1. Herodotus, Histories, 7.192 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agora, Athens, Artemis, cult of • Zeus Eleutherios, in the Athenian agora • Zeus Soter, in the Athenian agora
Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 37, 43; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 197
sup>
7.192 ὃ μὲν δὴ τετάρτῃ ἡμέρῃ ἐπέπαυτο· τοῖσι δὲ Ἕλλησι οἱ ἡμεροσκόποι ἀπὸ τῶν ἄκρων τῶν Εὐβοϊκῶν καταδραμόντες δευτέρῃ ἡμέρῃ ἀπʼ ἧς ὁ χειμὼν ὁ πρῶτος ἐγένετο, ἐσήμαινον πάντα τὰ γενόμενα περὶ τὴν ναυηγίην. οἳ δὲ ὡς ἐπύθοντο, Ποσειδέωνι σωτῆρι εὐξάμενοι καὶ σπονδὰς προχέαντες τὴν ταχίστην ὀπίσω ἠπείγοντο ἐπὶ τὸ Ἀρτεμίσιον, ἐλπίσαντες ὀλίγας τινάς σφι ἀντιξόους ἔσεσθαι νέας.'' None | sup>
7.192 The storm, then, ceased on the fourth day. Now the scouts stationed on the headlands of Euboea ran down and told the Hellenes all about the shipwreck on the second day after the storm began. ,After hearing this they prayed to Poseidon as their savior and poured libations. Then they hurried to Artemisium hoping to find few ships opposing them. So they came to Artemisium a second time and made their station there. From that time on they call Poseidon their savior. '' None |
|
2. Thucydides, The History of The Peloponnesian War, 6.54.6, 6.56 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agora • Agora, Athenian processions through • Athens, agora of • aqueduct from Mount Lycabettus to the agora
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100, 162; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 652; Parker (2005), Polytheism and Society at Athens, 258
sup>
6.54.6 τὰ δὲ ἄλλα αὐτὴ ἡ πόλις τοῖς πρὶν κειμένοις νόμοις ἐχρῆτο, πλὴν καθ’ ὅσον αἰεί τινα ἐπεμέλοντο σφῶν αὐτῶν ἐν ταῖς ἀρχαῖς εἶναι. καὶ ἄλλοι τε αὐτῶν ἦρξαν τὴν ἐνιαύσιον Ἀθηναίοις ἀρχὴν καὶ Πεισίστρατος ὁ Ἱππίου τοῦ τυραννεύσαντος υἱός, τοῦ πάππου ἔχων τοὔνομα, ὃς τῶν δώδεκα θεῶν βωμὸν τὸν ἐν τῇ ἀγορᾷ ἄρχων ἀνέθηκε καὶ τὸν τοῦ Ἀπόλλωνος ἐν Πυθίου.' ' None | sup>
6.54.6 For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct. ' ' None |
|
3. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agora, Athenian processions through • Agora, Athens, Tyrannicides, statues of • Agora, Athens, herms in • Tyrannicides, statues of, in Athenian Agora
Found in books: Parker (2005), Polytheism and Society at Athens, 317; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 337
|
4. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agora xi–xiii, • Athens, agora of • Zeus Eleutherios, in the Athenian agora • Zeus Soter, in the Athenian agora • statues, in the agora
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 192, 196; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 143; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 37
|
5. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agora • agora
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 72
|
6. Aeschines, Letters, 3.183, 3.187 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • agora • agora, Athenian
Found in books: Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 136, 140; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 154
| sup>
3.183 There were certain men in those days, fellow citizens, who endured much toil and underwent great dangers at the river Strymon, and conquered the Medes in battle. When they came home they asked the people for a reward, and the democracy gave them great honor, as it was then esteemed—permission to set up three stone Hermae in the Stoa of the Hermae, but on condition that they should not inscribe their own names upon them, in order that the inscription might not seem to be in honor of the generals, but of the people.
