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Tiresias: The Ancient Mediterranean Religions Source Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):
subject book bibliographic info
accusation Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 671, 874, 878
Schiffman (1983), Testimony and the Penal Code, 89, 91, 92, 95, 96, 100, 101, 102, 104, 108, 112
accusation, about, old age Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 280, 497, 503
accusation, against, christians Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 226, 582, 757, 826
accusation, against, epicurus Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 48
accusation, against, heraclitus Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 602, 606, 617, 618, 628
accusation, against, odysseus Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 155
accusation, against, paul Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 14, 54, 159, 217, 906
accusation, financial support Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 519
accusation, judaism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 722
accusation, justin Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 887
accusation, magic, anti-jewish Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 1, 42, 43, 44
accusation, of cremutius cordus, maiestas Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 48
accusation, of magic against, apuleius Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 164
accusation, of miaros, pollution, impurity Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 20, 210
accusation, of parents Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 140
accusation, of sorcery Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 162
accusations Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 48, 255, 256, 257
accusations, against creator or creation Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 25, 27, 28, 30, 32, 33, 41, 42, 44, 63, 172, 175, 202, 207, 225, 229, 244, 248, 249, 250, 294, 314, 389, 404
accusations, against early christians, cannibalism König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 295, 296, 297, 298, 299, 304, 315, 316
accusations, against, epicureanism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 739, 762, 832, 833
accusations, anti-christian Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 151
accusations, atheism, against, christians Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 362, 387, 665, 794, 813, 816, 824, 825, 887, 888, 889
accusations, atheism, against, diogenes Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 611
accusations, atheism, against, epicureans Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756, 762
accusations, atheism, against, jews Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
accusations, of against romans, greed and bribery and acquisitiveness Welch (2015), Tarpeia: Workings of a Roman Myth. 67, 68, 69, 70
accusations, of atheism Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 187, 188, 189
accusations, of consulship of. see consulship, ciceros, incest Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 108, 158, 185
accusations, of consulship of. see consulship, ciceros, prostitution Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 158, 185
accusations, of flattery, horace’s sensitivity to Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 83, 206, 226
accusations, of flattery, philodemus of gadara Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 21, 55, 167, 185, 192
accusations, of heresy Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 260
accusations, of immorality Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 251
accusations, of lithomania Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 269, 270
accusations, of love magic Faraone (1999), Ancient Greek Love Magic, 2, 7, 9, 10, 85, 114, 135, 155
accusations, of simony Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 270
accusations, of trickery, of lawgiver Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 158
accusations, of tyranny Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 6, 120, 158, 166, 167, 170
accusations, of valerian, p. licinius valerianus, vanity Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 43, 44, 86
accusations, of witchcraft Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 293, 294
accusations, separate from actual, innovation, claims and Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 6, 8, 129
accusative, adverbial Burton (2009), Dionysus and Rome: Religion and Literature, 25, 26
accusative, in greek construction Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 193, 196
accusative, in greek construction, acc. neuter of adjective after in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 240
accusative, ou plus Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 87, 104
accuse, others of cannibalism, christians Isaac (2004), The invention of racism in classical antiquity, 210
accused, adulteress Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 69
accused, by, tribunes of the plebs, augurs Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 278, 279, 280
accused, delphinion, defendant, cf. Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 27, 35, 143
accused, god Gera (2014), Judith, 246, 271
accused, of adultery, cleitophon Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 134, 136, 139, 140, 141, 144, 145
accused, of atheism, christian Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 106, 109, 110, 111, 131
accused, of blasphemy, roman empire Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 169
accused, of cannibalism, britons Isaac (2004), The invention of racism in classical antiquity, 220
accused, of cannibalism, carthaginians Isaac (2004), The invention of racism in classical antiquity, 209, 334
accused, of cannibalism, christians Isaac (2004), The invention of racism in classical antiquity, 210
accused, of cannibalism, druids Isaac (2004), The invention of racism in classical antiquity, 208
accused, of cannibalism, egyptians Isaac (2004), The invention of racism in classical antiquity, 364
accused, of cannibalism, hannibal’s army Isaac (2004), The invention of racism in classical antiquity, 209, 220
accused, of cannibalism, jews Isaac (2004), The invention of racism in classical antiquity, 475
accused, of cannibalism, scythians, distinct from all other peoples Isaac (2004), The invention of racism in classical antiquity, 208, 209
