The Ancient Mediterranean Religions Index Database

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Due to load times, full text fetching is currently attempted for validated results only.
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
areopagos	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 30, 82 Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 317 Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 26, 35, 36, 37, 39, 49, 50, 51, 84, 94, 114, 116, 177, 233, 234
areopagos, and sibling marriage	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 83
areopagos, athens	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 187, 188, 189
areopagos, books of oracles	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 250
areopagos, border with megara	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 36, 37
areopagos, citizenship	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 82, 324
areopagos, consults oracle at ammon	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 256
areopagos, council	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 68, 69, 85, 87, 88, 89, 91, 180, 202
areopagos, council of the	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 92, 218, 223
areopagos, herald of the	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 88, 282
areopagos, hill	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 141
areopagos, judicial curses from	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 172
areopagos, kerameikos cemetery	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 333, 350
areopagos, legal procedures	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 284, 293, 303, 304, 319
areopagos, manumission in	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 282
areopagos, peloponnesian war	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 305
areopagos, revolts against makedonian rule	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 305, 321
areopagos, sicilian expedition	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 272
areopagos, theatre of dionysos	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 301

List of validated texts:

27 validated results for "areopagos"

1. Hebrew Bible, Deuteronomy, 32.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Areopagus speech • Council of the Areopagos • Paul, Areopagus speech

Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 632; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 223

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32.8 בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃'' None

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32.8 When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.'' None

2. Hebrew Bible, Genesis, 1.26-1.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Areopagus speech • Areopagus speech, Epimenides echoes • Council of the Areopagos • Dionysios the Areopagite • Paul, Areopagus speech

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 14, 337; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 631, 633; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 218

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃' ' None

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1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them.' ' None

3. Aeschylus, Libation-Bearers, 461, 1027 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Areopagus • Areopagus, • Areopagus, homicide court

Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 44; Meinel (2015), Pollution and Crisis in Greek Tragedy, 118, 132; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 133, 222

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461 Ἄρης Ἄρει ξυμβαλεῖ, Δίκᾳ Δίκα. Ἠλέκτρα ¹⁰²⁷ κτανεῖν τέ φημι μητέρʼ οὐκ ἄνευ δίκης,'' None

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461 Ares will encounter Ares; Right will encounter Right. Electra ¹⁰²⁷ But while I am still in my senses, I proclaim to those who hold me dear and declare that not without justice did I slay my mother, the unclean murderess of my father, and a thing loathed by the gods. And for the spells that gave me the courage for this deed I count Loxias, the prophet of Pytho, '' None

4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Areopagite council • Areopagos Hill • Areopagus • Areopagus Council • Areopagus as setting for oaths • Areopagus, Athens • Areopagus, council of • Areopagus, court of • Areopagus, homicide court • Areopagus, in Aeschylus’ Eumenides • Areopagus, origin of name • Areopagus, reform of Ephialtes • Areopagus, trials at • Athena, and the Areopagus • Athens, Areopagos • etymology, Areopagus • homicide, court of the Areopagus in Athens

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 162, 164; Brule (2003), Women of Ancient Greece, 54; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 202, 203; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 187; Fletcher (2012), Performing Oaths in Classical Greek Drama, 58; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 141; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 100, 101; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 125; Meinel (2015), Pollution and Crisis in Greek Tragedy, 118, 130, 131, 132, 137; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 157, 160, 161, 162; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 108, 116; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 24; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 18, 136, 286

5. Euripides, Electra, 1258-1264 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Areopagus, Athens • Areopagus, origin of name • Areopagus, reform of Ephialtes • Areopagus, trials at • Athena, and the Areopagus

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 164; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 125