3.187 Again, in the Metroön you may see the reward that you gave to the band from Phyle , who brought the people back from exile. For Archinus of Coele, one of the men who brought back the people, was the author of the resolution. He moved, first, to give them for sacrifice and dedicatory offerings a thousand drachmas, less than ten drachmas per man; then that they be crowned each with a crown of olive (not of gold, for then the crown of olive was prized, but today even a crown of gold is held in disdain). And not even this will he allow to be done carelessly, but only after careful examination by the Senate, to determine who of them actually stood siege at Phyle when the Lacedaemonians and the Thirty made their attack, not those who deserted their post—as at Chaeroneia—in the face of the advancing enemy. As proof of what I say, the clerk shall read the resolution to you. Resolution as to the Reward of the Band from Phyle'' None |
|
7. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Athenian agora • Athens, agora of • altar, altars, of Apollo (Athens, agora) • statues, in the agora
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 204; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 125, 228
|
8. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agora, Athenian processions through • Athenian agora
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 397; Parker (2005), Polytheism and Society at Athens, 258
|
9. New Testament, Acts, 17.17, 17.23, 17.34 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agora (Athens), Athenian Agora • Athens, Agora • agora
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 83; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 613; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 203
sup>
17.17 διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας.
17.23 διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν.
17.34 τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν, ἐν οἷς καὶ Διονύσιος ὁ Ἀρεοπαγίτης καὶ γυνὴ ὀνόματι Δάμαρις καὶ ἕτεροι σὺν αὐτοῖς. sup>
17.17 So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. ' "
17.23 For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. " 17.34 But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them. '' None | |
|
10. Pausanias, Description of Greece, 1.3.2, 1.5, 1.15.1, 1.15.3, 1.18.3, 1.19, 1.26.2, 10.9.12, 10.10.3, 10.21.5-10.21.6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Agora xi–xiii, • Athens, agora of • Delphi, Roman agora • Zeus Eleutherios, in the Athenian agora • Zeus Soter, in the Athenian agora • agora • agora, • agora, in Roman times • aqueduct from Mount Lycabettus to the agora • statues, in the agora
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 651; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 83, 146; Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 166; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100, 126, 130, 168, 192, 195, 198; Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 449; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 75, 143, 188; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 37, 177
sup>
1.3.2 πλησίον δὲ τῆς στοᾶς Κόνων ἕστηκε καὶ Τιμόθεος υἱὸς Κόνωνος καὶ βασιλεὺς Κυπρίων Εὐαγόρας, ὃς καὶ τὰς τριήρεις τὰς Φοινίσσας ἔπραξε παρὰ βασιλέως Ἀρταξέρξου δοθῆναι Κόνωνι· ἔπραξε δὲ ὡς Ἀθηναῖος καὶ τὸ ἀνέκαθεν ἐκ Σαλαμῖνος, ἐπεὶ καὶ γενεαλογῶν ἐς προγόνους ἀνέβαινε Τεῦκρον καὶ Κινύρου θυγατέρα. ἐνταῦθα ἕστηκε Ζεὺς ὀνομαζόμενος Ἐλευθέριος καὶ βασιλεὺς Ἀδριανός, ἐς ἄλλους τε ὧν ἦρχεν εὐεργεσίας καὶ ἐς τὴν πόλιν μάλιστα ἀποδειξάμενος τὴν Ἀθηναίων.
1.15.1 ἰοῦσι δὲ πρὸς τὴν στοάν, ἣν Ποικίλην ὀνομάζουσιν ἀπὸ τῶν γραφῶν, ἔστιν Ἑρμῆς χαλκοῦς καλούμενος Ἀγοραῖος καὶ πύλη πλησίον· ἔπεστι δέ οἱ τρόπαιον Ἀθηναίων ἱππομαχίᾳ κρατησάντων Πλείσταρχον, ὃς τῆς ἵππου Κασσάνδρου καὶ τοῦ ξενικοῦ τὴν ἀρχὴν ἀδελφὸς ὢν ἐπετέτραπτο. αὕτη δὲ ἡ στοὰ πρῶτα μὲν Ἀθηναίους ἔχει τεταγμένους ἐν Οἰνόῃ τῆς Ἀργεία; ἐναντία Λακεδαιμονίων· γέγραπται δὲ οὐκ ἐς ἀκμὴν ἀγῶνος οὐδὲ τολμημάτων ἐς ἐπίδειξιν τὸ ἔργον ἤδη προῆκον, ἀλλὰ ἀρχομένη τε ἡ μάχη καὶ ἐς χεῖρας ἔτι συνιόντες.
