|1. Hesiod, Theogony, 535-569, 769 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apollodoros son of Pasion, and family • Apollodorus of Athens • Apollodorus, and Daedalus • Hippocrates (son of Apollodorus)
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 278; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 166; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 574; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 26
535 καὶ γὰρ ὅτʼ ἐκρίνοντο θεοὶ θνητοί τʼ ἄνθρωποι'536 Μηκώνῃ, τότʼ ἔπειτα μέγαν βοῦν πρόφρονι θυμῷ 537 δασσάμενος προέθηκε, Διὸς νόον ἐξαπαφίσκων. 538 τοῖς μὲν γὰρ σάρκας τε καὶ ἔγκατα πίονα δημῷ 539 ἐν ῥινῷ κατέθηκε καλύψας γαστρὶ βοείῃ, 540 τῷ δʼ αὖτʼ ὀστέα λευκὰ βοὸς δολίῃ ἐπὶ τέχνῃ 541 εὐθετίσας κατέθηκε καλύψας ἀργέτι δημῷ. 542 δὴ τότε μιν προσέειπε πατὴρ ἀνδρῶν τε θεῶν τε· 543 Ἰαπετιονίδη, πάντων ἀριδείκετʼ ἀνάκτων, 544 ὦ πέπον, ὡς ἑτεροζήλως διεδάσσαο μοίρας. 545 ὣς φάτο κερτομέων Ζεὺς ἄφθιτα μήδεα εἰδώς. 546 τὸν δʼ αὖτε προσέειπε Προμηθεὺς ἀγκυλομήτης 547 ἦκʼ ἐπιμειδήσας, δολίης δʼ οὐ λήθετο τέχνης· 548 ζεῦ κύδιστε μέγιστε θεῶν αἰειγενετάων, 549 τῶν δʼ ἕλεʼ, ὁπποτέρην σε ἐνὶ φρεσὶ θυμὸς ἀνώγει. 550 Φῆ ῥα δολοφρονέων· Ζεὺς δʼ ἄφθιτα μήδεα εἰδὼς 551 γνῶ ῥʼ οὐδʼ ἠγνοίησε δόλον· κακὰ δʼ ὄσσετο θυμῷ 552 θνητοῖς ἀνθρώποισι, τὰ καὶ τελέεσθαι ἔμελλεν. 553 χερσὶ δʼ ὅ γʼ ἀμφοτέρῃσιν ἀνείλετο λευκὸν ἄλειφαρ. 554 χώσατο δὲ φρένας ἀμφί, χόλος δέ μιν ἵκετο θυμόν, 555 ὡς ἴδεν ὀστέα λευκὰ βοὸς δολίῃ ἐπὶ τέχνῃ. 556 ἐκ τοῦ δʼ ἀθανάτοισιν ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 557 καίουσʼ ὀστέα λευκὰ θυηέντων ἐπὶ βωμῶν. 558 τὸν δὲ μέγʼ ὀχθήσας προσέφη νεφεληγερέτα Ζεύς· 559 Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, 560 ὦ πέπον, οὐκ ἄρα πω δολίης ἐπιλήθεο τέχνης. 561 ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς· 562 ἐκ τούτου δὴ ἔπειτα δόλου μεμνημένος αἰεὶ 563 οὐκ ἐδίδου Μελίῃσι πυρὸς μένος ἀκαμάτοιο 564 θνητοῖς ἀνθρώποις, οἳ ἐπὶ χθονὶ ναιετάουσιν. 565 ἀλλά μιν ἐξαπάτησεν ἐὺς πάις Ἰαπετοῖο 566 κλέψας ἀκαμάτοιο πυρὸς τηλέσκοπον. αὐγὴν 567 ἐν κοΐλῳ νάρθηκι· δάκεν δέ ἑ νειόθι θυμόν, 568 Ζῆνʼ ὑψιβρεμέτην, ἐχόλωσε δέ μιν φίλον ἦτορ, 569 ὡς ἴδʼ ἐν ἀνθρώποισι πυρὸς τηλέσκοπον αὐγήν.