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1258 ἔστιν δ' ̓́Αρεώς τις ὄχθος, οὗ πρῶτον θεοὶ"¹²⁵⁹ ἕζοντ' ἐπὶ ψήφοισιν αἵματος πέρι," "¹²⁶⁰ ̔Αλιρρόθιον ὅτ' ἔκταν' ὠμόφρων ̓́Αρης," '¹²⁶¹ μῆνιν θυγατρὸς ἀνοσίων νυμφευμάτων,' "¹²⁶² πόντου κρέοντος παῖδ', ἵν' εὐσεβεστάτη" "¹²⁶³ ψῆφος βεβαία τ' ἐστὶν † ἔκ τε τοῦ † θεοῖς." '¹²⁶⁴ ἐνταῦθα καὶ σὲ δεῖ δραμεῖν φόνου πέρι.' "" None

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1258 for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed,'¹²⁵⁹ for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed, ¹²⁶⁰ when savage Ares killed Halirrothius, son of the ocean’s ruler, in anger for the unholy violation of his daughter, so that the tribunal is most sacred and secure in the eyes of the gods. ¹²⁶⁴ You also must run your risk here, for murder. ' None

6. Euripides, Ion, 1556-1559 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Areopagus as setting for oaths • Areopagus, Athens

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 136

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1556 Παλλάς, δρόμῳ σπεύσας' ̓Απόλλωνος πάρα,"¹⁵⁵⁷ ὃς ἐς μὲν ὄψιν σφῷν μολεῖν οὐκ ἠξίου, ¹⁵⁵⁸ μὴ τῶν πάροιθε μέμψις ἐς μέσον μόλῃ, ¹⁵⁵⁹ ἡμᾶς δὲ πέμπει τοὺς λόγους ὑμῖν φράσαι:' "' None

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1556 ’Tis I, Pallas, after whom your land is named, that am here, by Apollo sent in headlong haste; for he thought not fit to appear before you twain, lest his coming might provoke reproaches for the past; but me he sends to proclaim to you his words,'¹⁵⁵⁷ ’Tis I, Pallas, after whom your land is named, that am here, by Apollo sent in headlong haste; for he thought not fit to appear before you twain, lest his coming might provoke reproaches for the past; but me he sends to proclaim to you his words, ' None

7. Euripides, Orestes, 1625-1665 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Areopagus, Athens • Areopagus, homicide court