accused, of crudelitas, tullius cicero, m., cicero Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 67, 68, 69, 70
accused, of deviating from christs teaching Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 30
accused, of failure to settle in palestine, levites Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 121
accused, of falsity Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 30
accused, of falsity, gave gifts to men Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 21
accused, of falsity, hated by the gods Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 30
accused, of falsity, ignorance of noted by porphyry Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 20
accused, of falsity, miracles of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 21
accused, of falsity, pagans attack peter and paul Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
accused, of human sacrifice, carthaginians Isaac (2004), The invention of racism in classical antiquity, 334, 475
accused, of magic, apuleius Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 159, 164, 290
accused, of magic, christians Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 155, 159, 160, 162
accused, of magic, jews Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 162
accused, of offering human sacrifice, jews Isaac (2004), The invention of racism in classical antiquity, 475
accused, of orphism, hippolytus Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 197, 198, 199
accused, of parricide Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 105, 107, 111, 112, 113
accused, of parricide, clodius pulcher, p. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 106, 107
accused, of refusal to settle in babylonia, babylonians, palestine, strict class system Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 8, 76, 77
accused, of refusal to settle in palestine, babylonia, babylonians Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 16, 17
accused, of refusal to settle in palestine, role of synagogue in israel babylonia, babylonians, and, distinguished Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 131
accused, of sensationalism, phylarchus, historian Feldman (2006), Judaism and Hellenism Reconsidered, 416
accused, of taking bribes, pythia Johnston (2008), Ancient Greek Divination, 44, 50
accused, of tearing the state apart, clodius pulcher, p. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 62
accused, of vainglory, jesus Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 136
accused, of wounding republic Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 112
accused, of “magical” practices, apuleius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 110
accused, of “shamelessness”, cynics/cynicism Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 39, 40
accused, to trial, right of Bickerman and Tropper (2007), Studies in Jewish and Christian History, 749, 750, 775, 820, 822, 826, 827, 828, 829, 830
accused, wife, fornication, falsely Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 160
accused/defendant Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 25, 26, 27, 31, 40, 45, 46, 50, 56, 65, 67, 68, 71, 84, 90, 91, 104, 106, 108, 111, 126, 129, 135, 158, 172, 216, 219, 286, 287, 307, 324, 336, 389
accuser, prison, cf. jail prosecuter, cf. prostitute, cf. concubine punch Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 59, 63, 82, 108, 119, 136, 267, 336
accuser, the Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 19, 33, 34
accuser/prosecutor Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 26, 31, 33, 39, 40, 41, 42, 44, 45, 50, 67, 68, 69, 71, 82, 83, 84, 86, 88, 91, 93, 94, 96, 98, 104, 107, 108, 130, 134, 135, 143, 152, 158, 172, 216, 217, 219, 288, 389
accusers, delatores informers Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 156, 157, 158, 161, 165, 202, 203
accuses, aristotelians of accepting the cruelty of anger, plutarch of chaeroneia, middle platonist, but also Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 209, 210
accuses, aristotelians of accepting unbridled anger, philodemus, epicurean Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 210
accuses, caesar’s killers of parricide Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 110, 111
accuses, caesar’s killers of parricide, letter to octavian and hirtius Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 110, 111
accuses, caesar’s killers of parricide, on caesar as parens patriae Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 109, 110
accuses, caesar’s killers of parricide, proscribing and mutilating the republic Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 118
accuses, catilinarians of murdering state, tullius cicero, m., cicero Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 82
accuses, egyptian villagers of cannibalism, juvenal Isaac (2004), The invention of racism in classical antiquity, 209
accuses, octavius of maiming power of plebs, sempronius gracchus, ti. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 58, 63, 71
accuses, opponents of violence against body politic, tullius cicero, m., cicero Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64
accuses, philippus of cutting senate, licinius crassus, l., orator Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 58, 69
accuses, stoics of indeterminism, galen Graver (2007), Stoicism and Emotion, 232
accuses, sulla of corrupting the army in sallust, asia, on the origins of african peoples Isaac (2004), The invention of racism in classical antiquity, 147, 148
accusing Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 251, 252, 257, 263
accusing, and stars Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 264, 268
accusing, angel, asael, azael, as Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 261
accusing, free will of Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 111, 168, 174
accusing, gatekeeping Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 251
accusing, heavenly Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 25, 28, 33, 36, 45, 50, 75, 250, 251, 256, 261
accusing, interpreting Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 110
accusing, rivalry with humans Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 213, 236, 250, 251, 252, 257, 261, 262, 263, 264, 265, 266, 267, 268, 270
accusing, veneration of Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 138, 251