1.15.3 τελευταῖον δὲ τῆς γραφῆς εἰσιν οἱ μαχεσάμενοι Μαραθῶνι· Βοιωτῶν δὲ οἱ Πλάταιαν ἔχοντες καὶ ὅσον ἦν Ἀττικὸν ἴασιν ἐς χεῖρας τοῖς βαρβάροις. καὶ ταύτῃ μέν ἐστιν ἴσα τὰ παρʼ ἀμφοτέρων ἐς τὸ ἔργον· τὸ δὲ ἔσω τῆς μάχης φεύγοντές εἰσιν οἱ βάρβαροι καὶ ἐς τὸ ἕλος ὠθοῦντες ἀλλήλους, ἔσχαται δὲ τῆς γραφῆς νῆές τε αἱ Φοίνισσαι καὶ τῶν βαρβάρων τοὺς ἐσπίπτοντας ἐς ταύτας φονεύοντες οἱ Ἕλληνες. ἐνταῦθα καὶ Μαραθὼν γεγραμμένος ἐστὶν ἥρως, ἀφʼ οὗ τὸ πεδίον ὠνόμασται, καὶ Θησεὺς ἀνιόντι ἐκ γῆς εἰκασμένος Ἀθηνᾶ τε καὶ Ἡρακλῆς· Μαραθωνίοις γάρ, ὡς αὐτοὶ λέγουσιν, Ἡρακλῆς ἐνομίσθη θεὸς πρώτοις. τῶν μαχομένων δὲ δῆλοι μάλιστά εἰσιν ἐν τῇ γραφῇ Καλλίμαχός τε, ὃς Ἀθηναίοις πολεμαρχεῖν ᾕρητο, καὶ Μιλτιάδης τῶν στρατηγούντων, ἥρως τε Ἔχετλος καλούμενος, οὗ καὶ ὕστερον ποιήσομαι μνήμην.
1.18.3 πλησίον δὲ πρυτανεῖόν ἐστιν, ἐν ᾧ νόμοι τε οἱ Σόλωνός εἰσι γεγραμμένοι καὶ θεῶν Εἰρήνης ἀγάλματα κεῖται καὶ Ἑστίας, ἀνδριάντες δὲ ἄλλοι τε καὶ Αὐτόλυκος ὁ παγκρατιαστής· τὰς γὰρ Μιλτιάδου καὶ Θεμιστοκλέους εἰκόνας ἐς Ῥωμαῖόν τε ἄνδρα καὶ Θρᾷκα μετέγραψαν.
1.26.2 Ἀθῆναι μὲν οὕτως ἀπὸ Μακεδόνων ἠλευθερώθησαν, Ἀθηναίων δὲ πάντων ἀγωνισαμένων ἀξίως λόγου Λεώκριτος μάλιστα ὁ Πρωτάρχου λέγεται τόλμῃ χρήσασθαι πρὸς τὸ ἔργον· πρῶτος μὲν γὰρ ἐπὶ τὸ τεῖχος ἀνέβη, πρῶτος δὲ ἐς τὸ Μουσεῖον ἐσήλατο, καί οἱ πεσόντι ἐν τῇ μάχῃ τιμαὶ παρʼ Ἀθηναίων καὶ ἄλλαι γεγόνασι καὶ τὴν ἀσπίδα ἀνέθεσαν τῷ Διὶ τῷ Ἐλευθερίῳ, τὸ ὄνομα τοῦ Λεωκρίτου καὶ τὸ κατόρθωμα ἐπιγράψαντες.