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 222

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1625 Μενέλαε, παῦσαι λῆμ' ἔχων τεθηγμένον:"¹⁶²⁶ Φοῖβός ς' ὁ Λητοῦς παῖς ὅδ' ἐγγὺς ὢν καλῶ:" "¹⁶²⁷ σύ θ' ὃς ξιφήρης τῇδ' ἐφεδρεύεις κόρῃ," "¹⁶²⁸ ̓Ορέσθ', ἵν' εἰδῇς οὓς φέρων ἥκω λόγους." '¹⁶²⁹ ̔Ελένην μὲν ἣν σὺ διολέσαι πρόθυμος ὢν ¹⁶³⁰ ἥμαρτες, ὀργὴν Μενέλεῳ ποιούμενος,' "¹⁶³¹ ἥδ' ἐστίν, ἣν ὁρᾶτ' ἐν αἰθέρος πτυχαῖς," '¹⁶³² σεσῳσμένη τε κοὐ θανοῦσα πρὸς σέθεν. ¹⁶³³ ἐγώ νιν ἐξέσῳσα κἀπὸ φασγάνου' "¹⁶³⁴ τοῦ σοῦ κελευσθεὶς ἥρπας' ἐκ Διὸς πατρός." '¹⁶³⁵ Ζηνὸς γὰρ οὖσαν ζῆν νιν ἄφθιτον χρεών,' "¹⁶³⁶ Κάστορί τε Πολυδεύκει τ' ἐν αἰθέρος πτυχαῖς" '¹⁶³⁷ σύνθακος ἔσται, ναυτίλοις σωτήριος. ¹⁶³⁸ ἄλλην δὲ νύμφην ἐς δόμους κτῆσαι λαβών, ¹⁶³⁹ ἐπεὶ θεοὶ τῷ τῆσδε καλλιστεύματι ¹⁶⁴⁰ ̔́Ελληνας εἰς ἓν καὶ Φρύγας συνήγαγον,' "¹⁶⁴¹ θανάτους τ' ἔθηκαν, ὡς ἀπαντλοῖεν χθονὸς" '¹⁶⁴² ὕβρισμα θνητῶν ἀφθόνου πληρώματος.' "¹⁶⁴³ τὰ μὲν καθ' ̔Ελένην ὧδ' ἔχει: σὲ δ' αὖ χρεών," "¹⁶⁴⁴ ̓Ορέστα, γαίας τῆσδ' ὑπερβαλόνθ' ὅρους" '¹⁶⁴⁵ Παρράσιον οἰκεῖν δάπεδον ἐνιαυτοῦ κύκλον. ¹⁶⁴⁶ κεκλήσεται δὲ σῆς φυγῆς ἐπώνυμον' "¹⁶⁴⁷ ̓Αζᾶσιν ̓Αρκάσιν τ' ̓Ορέστειον καλεῖν." "¹⁶⁴⁸ ἐνθένδε δ' ἐλθὼν τὴν ̓Αθηναίων πόλιν" '¹⁶⁴⁹ δίκην ὑπόσχες αἵματος μητροκτόνου ¹⁶⁵⁰ Εὐμενίσι τρισσαῖς: θεοὶ δέ σοι δίκης βραβῆς ¹⁶⁵¹ πάγοισιν ἐν ̓Αρείοισιν εὐσεβεστάτην' "¹⁶⁵² ψῆφον διοίσους', ἔνθα νικῆσαί σε χρή." "¹⁶⁵³ ἐφ' ἧς δ' ἔχεις, ̓Ορέστα, φάσγανον δέρῃ," "¹⁶⁵⁴ γῆμαι πέπρωταί ς' ̔Ερμιόνην: ὃς δ' οἴεται" '¹⁶⁵⁵ Νεοπτόλεμος γαμεῖν νιν, οὐ γαμεῖ ποτε. ¹⁶⁵⁶ θανεῖν γὰρ αὐτῷ μοῖρα Δελφικῷ ξίφει, ¹⁶⁵⁷ δίκας ̓Αχιλλέως πατρὸς ἐξαιτοῦντά με.' "¹⁶⁵⁸ Πυλάδῃ δ' ἀδελφῆς λέκτρον, ὥς ποτ' ᾔνεσας," "¹⁶⁵⁹ δός: ὁ δ' ἐπιών νιν βίοτος εὐδαίμων μένει." "¹⁶⁶⁰ ̓́Αργους δ' ̓Ορέστην, Μενέλεως, ἔα κρατεῖν," "¹⁶⁶¹ ἐλθὼν δ' ἄνασσε Σπαρτιάτιδος χθονός," '¹⁶⁶² φερνὰς ἔχων δάμαρτος, ἥ σε μυρίοις' "¹⁶⁶³ πόνοις διδοῦσα δεῦρ' ἀεὶ διήνυσεν." "¹⁶⁶⁴ τὰ πρὸς πόλιν δὲ τῷδ' ἐγὼ θήσω καλῶς," "¹⁶⁶⁵ ὅς νιν φονεῦσαι μητέρ' ἐξηνάγκασα." "" None