List of validated texts:
15 validated results for "accused"
1. Hebrew Bible, Genesis, 6.3 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • accusations (against Creator or Creation) • accusing, heavenly • accusing, interpreting • accusing, rivalry with humans • accusing, veneration of

 Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 42; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28, 110, 138, 213, 236, 267

sup>
6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃' ' None		sup>
6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’' ' None
2. Hebrew Bible, Leviticus, 5.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Accusation • Accuser, the • accusing • accusing, rivalry with humans

 Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 263, 267; Schiffman (1983), Testimony and the Penal Code, 101, 112; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 19

sup>
5.1 וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃'
5.1 וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃ ' None		sup>
5.1 And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;' ' None
3. Hebrew Bible, Numbers, 5.11-5.31 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Accusation • fornication, falsely accused wife

 Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 160; Schiffman (1983), Testimony and the Penal Code, 112

sup>
5.11 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.12 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃ 5.13 וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃ 5.14 וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃ 5.15 וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃ 5.16 וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃ 5.17 וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃ 5.18 וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃ 5.19 וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃' '5.21 וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃ 5.22 וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃ 5.23 וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃ 5.24 וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃ 5.25 וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃ 5.26 וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃ 5.27 וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃ 5.28 וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃ 5.29 זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃ 5.31 וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃'' None		sup>
5.11 And the LORD spoke unto Moses, saying: 5.12 Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him, 5.13 and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act; 5.14 and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled; 5.15 then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance. 5.16 And the priest shall bring her near, and set her before the LORD. 5.17 And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water. 5.18 And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse. 5.19 And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse; 5.20 but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband— 5.21 then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell; 5.22 and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’ 5.23 And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness. 5.24 And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter. 5.25 And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar. 5.26 And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water. 5.27 And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people. 5.28 And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed. 5.29 This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled; 5.30 or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law. 5.31 And the man shall be clear from iniquity, and that woman shall bear her iniquity.'' None
4. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Magic, anti-Jewish accusation • accused/defendant • accuser/prosecutor

 Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 43; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 216

364b καὶ πένητες ὦσιν, ὁμολογοῦντες αὐτοὺς ἀμείνους εἶναι τῶν ἑτέρων. τούτων δὲ πάντων οἱ περὶ θεῶν τε λόγοι καὶ ἀρετῆς θαυμασιώτατοι λέγονται, ὡς ἄρα καὶ θεοὶ πολλοῖς μὲν ἀγαθοῖς δυστυχίας τε καὶ βίον κακὸν ἔνειμαν, τοῖς δʼ ἐναντίοις ἐναντίαν μοῖραν. ἀγύρται δὲ καὶ μάντεις ἐπὶ πλουσίων θύρας ἰόντες πείθουσιν ὡς ἔστι παρὰ σφίσι δύναμις ἐκ θεῶν ποριζομένη θυσίαις τε καὶ ἐπῳδαῖς, εἴτε τι'' None364b and disregard those who are in any way weak or poor, even while admitting that they are better men than the others. But the strangest of all these speeches are the things they say about the gods and virtue, how so it is that the gods themselves assign to many good men misfortunes and an evil life but to their opposites a contrary lot; and begging priests and soothsayers go to rich men’s doors and make them believe that they by means of sacrifices and incantations have accumulated a treasure of power from the gods that can expiate and cure with pleasurable festival'' None
5. Aeschines, Letters, 1.173, 1.175-1.176, 3.171-3.172 (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Accusation • sophistry, accusations of

 Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 212, 214, 217; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 50, 82, 344