769 ἑστᾶσιν, δεινὸς δὲ κύων προπάροιθε φυλάσσει ' None
535 Upon her. So they sent her to rich Crete,'536 To Lyctus, when her hour was near complete 537 To bear great Zeus, her youngest progeny. 538 Vast earth received him from her then, that she 539 Might rear him in broad Crete. For there indeed 540 She took him through the murky night with speed. 541 She placed him in her arms and then concealed 542 Him where earth’s recesses can’t be revealed, 543 Within a yawning cave where, all around 544 The mountain called Aegeum, trees abound. 545 But then she gave the mighty heavenly king 546 A massive boulder wrapped in swaddling. 547 The scoundrel took the thing and swallowed it, 548 Because he clearly did not have the wit 549 To know his son had been replaced and lay 550 Behind him, safe and sound, and soon one day 551 Would strongly crush him, making him bereft 552 of all his honours, he himself then left 553 To rule Olympus. After that his power 554 And glorious limbs expanded by the hour; 555 The wily Cronus, as the years rolled on, 556 Deceived by Earth’s wise words, let loose his son, 557 Whose arts and strength had conquered him. Then he 558 Disgorged the boulder he had formerly 559 Gulped down. In holy Pytho, far below 560 Parnassus’ glens, Zeus set it down to show 561 The marvel to all men, and he set free 562 His father’s brothers whose captivity 563 Cronus had caused in his great foolishness, 564 And they were grateful for his kindliness, 565 So lightning and loud thunder they revealed 566 To him in recompense, which were concealed 567 Before by vast Earth, and he trusts in these 568 And rules all men and all divinities. 569 Iapetus wed neat-ankled Clymene,
769 Great Zeus commanded, and the battle-shout ' None
|2. Euripides, Bacchae, 1137-1139 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollodorus • Pseudo-Apollodorus, Library
Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 77; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 49
1137 '1138 πέτραις, τὸ δʼ ὕλης ἐν βαθυξύλῳ φόβῃ, 1139 οὐ ῥᾴδιον ζήτημα· κρᾶτα δʼ ἄθλιον, ' None
1137 from their tearings. The whole band, hands bloodied, were playing a game of catch with Pentheus’ flesh.His body lies in different places, part under the rugged rocks, part in the deep foliage of the woods, not easy to be sought. His miserable head,'1138 from their tearings. The whole band, hands bloodied, were playing a game of catch with Pentheus’ flesh.His body lies in different places, part under the rugged rocks, part in the deep foliage of the woods, not easy to be sought. His miserable head, ' None
|3. Xenophon, Hellenica, 2.4.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Apollodoros, • Apollodorus, trierarch in
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 244; Kapparis (2021), Women in the Law Courts of Classical Athens, 97
2.4.2 Presently Thrasybulus set out from Thebes with about seventy companions and seized Phyle, a strong fortress. And the Thirty marched out from the city against him with the Three Thousand and the cavalry, the weather being very fine indeed. When they reached Phyle, some of the young men were so bold as to attack the fortress at once, but they accomplished nothing and suffered some wounds themselves before they retired.'' None
|4. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Apollodoros • Apollodoros son of Pasion, and Neaira • Apollodoros son of Pasion, and family • Apollodoros son of Pasion, and guardian • Apollodoros son of Pasion, lawsuits • Apollodoros, • Apollodorus, son of Pasion