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1625 Appearing in the clouds. Menelaus, calm your anger that has been whetted; I am Phoebus, the son of Leto, drawing near to call you by name. And you also, Orestes, who are keeping guard on the girl, sword in hand, so that you may hear what I have come to say. Helen, whom all your eagerne'¹⁶²⁶ Appearing in the clouds. Menelaus, calm your anger that has been whetted; I am Phoebus, the son of Leto, drawing near to call you by name. And you also, Orestes, who are keeping guard on the girl, sword in hand, so that you may hear what I have come to say. Helen, whom all your eagerne ¹⁶³⁰ failed to destroy, when you were seeking to anger Menelaus, is here as you see in the enfolding air, rescued from death and not slain by you. I saved her and snatched her from beneath your sword at the bidding of father Zeus, ¹⁶³⁵ for she, his child, must be immortal, and take her seat with Castor and Polydeuces in the enfolding air, a savior to mariners. Choose another bride and take her to your home; for the gods by that one’s loveline ¹⁶⁴⁰ joined Troy and Hellas in battle, causing death so that they might draw off from the earth the outrage of unstinting numbers of mortals. ¹⁶⁴³ So much for Helen; as for you, Orestes, you must cross the broders of this land ¹⁶⁴⁵ and dwell for one whole year on Parrhasian soil, which from your flight shall be called the land of Orestes by Azanians and Arcadians. And when you return from there to the city of Athens , undergo your trial by the Avenging Three for your mother’s murder; ¹⁶⁵⁰ the gods will be arbitrators of your trial, and will take a most righteous vote on you at the hill of Ares, where you are to win your case. And it is destined, Orestes, that you will marry Hermione, at whose neck you are holding your sword; ¹⁶⁵⁵ Neoptolemus shall never marry her, though he thinks he will; for he is fated to die by a Delphian sword, when he claims satisfaction of me for the death of his father Achilles. Give your sister in marriage to Pylades, to whom you formerly promised her; the life awaiting him is one of happiness. ¹⁶⁶⁰ Menelaus, leave Orestes to rule Argos ; go and reign over the Spartan land, keeping it as the dowry of a wife who till this day never ceased causing you innumerable troubles. I will set matters straight between Orestes and the citizens, ¹⁶⁶⁵ for I forced him to murder his mother. Oreste ' None

8. Sophocles, Ajax, 837 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Areopagos Hill • Areopagus Council, ephebic oath

Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 141; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 27

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837 And I call for help to the eternal maidens who eternally attend to all sufferings among mortals, the dread, far-striding Erinyes, asking them to learn how my miserable life is destroyed by the Atreidae.'' None

9. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Areopagos • Areopagus Council, ephebic oath • Areopagus, Athens • Athens, Areopagos

Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 30; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 188, 189; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 27

10. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Areopagos, legal procedures • Areopagus Council, Erchia deme

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 319; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 172

11. Aeschines, Letters, 1.114, 2.87, 3.125 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Areopagos • Areopagos, legal procedures • Areopagus Council, ephebic oath

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 284, 317; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 21, 39

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1.114 In consequence of this experience so great became his contempt for you that immediately, on the occasion of the revision of the citizen lists, he gathered in two thousand drachmas. For he asserted that Philotades of Cydathenaeon, a citizen, was a former slave of his own, and he persuaded the members of the deme to disfranchise him. He took charge of the prosecution in court,See on Aeschin. 1.77. and after he had taken the sacred offerings in his hand and sworn that he had not taken a bribe and would not, ^2.87 Is it not, therefore, an outrage, gentlemen, if one dares utter such lies about a man who is his own—no, I hasten to correct myself, not his own, but your—fellow citizen, when he is in peril of his life? Wisely, indeed, did our fathers prescribe that, in the trials for bloodshed which are held at the Palladion, the one who wins his case must cut in pieces the sacrificial flesh, and take a solemn oath (and the custom of your fathers is in force to this day), affirming that those jurors who have voted on his side have voted what is true and right, and that he himself has spoken no falsehood; and he calls down destruction upon himself and his household, if this be not true, and prays for many blessings for the jurors. A right provision, fellow citizens, and worthy of a democracy. ^3.125 Now when we had reported this decree to our senate, and then to the assembly, and when the people had approved our acts, and the whole city was ready to choose the righteous course, and when Demosthenes had spoken in opposition—he was earning his retaining-fee from Amphissa—and when I had clearly convicted him in your presence, thereupon the fellow, unable to frustrate the city by open means, goes into the senate chamber, expels all listeners, and from the secret session brings out a bill to the assembly, taking advantage of the inexperience of the man who made the motion.'' None

12. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Areopagos • Areopagus

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 391, 408; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 317

13. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Areopagite council • Areopagos • Areopagos, legal procedures • Areopagus • Areopagus Council • Areopagus, council of • Areopagus, eligibility and size • Areopagus, procedure

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 209; Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 43; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 203; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 293; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 215; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 209; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 4, 64, 66, 67, 80, 82, 143; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 36, 84, 177

14. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Areopagos Council • Areopagus, council of

Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 180; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 82

15. Septuagint, Judith, 9.12 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Areopagus Sermon • Areopagus speech • Paul, Areopagus speech

Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 631; Stuckenbruck (2007), 1 Enoch 91-108, 653

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9.12 Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer! '' None

16. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Areopagos Council • Areopagus

Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 371; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 180

17. New Testament, Acts, 17.16-17.34 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Areopagus • Areopagus Sermon • Areopagus speech • Areopagus speech, Epimenides echoes • Council of the Areopagos • Dionysius the Areopagite • Dionysius the Areopagite, identity and date of • Dionysius, the Areopagite • Paul, Areopagus speech

Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 314; Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 276; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 2, 4, 11, 20, 76, 79, 80, 83, 95, 249; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 94, 236; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 216; Osborne (1996), Eros Unveiled: Plato and the God of Love. 189; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 202, 627, 628, 629, 630, 631, 633, 634, 635; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 218, 223; Stuckenbruck (2007), 1 Enoch 91-108, 653; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 1, 11, 26, 37, 174, 202, 203, 204, 208

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17.16 Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. ^17.17 διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας. ^17.18 τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· ^17.19 ὅτι τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν εὐηγγελίζετο. ἐπιλαβόμενοι δὲ αὐτοῦ ἐπὶ τὸν Ἄρειον Πάγον ἤγαγον, λέγοντες Δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή; ^17.20 ξενίζοντα γάρ τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν·βουλόμεθα οὖν γνῶναι τίνα θέλει ταῦτα εἶναι. ^17.21 Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον. ^17.22 σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· ^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. ^17.24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ ^17.25 οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· ^17.26 ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, ^17.27 ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. ^17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 17.29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. ^17.30 τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, ^17.31 καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. ^17.32 ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον οἱ δὲ εἶπαν Ἀκουσόμεθά σου περὶ τούτου καὶ πάλιν. ^17.33 οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν· ^17.34 τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν, ἐν οἷς καὶ Διονύσιος ὁ Ἀρεοπαγίτης καὶ γυνὴ ὀνόματι Δάμαρις καὶ ἕτεροι σὺν αὐτοῖς.

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17.16 Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. ^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. ^17.18 Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. ^17.19 They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? ^17.20 For you bring certain strange things to our ears. We want to know therefore what these things mean." ^17.21 Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. ^17.22 Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. ' "^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. " '^17.24 The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "^17.25 neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " '^17.26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, ^17.27 that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. ' "^17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' " '^17.29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. ^17.30 The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, ^17.31 because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead." ^17.32 Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this." ^17.33 Thus Paul went out from among them. ^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

18. New Testament, Luke, 10.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Areopagus Sermon • Areopagus speech • Paul, Areopagus speech

Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 631; Stuckenbruck (2007), 1 Enoch 91-108, 653

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10.21 Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.'' None

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10.21 In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight."'' None

19. New Testament, Matthew, 11.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Areopagus Sermon • Areopagus speech • Paul, Areopagus speech

Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 631; Stuckenbruck (2007), 1 Enoch 91-108, 653

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11.25 Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις·'' None

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11.25 At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. '' None

20. Plutarch, Solon, 19.1-19.2, 19.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Areopagite council • Areopagos • Areopagus • Areopagus, council of • Areopagus, eligibility and size • Areopagus, procedure

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 209; Athanassaki and Titchener (2022), Plutarch's Cities, 259; Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 43; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 212; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 64, 82; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 234