sup>
1.173 Did you put to death Socrates the sophist, fellow citizens, because he was shown to have been the teacher of Critias, one of the Thirty who put down the democracy, and after that, shall Demosthenes succeed in snatching companions of his own out of your hands, Demosthenes, who takes such vengeance on private citizens and friends of the people for their freedom of speech? At his invitation some of his pupils are here in court to listen to him. For with an eye to business at your expense,Success in this case will increase Demosthenes' reputation, and bring him more pupils and tuition fees. he promises them, as I understand, that he will juggle the issue and cheat your ears, and you will never know it; " 1.175 So I do beg you by all means not to furnish this sophist with laughter and patronage at your expense. Imagine that you see him when he gets home from the court-room, putting on airs in his lectures to his young men, and telling how successfully he stole the case away from the jury. “I carried the jurors off bodily from the charges brought against Timarchus, and set them on the accuser, and Philip, and the Phocians, and I suspended such terrors before the eyes of the hearers that the defendant began to be the accuser, and the accuser to be on trial; and the jurors forgot what they were to judge; and what they were not to judge, to that they listened.” 1.176 But it is your business to take your stand against this sort of thing, and following close on his every step, to let him at no point turn aside nor persist in irrelevant talk; on the contrary, act as you do in a horse-race, make him keep to the track—of the matter at issue. If you do that, you will not fail of respect, and you will have the same sentiments when you are called to enforce laws that you had when you made them; but if you do otherwise, it will appear that when crimes are about to be committed, you foresee them and are angry, but after they have been committed, you no longer care.
3.171 His father was Demosthenes of Paeania, a free man, for there is no need of lying. But how the case stands as to his inheritance from his mother and his maternal grandfather, I will tell you. There was a certain Gylon of Cerameis. This man betrayed Nymphaeum in the Pontus to the enemy, for the place at that time belonged to our city. He was impeached and became an exile from the city, not awaiting trial. He came to Bosporus and there received as a present from the tyrants of the land a place called “the Gardens.”' "3.172 Here he married a woman who was rich, I grant you, and brought him a big dowry, but a Scythian by blood. This wife bore him two daughters, whom he sent hither with plenty of money. One he married to a man whom I will not name—for I do not care to incur the enmity of many persons,—the other, in contempt of the laws of the city, Demosthenes of Paeania took to wife. She it was who bore your busy-body and informer. From his grandfather, therefore, he would inherit enmity toward the people, for you condemned his ancestors to death and by his mother's blood he would be a Scythian, a Greek-tongued barbarian—so that his knavery, too, is no product of our soil."" None
6. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • accused/defendant • accuser/prosecutor • defendant, cf. accused Delphinion • witchcraft, accusations of

 Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 293; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 27, 84
7. Josephus Flavius, Against Apion, 2.145, 2.148, 2.156, 2.158, 2.161 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Magic, anti-Jewish accusation • accusation, Judaism • tyranny, accusations of

 Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 43, 44; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 722; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 6, 120

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2.145 ̓Επεὶ δὲ καὶ ̓Απολλώνιος ὁ Μόλων καὶ Λυσίμαχος καί τινες ἄλλοι τὰ μὲν ὑπ' ἀγνοίας, τὸ πλεῖστον δὲ κατὰ δυσμένειαν περί τε τοῦ νομοθετήσαντος ἡμῖν Μωσέως καὶ περὶ τῶν νόμων πεποίηνται λόγους οὔτε δικαίους οὔτε ἀληθεῖς, τὸν μὲν ὡς γόητα καὶ ἀπατεῶνα διαβάλλοντες, τοὺς νόμους δὲ κακίας ἡμῖν καὶ οὐδεμιᾶς ἀρετῆς φάσκοντες εἶναι διδασκάλους, βούλομαι συντόμως καὶ περὶ τῆς ὅλης ἡμῶν καταστάσεως τοῦ πολιτεύματος καὶ περὶ τῶν" "
2.148 ἀπὸ τῶν νόμων, καθ' οὓς ζῶντες διατελοῦμεν. ἄλλως τε καὶ τὴν κατηγορίαν ὁ ̓Απολλώνιος οὐκ ἀθρόαν ὥσπερ ὁ ̓Απίων ἔταξεν, ἀλλὰ σποράδην, καὶ δὴ εἴπας ποτὲ μὲν ὡς ἀθέους καὶ μισανθρώπους λοιδορεῖ, ποτὲ δ' αὖ δειλίαν ἡμῖν ὀνειδίζει καὶ τοὔμπαλιν ἔστιν ὅπου τόλμαν κατηγορεῖ καὶ ἀπόνοιαν. λέγει δὲ καὶ ἀφυεστάτους εἶναι τῶν βαρβάρων καὶ διὰ τοῦτο μηδὲν εἰς τὸν βίον εὕρημα συμβεβλῆσθαι μόνους." "
2.156 ὁ δ' ἡμέτερος νομοθέτης ἀρχαιότατος γεγονώς, τοῦτο γὰρ δήπουθεν ὁμολογεῖται καὶ παρὰ τοῖς πάντα καθ' ἡμῶν λέγουσιν, ἑαυτόν τε παρέσχεν ἄριστον τοῖς πλήθεσιν ἡγεμόνα καὶ σύμβουλον τήν τε κατασκευὴν αὐτοῖς ὅλην τοῦ βίου τῷ νόμῳ περιλαβὼν ἔπεισεν παραδέξασθαι καὶ βεβαιοτάτην εἰς ἀεὶ φυλαχθῆναι παρεσκεύασεν." "
2.158 ἐν οἷς ἅπασι καὶ στρατηγὸς ἄριστος ἐγένετο καὶ σύμβουλος συνετώτατος καὶ πάντων κηδεμὼν ἀληθέστατος. ἅπαν δὲ τὸ πλῆθος εἰς ἑαυτὸν ἀνηρτῆσθαι παρεσκεύασεν, καὶ περὶ παντὸς ἔχων πεισθέντας ἀντὶ τοῦ κελευσθέντος εἰς οὐδεμίαν οἰκείαν ἔλαβεν ταῦτα πλεονεξίαν, ἀλλ' ἐν ᾧ μάλιστα τοῦ καιροῦ δυνάμεις μὲν αὐτοῖς περιβάλλονται καὶ τυραννίδας οἱ προεστηκότες, ἐθίζουσι" "
2.161 οὐθὲν ἀνέχονται ἐξαμαρτεῖν. τοιοῦτος μὲν δή τις αὐτὸς ἡμῶν ὁ νομοθέτης, οὐ γόης οὐδ' ἀπατεών, ἅπερ λοιδοροῦντες λέγουσιν ἀδίκως, ἀλλ' οἵους παρὰ τοῖς ̔́Ελλησιν αὐχοῦσιν τὸν Μίνω γεγονέναι"" None		sup>
2.145 15. But now, since Apollonius Molo, and Lysimachus, and some others, write treatises about our lawgiver Moses, and about our laws, which are neither just nor true, and this partly out of ignorance, but chiefly out of ill will to us, while they calumniate Moses as an impostor and deceiver, and pretend that our laws teach us wickedness, but nothing that is virtuous, I have a mind to discourse briefly, according to my ability, about our whole constitution of government, and about the particular branches of it;
2.148 Moreover, since this Apollonius does not do like Apion, and lay a continued accusation against us, but does it only by starts, and up and down his discourse, while he sometimes reproaches us as atheists, and man-haters, and sometimes hits us in the teeth with our want of courage, and yet sometimes, on the contrary, accuses us of too great boldness, and madness in our conduct; nay, he says that we are the weakest of all the barbarians, and that this is the reason why we are the only people who have made no improvements in human life;
2.156 but for our legislator, who was of so much greater antiquity than the rest (as even those that speak against us upon all occasions do always confess), he exhibited himself to the people as their best governor and counsellor, and included in his legislation the entire conduct of their lives, and prevailed with them to receive it, and brought it so to pass, that those that were made acquainted with his laws did most carefully observe them.