10.10.3 πλησίον δὲ τοῦ ἵππου καὶ ἄλλα ἀναθήματά ἐστιν Ἀργείων, οἱ ἡγεμόνες τῶν ἐς Θήβας ὁμοῦ Πολυνείκει στρατευσάντων, Ἄδραστός τε ὁ Ταλαοῦ καὶ Τυδεὺς Οἰνέως καὶ οἱ ἀπόγονοι Προίτου καὶ Καπανεὺς Ἱππόνου καὶ Ἐτέοκλος ὁ Ἴφιος, Πολυνείκης τε καὶ ὁ Ἱππομέδων ἀδελφῆς Ἀδράστου παῖς· Ἀμφιαράου δὲ καὶ ἅρμα ἐγγὺς πεποίηται καὶ ἐφεστηκὼς Βάτων ἐπὶ τῷ ἅρματι ἡνίοχός τε τῶν ἵππων καὶ τῷ Ἀμφιαράῳ καὶ ἄλλως προσήκων κατὰ οἰκειότητα· τελευταῖος δὲ Ἀλιθέρσης ἐστὶν αὐτῶν. 10.2
1.5 τοὺς μὲν δὴ Ἕλληνας τὸ Ἀττικὸν ὑπερεβάλετο ἀρετῇ τὴν ἡμέραν ταύτην· αὐτῶν δὲ Ἀθηναίων Κυδίας μάλιστα ἐγένετο ἀγαθός, νέος τε ἡλικίαν καὶ τότε ἐς ἀγῶνα ἐλθὼν πολέμου πρῶτον. ἀποθανόντος δὲ ὑπὸ τῶν Γαλατῶν τὴν ἀσπίδα οἱ προσήκοντες ἀνέθεσαν τῷ Ἐλευθερίῳ Διί, καὶ ἦν τὸ ἐπίγραμμα· † ημαρλα δὴ ποθέουσα νέαν ἔτι Κυδίου ἥβην ἀσπὶς ἀριζήλου φωτός, ἄγαλμα Διί, ἇς διὰ δὴ πρώτας λαιὸν τότε πῆχυν ἔτεινεν, εὖτʼ ἐπὶ τὸν Γαλάταν ἤκμασε θοῦρος Ἄρης. 10.21.6 τοῦτο μὲν δὴ ἐπεγέγραπτο πρὶν ἢ τοὺς ὁμοῦ Σύλλᾳ καὶ ἄλλα τῶν Ἀθήνῃσι καὶ τὰς ἐν τῇ στοᾷ τοῦ Ἐλευθερίου Διὸς καθελεῖν ἀσπίδας· τότε δὲ ἐν ταῖς Θερμοπύλαις οἱ μὲν Ἕλληνες μετὰ τὴν μάχην τούς τε αὑτῶν ἔθαπτον καὶ ἐσκύλευον τοὺς βαρβάρους, οἱ Γαλάται δὲ οὔτε ὑπὲρ ἀναιρέσεως τῶν νεκρῶν ἐπεκηρυκεύοντο ἐποιοῦντό τε ἐπʼ ἴσης γῆς σφᾶς τυχεῖν ἢ θηρία τε αὐτῶν ἐμφορηθῆναι καὶ ὅσον τεθνεῶσι πολέμιόν ἐστιν ὀρνίθων.' ' None | sup>
1.3.2 Near the portico stand Conon, Timotheus his son and Evagoras Evagoras was a king of Salamis in Cyprus, who reigned from about 410 to 374 B.C. He favoured the Athenians, and helped Conon to defeat the Spartan fleet off Cnidus in 394 B.C. King of Cyprus, who caused the Phoenician men-of-war to be given to Conon by King Artaxerxes. This he did as an Athenian whose ancestry connected him with Salamis, for he traced his pedigree back to Teucer and the daughter of Cinyras. Here stands Zeus, called Zeus of Freedom, and the Emperor Hadrian, a benefactor to all his subjects and especially to the city of the Athenians.
1.15.1 As you go to the portico which they call painted, because of its pictures, there is a bronze statue of Hermes of the Market-place, and near it a gate. On it is a trophy erected by the Athenians, who in a cavalry action overcame Pleistarchus, to whose command his brother Cassander had entrusted his cavalry and mercenaries. This portico contains, first, the Athenians arrayed against the Lacedaemonians at Oenoe in the Argive territory. Date unknown. What is depicted is not the crisis of the battle nor when the action had advanced as far as the display of deeds of valor, but the beginning of the fight when the combatants were about to close.
1.15.3 At the end of the painting are those who fought at Marathon; the Boeotians of Plataea and the Attic contingent are coming to blows with the foreigners. In this place neither side has the better, but the center of the fighting shows the foreigners in flight and pushing one another into the morass, while at the end of the painting are the Phoenician ships, and the Greeks killing the foreigners who are scrambling into them. Here is also a portrait of the hero Marathon, after whom the plain is named, of Theseus represented as coming up from the under-world, of Athena and of Heracles. The Marathonians, according to their own account, were the first to regard Heracles as a god. of the fighters the most conspicuous figures in the painting are Callimachus, who had been elected commander-in-chief by the Athenians, Miltiades, one of the generals, and a hero called Echetlus, of whom I shall make mention later.