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 332; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 183, 211, 221, 236, 248; Kapparis (2021), Women in the Law Courts of Classical Athens, 17, 75; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 171, 175; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 51, 147
|5. Aeschines, Letters, 3.228 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Antiphon, Apollodorus • Apollodorus (son of Pasion)
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 225; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 349
3.228 And, by the Olympian gods, of all the things which I understand Demosthenes is going to say, I am most indigt at what I am now about to tell you. For he likens me in natural endowment to the Sirens, saying that it was not charm that the Sirens brought to those who listened to them, but destruction, and that therefore the Siren-song has no good repute; and that in like manner the smooth flow of my speech and my natural ability have proved the ruin of those who have listened to me. And yet I think no man in the world is justified in making such a statement about me. It is a shame to accuse a man and not to be able to show the ground for the accusation.'' None
|6. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Apollodoros • Apollodoros son of Pasion, lawsuits
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 316; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 463
|7. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Apollodorus of Lemnos
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 85; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 84
|8. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Apollodoros son of Pasion, and guardian • Apollodoros,
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 227; Kapparis (2021), Women in the Law Courts of Classical Athens, 56
|9. Apollodorus, Bibliotheca, 1.9.1, 2.2.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apollo Pythios (Delphi), Apollodorus • Apollodoros (mythographer) • Apollodorus
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 464; Gruen (2011), Rethinking the Other in Antiquity, 258; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 201; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 277, 278
1.9.1 τῶν δὲ Αἰόλου παίδων Ἀθάμας, Βοιωτίας δυναστεύων, ἐκ Νεφέλης τεκνοῖ παῖδα μὲν Φρίξον θυγατέρα δὲ Ἕλλην. αὖθις δὲ Ἰνὼ γαμεῖ, ἐξ ἧς αὐτῷ Λέαρχος καὶ Μελικέρτης ἐγένοντο. ἐπιβουλεύουσα δὲ Ἰνὼ τοῖς Νεφέλης τέκνοις ἔπεισε τὰς γυναῖκας τὸν πυρὸν φρύγειν. λαμβάνουσαι δὲ κρύφα τῶν ἀνδρῶν τοῦτο ἔπρασσον. γῆ δὲ πεφρυγμένους πυροὺς δεχομένη καρποὺς ἐτησίους οὐκ ἀνεδίδου. διὸ πέμπων ὁ Ἀθάμας εἰς Δελφοὺς ἀπαλλαγὴν ἐπυνθάνετο τῆς ἀφορίας. Ἰνὼ δὲ τοὺς πεμφθέντας ἀνέπεισε λέγειν ὡς εἴη κεχρησμένον παύσεσθαι 1 -- τὴν ἀκαρπίαν, ἐὰν σφαγῇ Διὶ ὁ Φρίξος. τοῦτο ἀκούσας Ἀθάμας, συναναγκαζόμενος ὑπὸ τῶν τὴν γῆν κατοικούντων, τῷ βωμῷ παρέστησε Φρίξον. Νεφέλη δὲ μετὰ τῆς θυγατρὸς αὐτὸν ἀνήρπασε, καὶ παρʼ Ἑρμοῦ λαβοῦσα χρυσόμαλλον κριὸν ἔδωκεν, ὑφʼ 2 -- οὗ φερόμενοι διʼ οὐρανοῦ γῆν ὑπερέβησαν καὶ θάλασσαν. ὡς δὲ ἐγένοντο κατὰ τὴν μεταξὺ κειμένην θάλασσαν Σιγείου καὶ Χερρονήσου, ὤλισθεν εἰς τὸν βυθὸν ἡ Ἕλλη, κἀκεῖ θανούσης αὐτῆς ἀπʼ ἐκείνης Ἑλλήσποντος ἐκλήθη τὸ πέλαγος. Φρίξος δὲ ἦλθεν εἰς Κόλχους, ὧν Αἰήτης ἐβασίλευε παῖς Ἡλίου καὶ Περσηίδος, ἀδελφὸς δὲ Κίρκης καὶ Πασιφάης, ἣν Μίνως ἔγημεν. οὗτος αὐτὸν ὑποδέχεται, καὶ μίαν τῶν θυγατέρων Χαλκιόπην δίδωσιν. ὁ δὲ τὸν χρυσόμαλλον κριὸν Διὶ θύει φυξίῳ, τὸ δὲ τούτου δέρας Αἰήτῃ δίδωσιν· ἐκεῖνος δὲ αὐτὸ περὶ δρῦν ἐν Ἄρεος ἄλσει καθήλωσεν. ἐγένοντο δὲ ἐκ Χαλκιόπης Φρίξῳ παῖδες Ἄργος Μέλας Φρόντις Κυτίσωρος.