2.158 on all which occasions he became an excellent general of an army, and a most prudent counsellor, and one that took the truest care of them all: he also so brought it about, that the whole multitude depended upon him; and while he had them always obedient to what he enjoined, he made no manner of use of his authority for his own private advantage, which is the usual time when governors gain great powers to themselves, and pave the way for tyranny, and accustom the multitude to live very dissolutely;
2.161 and this is the character of our legislator; he was no impostor, no deceiver, as his revilers say, though unjustly, but such a one as they brag Minos to have been among the Greeks, and other legislators after him; '' None
8. New Testament, Matthew, 18.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Accusation • accusation,about old age

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 503; Schiffman (1983), Testimony and the Penal Code, 92

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18.16 ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα·'' None		sup>
18.16 But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. "" None
9. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Magic, anti-Jewish accusation • magic, Christians, accused of

 Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 44; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 160
10. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • accusation,against Christians • cannibalism, accusations against early Christians • right of accused to trial

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 830; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 296, 297; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 757
11. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Magic, anti-Jewish accusation • tyranny, accusations of

 Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 44; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 120
12. Aeschines, Or., 1.173, 1.175-1.176, 3.171-3.172
 Tagged with subjects: • Accusation • sophistry, accusations of

 Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 212, 214, 217; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 50, 82, 344