1.18.3 Hard by is the Prytaneum (Town-hall), in which the laws of Solon are inscribed, and figures are placed of the goddesses Peace and Hestia (Hearth), while among the statues is Autolycus the pancratiast. See Paus. 1.35.6 . For the likenesses of Miltiades and Themistocles have had their titles changed to a Roman and a Thracian.
1.26.2 So Athens was delivered from the Macedonians, and though all the Athenians fought memorably, Leocritus the son of Protarchus is said to have displayed most daring in the engagement. For he was the first to scale the fortification, and the first to rush into the Museum; and when he fell fighting, the Athenians did him great honor, dedicating his shield to Zeus of Freedom and in scribing on it the name of Leocritus and his exploit.
10.10.3 Near the horse are also other votive offerings of the Argives, likenesses of the captains of those who with Polyneices made war on Thebes : Adrastus, the son of Talaus, Tydeus, son of Oeneus, the descendants of Proetus, namely, Capaneus, son of Hipponous, and Eteoclus, son of Iphis, Polyneices, and Hippomedon, son of the sister of Adrastus. Near is represented the chariot of Amphiaraus, and in it stands Baton, a relative of Amphiaraus who served as his charioteer. The last of them is Alitherses. 10.2
1.5 On this day the Attic contingent surpassed the other Greeks in courage. of the Athenians themselves the bravest was Cydias, a young man who had never before been in battle. He was killed by the Gauls, but his relatives dedicated his shield to Zeus God of Freedom, and the inscription ran:— Here hang I, yearning for the still youthful bloom of Cydias, The shield of a glorious man, an offering to Zeus. I was the very first through which at this battle he thrust his left arm, When the battle raged furiously against the Gaul . 10.21.6 This inscription remained until Sulla and his army took away, among other Athenian treasures, the shields in the porch of Zeus, God of Freedom. After this battle at Thermopylae the Greeks buried their own dead and spoiled the barbarians, but the Gauls sent no herald to ask leave to take up the bodies, and were indifferent whether the earth received them or whether they were devoured by wild beasts or carrion birds.' ' None |
|
11. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Athens, city of, Agora • architecture, agora
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 414
|
12. Diogenes Laertius, Lives of The Philosophers, 2.43 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Athens, agora of • Eponymous Heroes, on Parthenon Frieze, monument in Agora • altar, altars, of Apollo (Athens, agora) • statues, in the agora
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 125; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 58
| sup>
2.43 So he was taken from among men; and not long afterwards the Athenians felt such remorse that they shut up the training grounds and gymnasia. They banished the other accusers but put Meletus to death; they honoured Socrates with a bronze statue, the work of Lysippus, which they placed in the hall of processions. And no sooner did Anytus visit Heraclea than the people of that town expelled him on that very day. Not only in the case of Socrates but in very many others the Athenians repented in this way. For they fined Homer (so says Heraclides ) 50 drachmae for a madman, and said Tyrtaeus was beside himself, and they honoured Astydamas before Aeschylus and his brother poets with a bronze statue.'' None |
|
13. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Agora (Athens), Athenian Agora • agora
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 147; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 23
|
14. Demosthenes, Orations, 19.184, 20.9, 20.70, 54.7-54.8
Tagged with subjects: • Agora • Agora (landed market) • Agora xi–xiii, • Aristogeiton and Harmodius (tyrannicides), statues of, agora, Athens • Athenian agora • Athens, Harmodius and Aristogeiton (tyrannicides), statues of, agora • Athens, agora of • Harmodius and Aristogeiton (tyrannicides), statues of, agora, Athens • agora • deception, in the agora • statues, in the agora • tyrannicides (Harmodius and Aristogeiton), statues of, agora, Athens
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 397; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 292; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 116; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 126, 192, 193; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 143; Hesk (2000), Deception and Democracy in Classical Athens, 163; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 59; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 105, 106
| sup>
19.184 A man can do no greater wrong than by telling lies to a popular assembly; for, where the political system is based upon speeches, how can it be safely administered if the speeches are false? If he actually takes bribes and speaks in the interest of our enemies, will not you be imperilled? Again, to filch your opportunities is not an offence equivalent to filching those of an oligarchy or a monarchy, but far greater.