2.2.2 καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην.'' None
1.9.1 of the sons of Aeolus, Athamas ruled over Boeotia and begat a son Phrixus and a daughter Helle by Nephele. And he married a second wife, Ino, by whom he had Learchus and Melicertes. But Ino plotted against the children of Nephele and persuaded the women to parch the wheat; and having got the wheat they did so without the knowledge of the men. But the earth, being sown with parched wheat, did not yield its annual crops; so Athamas sent to Delphi to inquire how he might be delivered from the dearth. Now Ino persuaded the messengers to say it was foretold that the infertility would cease if Phrixus were sacrificed to Zeus. When Athamas heard that, he was forced by the inhabitants of the land to bring Phrixus to the altar. But Nephele caught him and her daughter up and gave them a ram with a golden fleece, which she had received from Hermes, and borne through the sky by the ram they crossed land and sea. But when they were over the sea which lies betwixt Sigeum and the Chersonese, Helle slipped into the deep and was drowned, and the sea was called Hellespont after her. But Phrixus came to the Colchians, whose king was Aeetes, son of the Sun and of Perseis, and brother of Circe and Pasiphae, whom Minos married. He received Phrixus and gave him one of his daughters, Chalciope. And Phrixus sacrificed the ram with the golden fleece to Zeus the god of Escape, and the fleece he gave to Aeetes, who nailed it to an oak in a grove of Ares. And Phrixus had children by Chalciope, to wit, Argus, Melas, Phrontis, and Cytisorus.
2.2.2 And Acrisius had a daughter Danae by Eurydice, daughter of Lacedaemon, and Proetus had daughters, Lysippe, Iphinoe, and Iphianassa, by Stheneboea. When these damsels were grown up, they went mad, according to Hesiod, because they would not accept the rites of Dionysus, but according to Acusilaus, because they disparaged the wooden image of Hera. In their madness they roamed over the whole Argive land, and afterwards, passing through Arcadia and the Peloponnese, they ran through the desert in the most disorderly fashion. But Melampus, son of Amythaon by Idomene, daughter of Abas, being a seer and the first to devise the cure by means of drugs and purifications, promised to cure the maidens if he should receive the third part of the sovereignty. When Proetus refused to pay so high a fee for the cure, the maidens raved more than ever, and besides that, the other women raved with them; for they also abandoned their houses, destroyed their own children, and flocked to the desert. Not until the evil had reached a very high pitch did Proetus consent to pay the stipulated fee, and Melampus promised to effect a cure whenever his brother Bias should receive just so much land as himself. Fearing that, if the cure were delayed, yet more would be demanded of him, Proetus agreed to let the physician proceed on these terms. So Melampus, taking with him the most stalwart of the young men, chased the women in a bevy from the mountains to Sicyon with shouts and a sort of frenzied dance. In the pursuit Iphinoe, the eldest of the daughters, expired; but the others were lucky enough to be purified and so to recover their wits. Proetus gave them in marriage to Melampus and Bias, and afterwards begat a son, Megapenthes.'' None
|10. Diogenes Laertius, Lives of The Philosophers, 7.143, 9.61 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apollodorus • Apollodorus of Athens • Apollodorus of Cyzicus
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 9; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 137; Levison (2009), Filled with the Spirit, 147; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 52
7.143 It is a living thing in the sense of an animate substance endowed with sensation; for animal is better than non-animal, and nothing is better than the world, ergo the world is a living being. And it is endowed with soul, as is clear from our several souls being each a fragment of it. Boethus, however, denies that the world is a living thing. The unity of the world is maintained by Zeno in his treatise On the Whole, by Chrysippus, by Apollodorus in his Physics, and by Posidonius in the first book of his Physical Discourse. By the totality of things, the All, is meant, according to Apollodorus, (1) the world, and in another sense (2) the system composed of the world and the void outside it. The world then is finite, the void infinite.' "
9.61 11. PYRRHOPyrrho of Elis was the son of Pleistarchus, as Diocles relates. According to Apollodorus in his Chronology, he was first a painter; then he studied under Stilpo's son Bryson: thus Alexander in his Successions of Philosophers. Afterwards he joined Anaxarchus, whom he accompanied on his travels everywhere so that he even forgathered with the Indian Gymnosophists and with the Magi. This led him to adopt a most noble philosophy, to quote Ascanius of Abdera, taking the form of agnosticism and suspension of judgement. He denied that anything was honourable or dishonourable, just or unjust. And so, universally, he held that there is nothing really existent, but custom and convention govern human action; for no single thing is in itself any more this than that."' None
|11. Demosthenes, Orations, 20.146, 21.132, 21.139, 21.207, 22.2, 37.52, 40.57, 45.8, 46.14, 50.13, 59.4-59.6, 59.14-59.15, 59.59, 59.117