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1.173 Did you put to death Socrates the sophist, fellow citizens, because he was shown to have been the teacher of Critias, one of the Thirty who put down the democracy, and after that, shall Demosthenes succeed in snatching companions of his own out of your hands, Demosthenes, who takes such vengeance on private citizens and friends of the people for their freedom of speech? At his invitation some of his pupils are here in court to listen to him. For with an eye to business at your expense,Success in this case will increase Demosthenes' reputation, and bring him more pupils and tuition fees. he promises them, as I understand, that he will juggle the issue and cheat your ears, and you will never know it; " 1.175 So I do beg you by all means not to furnish this sophist with laughter and patronage at your expense. Imagine that you see him when he gets home from the court-room, putting on airs in his lectures to his young men, and telling how successfully he stole the case away from the jury. “I carried the jurors off bodily from the charges brought against Timarchus, and set them on the accuser, and Philip, and the Phocians, and I suspended such terrors before the eyes of the hearers that the defendant began to be the accuser, and the accuser to be on trial; and the jurors forgot what they were to judge; and what they were not to judge, to that they listened.” 1.176 But it is your business to take your stand against this sort of thing, and following close on his every step, to let him at no point turn aside nor persist in irrelevant talk; on the contrary, act as you do in a horse-race, make him keep to the track—of the matter at issue. If you do that, you will not fail of respect, and you will have the same sentiments when you are called to enforce laws that you had when you made them; but if you do otherwise, it will appear that when crimes are about to be committed, you foresee them and are angry, but after they have been committed, you no longer care.
3.171 His father was Demosthenes of Paeania, a free man, for there is no need of lying. But how the case stands as to his inheritance from his mother and his maternal grandfather, I will tell you. There was a certain Gylon of Cerameis. This man betrayed Nymphaeum in the Pontus to the enemy, for the place at that time belonged to our city. He was impeached and became an exile from the city, not awaiting trial. He came to Bosporus and there received as a present from the tyrants of the land a place called “the Gardens.”' "3.172 Here he married a woman who was rich, I grant you, and brought him a big dowry, but a Scythian by blood. This wife bore him two daughters, whom he sent hither with plenty of money. One he married to a man whom I will not name—for I do not care to incur the enmity of many persons,—the other, in contempt of the laws of the city, Demosthenes of Paeania took to wife. She it was who bore your busy-body and informer. From his grandfather, therefore, he would inherit enmity toward the people, for you condemned his ancestors to death and by his mother's blood he would be a Scythian, a Greek-tongued barbarian—so that his knavery, too, is no product of our soil."" None
13. Demosthenes, Orations, 21.40, 21.104-21.122, 21.147, 21.209
 Tagged with subjects: • accused/defendant • accuser/prosecutor • miaros (pollution, impurity), accusation of • prison, cf. jail prosecuter, cf. accuser prostitute, cf. concubine punch • sophistry, accusations of

 Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 213; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 20, 210; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 40, 56, 67, 129, 136