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19.1 συστησάμενος δὲ τὴν ἐν Ἀρείῳ πάγῳ βουλὴν ἐκ τῶν κατʼ ἐνιαυτὸν ἀρχόντων, ἧς διὰ τὸ ἄρξαι καὶ αὐτὸς μετεῖχεν, ἔτι δʼ ὁρῶν τὸν δῆμον οἰδοῦντα καὶ θρασυνόμενον τῇ τῶν χρεῶν ἀφέσει, δευτέραν προσκατένειμε βουλήν, ἀπὸ φυλῆς ἑκάστης, τεττάρων οὐσῶν, ἑκατὸν ἄνδρας ἐπιλεξάμενος, οὓς προβουλεύειν ἔταξε τοῦ δήμου καὶ μηδὲν ἐᾶν ἀπροβούλευτον εἰς ἐκκλησίαν εἰσφέρεσθαι. ^19.2 τὴν δʼ ἄνω βουλὴν ἐπίσκοπον πάντων καὶ φύλακα τῶν νόμων ἐκάθισεν, οἰόμενος ἐπὶ δυσὶ βουλαῖς ὥσπερ ἀγκύραις ὁρμοῦσαν ἧττον ἐν σάλῳ τὴν πόλιν ἔσεσθαι καὶ μᾶλλον ἀτρεμοῦντα τὸν δῆμον παρέξειν. οἱ μὲν οὖν πλεῖστοι τὴν ἐξ Ἀρείου πάγου βουλήν, ὥσπερ εἴρηται, Σόλωνα συστήσασθαί φασι· καὶ μαρτυρεῖν αὐτοῖς δοκεῖ μάλιστα τὸ μηδαμοῦ τὸν Δράκοντα λέγειν μηδʼ ὀνομάζειν Ἀρεοπαγίτας, ἀλλὰ τοῖς ἐφέταις ἀεὶ διαλέγεσθαι περὶ τῶν φονικῶν. ^19.4 ταῦτα δὴ πάλιν ὡς πρὸ τῆς Σόλωνος ἀρχῆς καὶ νομοθεσίας τὴν ἐξ Ἀρείου πάγου βουλὴν οὖσαν ἐνδείκνυται. τίνες γὰρ ἦσαν οἱ πρὸ Σόλωνος ἐν Ἀρείῳ πάγῳ καταδικασθέντες, εἰ πρῶτος Σόλων ἔδωκε τῇ ἐξ Ἀρείου πάγου βουλῇ τὸ κρίνειν; εἰ μὴ νὴ Δία γέγονέ τις ἀσάφεια τοῦ γράμματος ἢ ἔκλειψις, ὥστε τοὺς ἡλωκότας ἐπʼ αἰτίαις αἷς κρίνουσι νῦν οἱ Ἀρεοπαγῖται καὶ ἐφέται καὶ πρυτάνεις, ὅτε ὁ θεσμὸς ἐφάνη ὅδε, μένειν ἀτίμους, τῶν ἄλλων ἐπιτίμων γενομένων. ταῦτα μὲν οὖν καὶ αὐτὸς ἐπισκόπει.'' None

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19.1 After he had established the council of the Areiopagus, consisting of those who had been archons year by year (and he himself was a member of this body since he had been archon), he observed that the common people were uneasy and bold in consequence of their release from debt, and therefore established another council besides, consisting of four hundred men, one hundred chosen from each of the four tribes. Cf. Aristot. Const. Ath. 8.4 . These were to deliberate on public matters before the people did, and were not to allow any matter to come before the popular assembly without such previous deliberation. ^19.2 Then he made the upper council a general overseer in the state, and guardian of the laws, thinking that the city with its two councils, riding as it were at double anchor, would be less tossed by the surges, and would keep its populace in greater quiet. Now most writers say that the council of the Areiopagus, as I have stated, was established by Solon. And their view seems to be strongly supported by the fact that Draco nowhere makes any mention whatsoever of Areiopagites, but always addresses himself to the ephetai in cases of homicide. ^19.4 This surely proves to the contrary that the council of the Areiopagus was in existence before the archonship and legislation of Solon. For how could men have been condemned in the Areiopagus before the time of Solon, if Solon was the first to give the council of the Areiopagus its jurisdiction? Perhaps, indeed, there is some obscurity in the document, or some omission, and the meaning is that those who had been convicted on charges within the cognizance of those who were Areiopagites and ephetai and prytanes when the law was published, should remain disfranchised while those convicted on all other charges should recover their rights and franchises. This question, however, my reader must decide for himself.'' None