Tagged with subjects: • Antiphon, Apollodorus • Apollodoros • Apollodoros son of Pasion, and Neaira • Apollodoros son of Pasion, and family • Apollodoros son of Pasion, and guardian • Apollodoros son of Pasion, lawsuits • Apollodoros son of Pasion, liturgies • Apollodoros son of Pasion, marriage • Apollodoros, • Apollodorus • Apollodorus (son of Pasion) • Apollodorus, son of Pasion • Apollodorus, trierarch in
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 245, 313, 316; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 237, 244; Hesk (2000), Deception and Democracy in Classical Athens, 226; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 47, 113, 163, 211, 221, 226, 227, 248, 464, 465, 467, 689, 697, 764, 831, 843, 1044, 1185; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 17; Kapparis (2021), Women in the Law Courts of Classical Athens, 17, 122, 152, 164, 184, 185, 213, 232, 237; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 61, 81; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 48, 51, 136, 147; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 235, 316, 349
20.146 There are advocates appointed to defend the law, and very able speakers they are; Leodamas of Acharnae, Aristophon of Hazenia, Cephisodotus of Ceramicus, and Dinias of Herchia. These were the four advocates nominated by the people, with Leptines as a fifth, to defend the law. Aristophon, the best known, was the leading Athenian statesman before the rise of Eubulus. He was now nearly eighty years old, and could boast that he had been 75 times defendant in a γραφὴ παρανόμων and had always acquitted. Let me tell you, then, how you may reasonably retort upon them, and do you consider whether the retort is fair. Demosthenes suggests that the personal record of the advocates should lead the jury to reject their arguments. Take Leodamas first. It was he who impeached the grant to Chabrias, See Dem. 20.77 . which included among other things the gift of immunity, and when his case came before you, he lost it.
21.132 And as to other instances, innumerable as they are, I say nothing, but as regards the cavalry which was dispatched to Argura, and of which he was one, you all know of course how he harangued you on his return from Chalcis, blaming the troop and saying that its dispatch was a scandal to the city. In connection with that, you remember too the abuse that he heaped on Cratinus, who is, I understand, going to support him in the present case. Now if he provoked such serious but groundless quarrels with so many citizens at once, what degree of wickedness and recklessness may we expect from him now?
21.139 But now, I believe, his champions are Polyeuctus and Timocrates and the ragamuffin Euctemon. Such are the mercenaries that he keeps about him; and there are others besides, an organized gang of witnesses, who do not openly force themselves upon you, but readily give a silent nod of assent to his lies. I do not of course imagine that they make anything out of him, but there are some people, men of Athens, who are strangely prone to abase themselves towards the wealthy, to attend upon them, and to give witness in their favour.
21.207 In a democracy there must never be a citizen so powerful that his support can ensure that the one party submits to outrages and the other escapes punishment. But if you are anxious to do me an ill turn, Eubulus,though I protest that I know not why you should—you are a man of influence and a statesman; take any legal vengeance you like on me, but do not deprive me of my compensation for illegal outrages. If you find it impossible to harm me in that way, it may be taken as a proof of my innocence that you can readily censure others, but find no ground of censure in me.
22.2 for he accused me of things that anyone would have shrunk from mentioning, unless he were a man of the same stamp as himself, saying that I had killed my own father. He also concocted a public indictment for impiety, not against me directly, but against my uncle, whom he brought to trial, charging him with impiety for associating with me, as though I had committed the alleged acts, and if it had ended in my uncle’s conviction, who would have suffered more grievously at the defendant’s hands than I? For who, whether friend or stranger, would have consented to have any dealings with me? What state would have admitted within its borders a man deemed guilty of such impiety? Not a single one.
37.52 When anyone asks him, What valid charges will you be able to make against Nicobulus? he says, The Athenians hate money-lenders; Nicobulus is an odious fellow; he walks fast, Compare Oration Dem. 45.77 . he talks loud, and he carries a cane; and (he says) all these things count in my favor. He is not ashamed to talk in this way, and also fancies that his hearers do not understand that this is the reasoning, not of one who has suffered wrong, but of a malicious pettifogger.
40.57 For it is not fitting that I, having a daughter of marriageable age, should dwell with men of their sort, who are not only themselves living licentious lives, but who also bring into the house a host of others of like stamp with themselves; nay, by Zeus, I do not deem it safe to live in the same house with them myself. When they have thus openly laid a plot, and got up a charge against me before the Areopagus, do you suppose there is any poisoning or any other such villainy from which they would abstain?