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21.40 Such statements, then, are quite in point if one wishes to accuse those men today, but as a defence of Meidias against my indictments they are the very last pleas that should be urged. For my conduct was clean contrary to theirs. It will be proved that I never got, or tried to get, any advantage for myself, but religiously observed, and have now restored to your keeping, the task of avenging the laws, the god, and your interests. Do not then allow him to make these statements, or if he persists, do not give him credence as if his plea were just. If he finds that this is your fixed determination, he will have nothing to say, not a word.
21.104 But I will now relate a serious act of cruelty committed by him, men of Athens, which I at least regard as not merely a personal wrong but a public sacrilege. For when a grave criminal charge was hanging over that unlucky wretch, Aristarchus, the son of Moschus, at first, Athenians, Meidias went round the Market-place and ventured to spread impious and atrocious statements about me to the effect that I was the author of the deed; next, when this device failed, he went to the relations of the dead man, who were bringing the charge of murder against Aristarchus, and offered them money if they would accuse me of the crime. He let neither religion nor piety nor any other consideration stand in the way of this wild proposal: he shrank from nothing. 21.105 Nay, he was not ashamed to look even that audience in the face and bring such a terrible calamity upon an innocent man; but having set one goal before him, to ruin me by every means in his power, he thought himself bound to leave no stone unturned, as if it were only right that when any man, having been insulted by him, claimed redress and refused to keep silence, he should be removed by banishment without a chance of escape, should even find himself convicted of desertion, should defend himself on a capital charge, and should be in imminent danger of crucifixion. Yet when Meidias is proved guilty of all this, as well as of his insults when I was chorus-master, what leniency, what compassion shall he deserve at your hands? 21.106 My own opinion, men of Athens, is that these acts constitute him my murderer; that while at the Dionysia his outrages were confined to my equipment, my person, and my expenditure, his subsequent course of action shows that they were aimed at everything else that is mine, my citizenship, my family, my privileges, my hopes. Had a single one of his machinations succeeded, I should have been robbed of all that I had, even of the right to be buried in the homeland. What does this mean, gentlemen of the jury? It means that if treatment such as I have suffered is to be the fate of any man who tries to right himself when outraged by Meidias in defiance of all the laws, then it will be best for us, as is the way among barbarians, to grovel at the oppressor’s feet and make no attempt at self-defence. 21.107 However, to prove that my statements are true and that these things have actually been perpetrated by this shameless ruffian, please call the witnesses. The Witnesses We, Dionysius of Aphidna and Antiphilus of Paeania, when our kinsman Nicodemus had met with a violent death at the hands of Aristarchus, the son of Moschus, prosecuted Aristarchus for murder. Learning this, Meidias, who is now being brought to trial by Demosthenes, for whom we appear, offered us small sums of money to let Aristarchus go unharmed, and to substitute the name of Demosthenes in the indictment for murder. Now let me have the law concerning bribery. 21.108 While the clerk is finding the statute, men of Athens, I wish to address a few words to you. I appeal to all of you jurymen, in the name of Zeus and all the gods, that whatever you hear in court, you may listen to it with this in your minds: What would one of you do, if he were the victim of this treatment, and what anger would he feel on his own account against the author of it? Seriously distressed as I was at the insults that I endured in the discharge of my public service, I am far more seriously distressed and indigt at what ensued. 21.109 For in truth, what bounds can be set to wickedness, and how can shamelessness, brutality and insolence go farther, if a man who has committed grave-yes, grave and repeated wrongs against another, instead of making amends and repenting of the evil, should afterwards add more serious outrages and should employ his riches, not to further his own interests without prejudice to others, but for the opposite purpose of driving his victim into exile unjustly and covering him with ignominy, while he gloats over his own superabundance of wealth? 21.110 All that, men of Athens, is just what has been done by Meidias. He brought against me a false charge of murder, in which, as the facts proved, I was in no way concerned; he indicted me for desertion, having himself on three occasions deserted his post; and as for the troubles in Euboea—why, I nearly forgot to mention them!-troubles for which his bosom-friend Plutarchus was responsible, he contrived to have the blame laid at my door, before it became plain to everyone that Plutarchus was at the bottom of the whole business. 21.111 Lastly, when I was made senator by lot, he denounced me at the scrutiny, and the business proved a very real danger for me; for instead of getting compensation for the injuries I had suffered, I was in danger of being punished for acts with which I had no concern. Having such grievances and being persecuted in the way that I have just described to you, but at the same time being neither quite friendless nor exactly a poor man, I am uncertain, men of Athens, what I ought to do. 21.112 For, if I may add a word on this subject also, where the rich are concerned, Athenians, the rest of us have no share in our just and equal rights. Indeed we have not. The rich can choose their own time for facing a jury, and their crimes are stale and cold when they are dished up before you, but if any of the rest of us is in trouble, he is brought into court while all is fresh. The rich have witnesses and counsel in readiness, all primed against us; but, as you see, my witnesses are some of them unwilling even to bear testimony to the truth. 21.113 One might harp on these grievances till one was weary, I suppose; but now recite in full the law which I began to quote. Read. The Law If any Athenian accepts a bribe from another, or himself offers it to another, or corrupts anyone by promises, to the detriment of the people in general, or of any individual citizen, by any means or device whatsoever, he shall be disfranchised together with his children, and his property shall be confiscated. 