the good-will of their gods. If this superstitious spirit were alarmed,
there was always a danger that philosophical speculations might be
persecuted. And this occurred in Athens. About the middle of the fifth
century Athens had not only become the most powerful State in Greece,
but was also taking the highest place in literature and art. She was a
full-fledged democracy. Political discussion was perfectly free. At this
time she was guided by the statesman Pericles, who was personally a
freethinker, or at least was in touch with all the subversive
speculations of the day. He was especially intimate with the philosopher
Anaxagoras who had come from Ionia to teach at Athens. In regard to the
popular gods Anaxagoras was a thorough-going

[28] unbeliever. The political enemies of Pericles struck at him by
attacking his friend. They introduced and carried a blasphemy law, to
the effect that unbelievers and those who taught theories about the
celestial world might be impeached. It was easy to prove that Anaxagoras
was a blasphemer who taught that the gods were abstractions and that the
sun, to which the ordinary Athenian said prayers morning and evening,
was a mass of flaming matter. The influence of Pericles saved him from
death; he was heavily fined and left Athens for Lampsacus, where he was
treated with consideration and honour.

Other cases are recorded which show that anti-religious thought was
liable to be persecuted. Protagoras, one of the greatest of the
Sophists, published a book On the Gods, the object of which seems to
have been to prove that one cannot know the gods by reason. The first
words ran: “Concerning the gods, I cannot say that they exist nor yet
that they do not exist. There are more reasons than one why we cannot
know. There is the obscurity of the subject and there is the brevity of
human life.” A charge of blasphemy was lodged against him and he fled