. We quoted its opening above. He read it in Athens, at the house of Euripides or, as some say, at the house of Megaclides. Others say he read it at the Lyceum. His pupil, Archagoras, the son of Theodotus, helped him by lending his voice to the reading. His accuser was Pythodorus, the son of Polyzelus, one of the four hundred. But Aristotle calls him Evathlus.

VI. The writings of his which are still extant are these: a treatise on the Art of Contention; one on Wrestling; one on Mathematics; one on a Republic; one on Ambition; one on Virtues; one on the Original Condition of Man; one on those in the Shades Below; one on the Things which are not done properly by Men; one volume of Precepts; one essay entitled Justice in Pleading for Hire; two books of Contradictions.

VI. His surviving writings are as follows: a treatise on the Art of Contention, and works on Wrestling, Mathematics, a Republic, Ambition, and Virtues. Others are on the Original Condition of Man, those in the underworld, and Things Men Do Improperly. There is also a volume of Precepts, an essay called Justice in Pleading for Hire, and two books of Contradictions.

These are his books.

These are his books.

Plato also addressed a dialogue to him.

Plato also wrote a dialogue addressed to him.

VII. Philochorus relates that, as he was sailing to Sicily his ship was wrecked, and that this circumstance is alluded to by Euripides in his Ixion; and some say that he died on his journey, being about ninety years old. But Apollodorus states his age at seventy years, and says that he was a sophist forty years, and that he flourished about the eighty-fourth Olympiad. There is an epigram upon him written by myself, in the following terms:—

VII. Philochorus says that his ship was wrecked as he sailed to Sicily. Euripides alludes to the shipwreck in his Ixion. Some say he died on the journey, at about ninety years old. But Apollodorus says he was seventy when he died. He says he was a sophist for forty years and flourished around the eighty-fourth Olympiad. I wrote the following epigram about him:

VIII. It is said that once, when he demanded of Evathlus his pupil payment for his lessons, Evathlus said to him, “But I have never been victorious in an argument;” and he rejoined, “But if I gain my cause, then I should naturally receive the fruits of my victory, and so would you obtain the fruits of yours.”

VIII. It is said that he once asked his pupil Evathlus to pay for his lessons. Evathlus said, “But I have never won an argument.” He replied, “But if I win my case, I should naturally receive the rewards of victory. And if you win, you will receive the rewards of yours.”

IX. There was also another Protagoras, an astronomer, on whom Euphorion wrote an elegy; and a third also, who was a philosopher of the Stoic sect.

IX. There was also another Protagoras, an astronomer, about whom Euphorion wrote an elegy. A third Protagoras was a Stoic philosopher.