45.8 (To the clerk.) Take the deposition itself, and read it, please, that from its very language I may prove my point. (To the clerk.) Read; and do you check the water. The Deposition Stephanus, son of Menecles, of Acharnae, Endius, son of Epigenes, of Lamptrae, Scythes, son of Harmateus, of Cydathenaeum Acharnae was a deme of the tribe Oeneïs, Lamptrae of the tribe Erectheïs, and Cydathenaeum of the tribe Pandionis. depose that they were present before the arbitrator Teisias, of Acharnae, when Phormio challenged Apollodorus, if he declared that the document which Phormio put into the box was not a copy of the will of Pasio, to open the will of Pasio, which Amphias, brother-in-law of Cephisophon, submitted to the arbitrator; and that Apollodorus refused to open it; and that the document in question was a copy of the will of Pasio.
46.14 And verily, when you have heard the laws themselves you will see clearly that Pasio had no right to make a will. (To the clerk.) Read the law. The Law Any citizen, with the exception of those who had been adopted when Solon entered upon his office, and had thereby become unable either to renounce or to claim an inheritance, The precise meaning of this phrase is disputed. See the authorities cited in the next note. shall have the right to dispose of his own property by will as he shall see fit, if he have no male children lawfully born, unless his mind be impaired by one of these things, lunacy or old age or drugs or disease, or unless he be under the influence of a woman, or under constraint or deprived of his liberty. On this law consult Hermann-Thalheim, Rechtsalterthüfmer, pp. 68 ff., with the authorities there cited. It is quoted, in part, also in Dem. 44.68, and is frequently referred to by Isaeus. See Wyse’s note on Isaeus 2.13, and Savage, The Athenian Family, p. 119 . Observe that, while the law has to do with those adopted into the family, our pleader makes it refer to those adopted as citizens.
50.13 for I was well aware of the need they felt, and how it pressed upon each one, and I was myself embarrassed for funds as, by Zeus and Apollo, no one could believe, who had not accurately followed the course of my affairs. However, I mortgaged my farm to Thrasylochus and Archeneüs, and having borrowed thirty minae from them and distributed the money among the crew, I put to sea, that no part of the people’s orders might fail to be carried out, as far as it depended on me. And the people, hearing of this, gave me a vote of thanks, and invited me to dine in the Prytaneum. To prove that I am speaking the truth in this, the clerk shall read you the deposition dealing with these facts, and the decree of the people. The Deposition. The Decree
59.4 You were at that time on the point of sending your entire force to Euboea and Olynthus, Olynthus, an important city in Chalcidicê. and Apollodorus, being one of its members, brought forward in the senate a bill, and carried it as a preliminary decree The senate could not legislate of itself. Decrees passed by it had to be submitted to the popular assembly. to the assembly, proposing that the people should decide whether the funds remaining over from the state’s expenditure should be used for military purposes or for public spectacles. For the laws prescribed that, when there was war, the funds remaining over from state expenditures should be devoted to military purposes, and Apollodorus believed that the people ought to have power to do what they pleased with their own; and he had sworn that, as member of the senate, he would act for the best interests of the Athenian people, as you all bore witness at that crisis. 59.5 For when the division took place there was not a man whose vote opposed the use of these funds for military purposes; and even now, if the matter is anywhere spoken of, it is acknowledged by all that Apollodorus gave the best advice, and was unjustly treated. It is, therefore, upon the one who by his arguments deceived the jurors that your wrath should fall, not upon those who were deceived. 59.6 This fellow Stephanus indicted the decree as illegal, and came before a court. He produced false witnesses to substantiate the calumnious charge that Apollodorus had been a debtor to the treasury for twenty-five years, and by making all sorts of accusations that were foreign to the indictment won a verdict against the decree. So far as this is concerned, if he saw fit to follow this course, we do not take it ill; but when the jurors were casting their votes to fix the penalty, although we begged him to make concessions, he would not listen to us, but fixed the fine at fifteen talents in order to deprive Apollodorus and his children of their civic rights, and to bring my sister and all of us into extremest distress and utter destitution.