20.9 When we have a law which forbids cheating in the marketplace, where a falsehood entails no public injury, is it not disgraceful that in public affairs the same state should not abide by the law which it enjoins on private individuals, but should cheat its benefactors, and that although it is itself likely to incur no small penalty?
20.70 Therefore his contemporaries not only granted him immunity, but also set up his statue in bronze—the first man so honored since Harmodius and Aristogiton. For they felt that he too, in breaking up the empire of the Lacedaemonians, had ended no insignificant tyranny. In order, then, that you may give a closer attention to my words, the clerk shall read the actual decrees which you then passed in favor of Conon . Read them. The decrees are read
54.7 These, then, are the acts of which I thought proper to take no account. Not long after this, however, one evening, when I was taking a walk, as my custom was, in the agora with Phanostratus of Cephisia, Cephisia, a deme of the tribe Erectheïs. a man of my own age, This suggests that they were in the same military age-class, and may have been together in camp at Panactum. Ctesias, the son of the defendant, passed by me in a drunken state opposite the Leocorion, This was a monument erected in honor of the three daughters of Leos, whom, in obedience to an oracle, their father had sacrificed for the safety of their country. near the house of Pythodorus. At sight of us he uttered a yell, and, saying something to himself, as a drunken man does, in an unintelligible fashion, passed on up, toward Melitê. Melitê was a hilly district in the western part of Athens, its entrance from the agora being through the hollow between the extremity of the Areopagus and the Κολωνὸς Ἀγοραῖος . Gathered together there for a drinking bout, as we afterwards learned, at the house of Pamphilus the fuller, were the defendant Conon , a certain Theotimus, Archeblades, Spintharus, son of Eubulus, Theogenes, son of Andromenes, and a number of others. Ctesias made them all get up, and proceeded to the agora. 54.8 It happened that we were turning back from the temple of Persephonê, The site of this temple, as that of the Leocorion, remains uncertain. and on our walk were again about opposite the Leocorion when we met them. When we got close to them one of them, I don’t know which, fell upon Phanostratus and pinned him, while the defendant Conon together with his son and the son of Andromenes threw themselves upon me. They first stripped me of my cloak, and then, tripping me up they thrust me into the mud and leapt upon me and beat me with such violence that my lip was split open and my eyes closed; and they left me in such a state that I could neither get up nor utter a sound. As I lay there I heard them utter much outrageous language, '' None |
|
15. Epigraphy, Ig I , 102, 258, 1026, 1062
Tagged with subjects: • Agora • Koile, Agora in • Salaminioi (genos), agora of • Sounion, agora • agora, Athenian • agora, deme
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 601, 767, 952; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 140; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 166, 176; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 41
| sup>
102 Decree 1 In the archonship of Glaukippos (410/9); Lobon from Kedoi was secretary. The Council and People decided. HippothontisVIII was the prytany; Lobon was the secretary; Philistides (5) was chairman; Glaukippos was archon (410/9). Erasinides proposed: to praise Thrasyboulos, who is a good man concerning the Athenian People and keen to do all the good he can; and in return for the good he has done for the Athenian city or Council and People, (10) to crown him with a gold crown; and to make the crown from a thousand drachmas; and let the Greek treasurers (hellenotamiai) give the money; and to announce at the Dionysia in the competition for tragedies the reason why (14) the People crowned him. Decree 2 (14) Diokles proposed: In other respects in accordance with the Council, but Thrasyboulos shall be an Athenian and be enrolled in whichever tribe and phratry he wishes; and the other things that have been voted by the People are to be valid for Thrasyboulos; and it shall be possible for him also to obtain from the Athenians (20) whatever else may be deemed good concerning his benefaction to the Athenian People; and the secretary shall write up what has been voted; and to choose five? men from the Council immediately, to adjudge the portion? accruing to Thrasyboulos; (25) and the others who did good then to the Athenian People, -is and Agoratos and Komon and . . . and Simon and Philinos and -es, the secretary of the Council shall inscribe them as benefactors on the acropolis (30) on a stone stele; and they shall have the right to own property (egktesin) as for Athenians, both a plot of land and houses, and to dwell at Athens, and the Council in office and the