21.114 This man, then, is so impious, so abandoned, so ready to say or do anything, without stopping for a moment to ask whether it is true or false, whether it touches an enemy or a friend, or any such question, that after accusing me of murder and bringing that grave charge against me, he suffered me to conduct initiatory rites and sacrifices for the Council, and to inaugurate the victims on behalf of you and all the State; 21.115 he suffered me as head of the Sacred Embassy to lead it in the name of the city to the Nemean shrine of Zeus; he raised no objection when I was chosen with two colleagues to inaugurate the sacrifice to the Dread Goddesses. The Eumenides (Furies), whose sanctuary was a cave under the Areopagus. Would he have allowed all this, if he had had one jot or tittle of proof for the charges that he was trumping up against me? I cannot believe it. So then this is conclusive proof that he was seeking in mere wanton spite to drive me from my native land. 21.116 Then, when for all his desperate shifts he could bring none of these charges home to me, he turned informer against Aristarchus, aiming evidently at me. To pass over other incidents, when the Council was in session and was investigating the murder, Meidias came in and cried, Don’t you know the facts of the case, Councillors? Are you wasting time and groping blindly for the murderer, when you have him already in your hands? -meaning Aristarchus. Won’t you put him to death? Won’t you go to his house and arrest him? 21.117 Such was the language of this shameless and abandoned reptile, though only the day before he had stepped out of Aristarchus’s house, though up till then he had been as intimate with him as anyone could be, and though Aristarchus in the day of his prosperity had often importuned me to settle my suit with Meidias out of court. Now if he said this to the Council, believing that Aristarchus had actually committed the crime which has since proved his ruin, and trusting to the tale told by his accusers, yet even so the speech was unpardonable. 21.118 Upon friends, if they seem to have done something serious, one should impose the moderate penalty of withdrawing from their friendship; vengeance and prosecution should be left to their victims or their enemies. Yet in a man like Meidias this may be condoned. But if it shall appear that he chatted familiarly under the same roof with Aristarchus, as if he were perfectly innocent, and then uttered those damning charges against him in order to involve me in a false accusation, does he not deserve to be put to death ten times—no! ten thousand times over? 21.119 I am going to call the witnesses now present in court to prove that my version of the facts is correct; that on the day before he told that tale to the Council, he had entered Aristarchus’s house and had a conversation with him; that on the next day-and this, men of Athens, this for vileness is impossible to beat—he went into his house and sat as close to him as this, and put his hand in his, in the presence of many witnesses, after that speech in the Council in which he had called Aristarchus a murderer and said the most terrible things of him; that he invoked utter destruction on himself if he had said a word in his disparagement; that he never thought twice about his perjury, though there were people present who knew the truth, and he actually begged him to use his influence to bring about a reconciliation with me. 21.120 And yet, Athenians, must we not call it a crime, or rather an impiety, to say that a man is a murderer and then swear that one has never said this to reproach a man with murder and then sit in the same room with him? And if I let him off now and so stultify your vote of condemnation, I am an innocent man apparently; but if I proceed with my case, I am a deserter, I am accessory to a murder, I deserve extermination. I am quite of the contrary opinion, men of Athens . If I had let Meidias off, then I should have been a deserter from the cause of justice, and I might reasonably have charged myself with murder, for life would have been impossible for me, had I acted thus. 21.121 And now please call the witnesses to attest the truth of these statements also. The Witnesses We, Lysimachus of Alopece, Demeas of Sunium, Chares of Thoricus, Philemon of Sphetta, Moschus of Paeania, know that at the date when the indictment was presented to the Council charging Aristarchus, the son of Moschus, with the murder of Nicodemus, Meidias, who is now being tried at the suit of Demosthenes, for whom we appear, came before the Council and stated that Aristarchus, and no one else, was the murderer of Nicodemus, and he advised the Council to go to the house of Aristarchus and arrest him. This he said to the Council, having dined on the previous day with Aristarchus in our company. We also know that Meidias, when he came from the Council after making this statement, again entered the house of Aristarchus and shook hands with him and, invoking destruction on his own head, swore that he had said nothing in his disparagement before the Council, and he asked Aristarchus to reconcile Demosthenes to him. 21.122 Can anything go beyond that? Has there ever been, or could there ever be, baseness to compare with this of Meidias? He felt justified in informing against that unfortunate man, who had done him no wrong—I waive the fact that he was his friend—and at the same time he was begging him to bring about a reconciliation between himself and me; and not content with this, he spent money on an iniquitous attempt to procure my banishment as well as that of Aristarchus.
21.147 Yet what was his insolence compared with what has been proved of Meidias today? He boxed the ears of Taureas, when the latter was chorus-master. Granted; but it was as chorus-master to chorus-master that he did it, and he did not transgress the present law, for it had not yet been made. Another story is that he imprisoned the painter Agatharchus. Yes, but he had caught him in an act of trespass, or so we are told; so that it is unfair to blame him for that. He was one of the mutilators of the Hermae. All acts of sacrilege, I suppose, ought to excite the same indignation, but is not complete destruction of sacred things just as sacrilegious as their mutilation? Well, that is what Meidias has been convicted of.
21.209 Suppose, gentlemen of the jury, that these men—never may it so befall, as indeed it never will—made themselves masters of the State, along with Meidias and others like him; and suppose that one of you, who are men of the people and friends to popular government, having offended one of these men,—not so seriously as Meidias offended me, but in some slighter degree—came before a jury packed with men of that class; what pardon, what consideration do you think he would receive? They would be prompt with their favour, would they not? Would they heed the petition of one of the common folk? Would not their first words be, The knave! The sorry rascal! To think that he should insult us and still draw breath! He ought to be only too happy if he is permitted to exist ?'' None
14. None, None, nan
 Tagged with subjects: • Accusation • parents, accusation of

 Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 140; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 40
15. None, None, nan
 Tagged with subjects: • accused/defendant • parents, accusation of

 Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 140; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 25



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