59.14 The injuries, then, which I have suffered at the hands of Stephanus, and which led me to prefer this indictment, I have told you. I must now prove to you that this woman Neaera is an alien, that she is living with this man Stephanus as his wife, and that she has violated the laws of the state in many ways. I make of you, therefore, men of the jury, a request which seems to me a proper one for a young man and one without experience in speaking—that you will permit me to call Apollodorus as advocate to assist me in this trial. 59.15 For he is older than I and is better acquainted with the laws. He has studied all these matters with the greatest care, and he too has been wronged by this fellow Stephanus so that no one can object to his seeking vengeance upon the one who injured him without provocation. It is your duty, in the light of truth itself, when you have heard the exact nature both of the accusation and the defense, then and not till then to reach a verdict which will be in the interest of the gods of the laws, of justice, and of your own selves. (Apollodorus, as co-pleaser, speaks.)
59.59 For when Phrastor at the time of his illness sought to introduce the boy born of the daughter of Neaera to his clansmen and to the Brytidae, to which gens Phrastor himself belongs, the members of the gens, knowing, I fancy, who the woman was whom Phrastor first took to wife, that, namely, she was the daughter of Neaera, and knowing, too, of his sending the woman away, and that it was because of his illness that Phrastor had been induced to take back the child, refused to recognize the child and would not enter him on their register.
59.117 It is, then, a monstrous thing that a man who was of the race of the Eumolpidae, The Eumolpidae were descendants of the legendary Eumolpus. Certain sacred functions connected with the worship of Demeter and Dionysus were theirs by ancestral right; for instance, the Hierophant had always to be a Eumolpid, as therefore Archias was. born of honorable ancestors and a citizen of Athens, should be punished for having transgressed one of your established customs; and the pleadings of his relatives and friends did not save him, nor the public services which he and his ancestors had rendered to the city; no, nor yet his office of hierophant; but you punished him, because he was judged to be guilty;—and this Neaera, who has committed acts of sacrilege against this same god, and has transgressed the laws, shall you not punish her—her and her daughter?' ' None
|12. Epigraphy, Ig Ii2, 1
Tagged with subjects: • Apollodoros, • Apollodorus, trierarch in
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 237; Kapparis (2021), Women in the Law Courts of Classical Athens, 213
1 Relief Kephisophon of Paiania was secretary (403/2). For the Samians who joined with the Athenian People. Decree
1A (Council and People, 405/4) (5) The Council and the People decided. KekropisVII was in prytany. Polymnis of Euonymon was secretary. Alexias was archon (405/4). Nikophon of Athmonon was chairman. Proposal (gnōmē) of Kleisophos and his fellow prutaneis: to praise the Samian envoys (presbesi), both those who came previously and those who have come now, and their Council and their generals and the other Samians, because they are good men and eager to do what good they can, (
10) and the actions which they have performed are judged to have been performed rightly for the Athenians and the Samians; and in return for the good which they have done for the Athenians, and because they now attach importance to the Athenians and propose good things for them, the Council and the People shall decide: that the Samians shall be Athenians living under whatever constitution they wish; and, so that this shall be as advantageous as possible for both parties, as they themselves suggest, when peace has been made, then (
15) to deliberate jointly about the other matters. They shall use their own laws, being autonomous, and in other respects act in accordance with the oaths and the agreements as agreed by the Athenians and Samians. Concerning any complaints which the two parties may have against each other, they shall give and receive justice in accordance with the existing convention (sumbolas). If any emergency arises about the constitution because of the war and before the peace, (20) as the envoys themselves suggest, the Samians shall deliberate in the light of the circumstances and do what they judge best. Concerning the peace, if it is made, the same terms as for the Athenians shall apply also to those now living in Samos; if it is necessary to make war, they shall prepare as best they can, acting together with the Athenian generals; if the Athenians send an embassy anywhere, those present from Samos shall send jointly (25) if they wish to send anybody, and shall give what good advice they can. The triremes which are at Samos shall be given to the Samians to use, after they have repaired them, in accordance with their own judgement; the names of the trierarchs to whom the ships were assigned the envoys (presbes) shall record for the secretary of the Council and the generals; and, if for any of these anything is inscribed anywhere in the public domain (dēmosiōi) from when they took over the triremes, (30) all of this everywhere the dockyard officials (neōroi) shall delete, but shall exact the equipment for the state (dēmosiōi) as soon as possible, and those who have any of it shall be compelled to give it back (32) intact. Decree