prytany shall take care that they suffer no harm; and the official sellers (poletai) shall let the contract (35) for the stele in the Council; and the Greek treasurers (hellenotamias) shall give the money; and if it decides that they should obtain something else in addition?, the Council shall formulate a proposal (proboleusasan) (38) and bring it to the People. Decree 3 (38) Eudikos proposed: in other respects in accordance with Diokles, but concerning those who have given bribes (40) for the decree which was voted for Apollodoros, the Council is to deliberate at the next session in the Council chamber, and to punish them, voting to condemn those who have given bribes and to bring them? to a court as seems best to it; and (45) the Councillors present are to reveal what they know, and if there is anyone who knows anything else about these men; and a private individual may also (give information) if he wishes to do so. text from Attic Inscriptions Online, IG I3
102 - Honours for Thrasyboulos of Kalydon and associates, 410/9 BC '
258 Capital totals (kephalaia): for the demarch, 1,000 dr. for the two treasurers for the sacred rites through the year, 5,000 dr. to the Herakleion, 7,000 dr. (5) to the Aphrodisia, 1,200 dr. to the Anakia, 1,200 dr. to exemption from contributions (ateleian), 5,000 dr. to the Apollonia, 1,100 dr. to the Pandia, 600 dr. (10) from rents, 134 dr. 2½ ob.. The Plotheians decided. Aristotimos proposed: to allot (kuameuen) the officials worthily of the money that each office controls; and these are to provide the money securely (15) for the Plotheians. Concerning whatever loan there is a decree or setting of interest, they are to lend and exact interest according to the decree, lending as much as is lent annually to whoever (20) offers the greatest interest, whoever persuades the lending officials by their wealth (timēmati) or guarantor; and from the interest, and the rents on whatever rent-bearing purchases may have been made from capital (kephalaiōn), (25) they shall sacrifice the rites (hiera), both the common rites for the Plotheians, and for the Athenians on behalf of the community (koino) of the Plotheians, and for the quadrennial festivals; and for the other rites, for which all the Plotheians have to contribute money for (30) rites, whether to the Plotheians or to the Epakrians or to the Athenians, the officials from the community who are in charge of the money for the exemption from contributions (ateleian) shall pay on behalf of the demesmen; and for all the common rites in which (35) the Plotheians feast, they shall provide sweet wine at the community’s expense, for other rites up to half a chous for each Plotheian present, but for the trainer (didaskalōi) at or of the - a jar (kadon) . . . burning . . . (40) . . . practitioner (?) (dēmiourg-) . . . . . . text from Attic Inscriptions Online, IG I3
258 - Decree of the deme Plotheia ' None |
|
16. Epigraphy, Ig Ii2, 47, 1078, 1180
Tagged with subjects: • Agora (Athens), Athenian Agora • Sounion, agora • agora • agora, Athenian • agora, deme
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 951, 952, 1103; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 124; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 91; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 129, 291; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 51
| sup>
47 . . . upon the table the following: . . . 1 mast-head cup; mast-head cup(s?) . . . a mast-head cup(?) into which the olive oil . . . another mast-head cup; a drinking cup (5) . . . made of metal(?); a statuette . . . a canteen-flask; a box; an incense-censer . . . a small tripod; small shield(s?) . . . 2 large shields; a large cupping-glass with a chain attached; 1 strigil (10) with a chain attached; a large strigil; another one with a chain attached; 2 cupping-glasses; a drinking cup; a canteen- flask or small cup; a cooling vessel; a brooch; 4 crowns Uninscribed line The following objects made of iron: (15) a large ring with a chain attached; a large strigil; medical forceps; 5 surgeon’s knives and forceps; 2 tablets/platters . . . tongs; 3 medical forceps; 4 strigils; (20) a ring with a chain; a statuette and . . . throughout the sanctuary worked in low relief . . . Decree The People decided. Athenodoros proposed. Concerning what the priest of Asklepios, Euthydemos, says, the People (25) shall resolve: in order that the preliminary sacrifices (prothumata) may be offered which Euthydemos the priest of Asklepios recommends (exegetai), and the other sacrifices take place on behalf of the People of the Athenians, the People shall resolve: that the overseers (epistatas) of the Asklepieion shall make the preliminary sacrifices (prothumata) that Euthydemos recommends (exegetai), (30) with money from the quarry set aside for the god, and pay the other money towards the building of the sanctuary; and in order that the Athenians may distribute as much meat as possible, the religious officials (hieropoios) in office shall take care of the (35) festival with respect to what comes from the People (dēmo); and distribute the meat of the leading ox to the prytany members and to the nine archons and the religious officials and those participating in the procession, and distribute the other meat to the Athenians . . . text from Attic Inscriptions Online, IG II2