1B (People, 405/4) (32) Proposal (gnōmē) of Kleisophos and his fellow prutaneis: in other respects in accordance with the Council, but the grant shall be valid for those who have come, as they themselves ask, and they shall be distributed immediately by the archons among the tribes (phulas) in ten groups (dekacha). Travelling expenses shall (35) be provided for the envoys (presbesi) by the generals as soon as possible; and to praise Eumachos and all the other Samians who have come with Eumachos, because they are good men with regard to the Athenians; and to invite Eumachos to dinner in the city hall (prutaneon) tomorrow. The secretary of the Council together with the generals shall inscribe what has been decreed on a stone stele and set it down on the acropolis; and the Greek treasurers (hellēnotamias) (40) shall provide the money; it shall be inscribed at Samos in the same way at their own expense. Decree 2A (Council and People, 403/2) The Council and the People decided. PandionisIII was in prytany. Agyrrhios of Kollytos was secretary. Eukleides was archon (403/2). Kallias of Oa was chairman. Kephisophon proposed: to praise the Samians because they are good men with regard to the Athenians; and everything shall be valid which previously the People of Athens voted for the People of Samos. (45) The Samians, as they themselves require (keleuosin), shall send to Sparta whoever they themselves wish; and since in addition they ask the Athenians to collaborate (sunpratten), the Athenians shall choose additional ambassadors (presbes), and these shall collaborate with the Samians to achieve whatever benefit they can, and shall deliberate jointly with them. The Athenians praise the Ephesians and the Notians because they enthusiastically received those of the Samians who were outside. To bring the Samian embassy (presbeian) (50) before the People and place them on the agenda, if they need anything. And to invite the Samian (5
1) embassy (presbeian) to dinner in the city hall (prutaneion) tomorrow. Decree 2B (People, 403/2) (5
1) Kephisophon proposed: in other respects in accordance with the Council; but the Athenian People shall vote that there shall be valid what was voted previously about the Samians, as the Council, having formulated a proposal (proboleusasa), brought it forward to the People. To invite the embassy (presbeian) of the Samians (55) to dinner (deipnon) in the city hall (prutaneon) tomorrow. Decree 3 (Council and People, 403/2) The Council and the People decided. ErechtheisI was in prytany. Kephisophon of Paiania was secretary. Eukleides was archon (403/2). Python of Kedoi was chairman. Eu- proposed: to praise Poses the Samian because he is a good man with regard to the Athenians, and, in return for the good that he has done to the People, the People shall give him a gift (dōreian) of five hundred drachmas (60) for making a crown; let the treasurers give the money. Bring him before the People, to find from the People whatever benefit he can. The book (biblion) of the decree the secretary of the Council shall hand over to him immediately. To invite the Samians who have come to hospitality (xenia) in the city hall (prutaneon) tomorrow. - proposed: in other respects in accordance with the Council; but to praise Poses the (65) Samian and his sons, because they are good men with regard to the People of Athens; and the things voted previously by the Athenian People shall be valid; and let the secretary of the Council inscribe the decree on a stone stele, and let the treasurers provide the money for the stele. The People shall give Poses a gift (dōrean) of a thousand drachmas for his goodness towards the Athenians, and from the thousand drachmas he shall make a crown, (70) and engrave on it that the People crown him for being a good man and for his goodness to the Athenians. Also praise the Samians because they are good men with regard to the Athenians. If they need anything from the People, the prytany shall bring them forward to the People always first after the sacred business. The prytany shall also bring the sons of Poses forward before the People at the first session. Invite also to hospitality (xenia) (75) in the city hall (prutaneon) Poses and his sons and those of the Samians who are present. text from Attic Inscriptions Online, IG II2
1 - Honours for the Samians, 405/4 and 403/2 BC '' None
|13. None, None, nan
Tagged with subjects: • Apollodoros son of Pasion, and family • Apollodorus, trierarch in
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 237, 244; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 163, 171
|14. None, None, nan
Tagged with subjects: • Apollodoros son of Pasion, lawsuits • Apollodorus from Megara
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 467; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 41