47 - Assembly decree concerning sacrifices in cult of Asklepios in Piraeus
1078 The People decided. Arabianos was archon; - was the prytany; Eutychos was secretary; - was chairman; Dryantianos archon of the Eumolpidai proposed: since we continue even now, as also (5) throughout times past, to celebrate the Mysteries, and tradition obliges the genos of the Eumolpidai to have considered how the sacred objects should be brought in good order both hither from Eleusis and back again from the city to Eleusis, for good fortune the People shall decide, to (10) require the superintendent of the ephebes in accordance with ancient custom to lead the ephebes to Eleusis on the thirteenth of Boedromion with the dignity usual to a procession with sacred objects, in order that on the fourteenth they may convey the sacred objects to the Eleusinion under (15) the (Acro)polis, so that there should be more good order and a larger escort for the sacred objects, since also the Brightener of the two Goddesses traditionally reports to the priestess of Athena that the sacred objects have come and the escorting host; and in the same way on the nineteenth of Boedromion to require (20) the superintendent of the ephebes to lead the ephebes back to Eleusis accompanying the sacred objects with the same dignity; and that the future superintendents should do this every year, so that there should never be any omission or reduction in the piety shown towards the two Goddesses; (25) and all the ephebes shall take part in the procession, in full armour, crowned with a myrtle crown, proceeding in military formation; and since we oblige the ephebes to process such a great distance, they shall take part in the sacrifices and libations and paians on the way, (30) so that the sacred objects may be led with a stronger? escort and a longer procession, and the ephebes in participating in the city’s cultivation of the divine should also become more pious men; and all the ephebes will partake in everything which (35) the archon of the genos provides for the Eumolpidai, and especially the distribution; and this decision shall be notified to the Council of the Areopagos and the Council of 500 and to the hierophant and the genos of the Eumolpidai; and the treasurer of the genos of the Eumolpidai (40) shall inscribe this decree on three stelai and stand one in the Eleusinion under the (Acro)polis, another in the Diogeneion, and another at Eleusis in the sanctuary in front of the Council chamber. text from Attic Inscriptions Online, IG II2
1078 - On the conveyance of sacred objects for the Eleusinian Mysteries 1180 Gods. Theodelos proposed: that the Sounians shall resolve, for good fortune, since Leukios (5) makes a donation for the creation of an agora for the demesmen, to choose immediately three men, who will mark the boundaries of the agora with (10) Leukios, not less than two plethra by one plethron, so that there may be a broad space (euruchōria) for the Sounians to gather in (agorazēn), and anyone (15) else that wishes, since the present agora is congested with buildings (sunoikodomētai); and it shall not be permitted for the demarch or anyone else (20) to build within the boundary markers; and the demarch together with Leukios shall inscribe this decree on a stone stele and stand (25) it in the agora. text from Attic Inscriptions Online, IG II2
1180 - Decree of deme Sounion providing for creation of a new agora, donated by Leukios ' None |
|
17. None, None, nan
Tagged with subjects: • Agora • deception, in the agora
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 45; Hesk (2000), Deception and Democracy in Classical Athens, 163; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 25
|
18. None, None, nan
Tagged with subjects: • Agora xi–xiii, • Zeus Eleutherios, in the Athenian agora
Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 276; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 177
|
19. None, None, nan
Tagged with subjects: • Agora, Athenian gods and • Agora, at Erchia • agora, at Athens
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 30; Parker (2005), Polytheism and Society at Athens, 408
|
20. None, None, nan
Tagged with subjects: • Agora • Koile, Agora in • Salaminioi (genos), agora of • Sounion, agora • agora, Athenian • agora, deme
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 601, 767, 952; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 140; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 166, 176; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 41
|