21. Pausanias, Description of Greece, 1.1.4, 1.28.6, 5.14.8 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Areopagos Hill • Areopagus • Areopagus speech • Areopagus, homicide court • Dionysius, the Areopagite • Paul, Areopagus speech

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 83; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 141; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 156; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 629

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1.1.4 ἔστι δὲ καὶ ἄλλος Ἀθηναίοις ὁ μὲν ἐπὶ Μουνυχίᾳ λιμὴν καὶ Μουνυχίας ναὸς Ἀρτέμιδος, ὁ δὲ ἐπὶ Φαληρῷ, καθὰ καὶ πρότερον εἴρηταί μοι, καὶ πρὸς αὐτῷ Δήμητρος ἱερόν. ἐνταῦθα καὶ Σκιράδος Ἀθηνᾶς ναός ἐστι καὶ Διὸς ἀπωτέρω, βωμοὶ δὲ θεῶν τε ὀνομαζομένων Ἀγνώστων καὶ ἡρώων καὶ παίδων τῶν Θησέως καὶ Φαληροῦ· τοῦτον γὰρ τὸν Φαληρὸν Ἀθηναῖοι πλεῦσαι μετὰ Ἰάσονός φασιν ἐς Κόλχους. ἔστι δὲ καὶ Ἀνδρόγεω βωμὸς τοῦ Μίνω, καλεῖται δὲ Ἥρωος· Ἀνδρόγεω δὲ ὄντα ἴσασιν οἷς ἐστιν ἐπιμελὲς τὰ ἐγχώρια σαφέστερον ἄλλων ἐπίστασθαι. ^1.28.6 πλησίον δὲ ἱερὸν θεῶν ἐστιν ἃς καλοῦσιν Ἀθηναῖοι Σεμνάς, Ἡσίοδος δὲ Ἐρινῦς ἐν Θεογονίᾳ. πρῶτος δέ σφισιν Αἰσχύλος δράκοντας ἐποίησεν ὁμοῦ ταῖς ἐν τῇ κεφαλῇ θριξὶν εἶναι· τοῖς δὲ ἀγάλμασιν οὔτε τούτοις ἔπεστιν οὐδὲν φοβερὸν οὔτε ὅσα ἄλλα κεῖται θεῶν τῶν ὑπογαίων. κεῖται δὲ καὶ Πλούτων καὶ Ἑρμῆς καὶ Γῆς ἄγαλμα· ἐνταῦθα θύουσι μὲν ὅσοις ἐν Ἀρείῳ πάγῳ τὴν αἰτίαν ἐξεγένετο ἀπολύσασθαι, θύουσι δὲ καὶ ἄλλως ξένοι τε ὁμοίως καὶ ἀστοί. ^5.14.8 τὰ δὲ ἐς τὸν μέγαν βωμὸν ὀλίγῳ μέν τι ἡμῖν πρότερόν ἐστιν εἰρημένα, καλεῖται δὲ Ὀλυμπίου Διός· πρὸς αὐτῷ δέ ἐστιν Ἀγνώστων θεῶν βωμὸς καὶ μετὰ τοῦτον Καθαρσίου Διὸς καὶ Νίκης καὶ αὖθις Διὸς ἐπωνυμίαν Χθονίου. εἰσὶ δὲ καὶ θεῶν πάντων βωμοὶ καὶ Ἥρας ἐπίκλησιν Ὀλυμπίας, πεποιημένος τέφρας καὶ οὗτος· Κλυμένου δέ φασιν αὐτὸν ἀνάθημα εἶναι. μετὰ δὲ τοῦτον Ἀπόλλωνος καὶ Ἑρμοῦ βωμός ἐστιν ἐν κοινῷ, διότι Ἑρμῆν λύρας, Ἀπόλλωνα δὲ εὑρέτην εἶναι κιθάρας Ἑλλήνων ἐστὶν ἐς αὐτοὺς λόγος.'' None

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1.1.4 The Athenians have also another harbor, at Munychia, with a temple of Artemis of Munychia, and yet another at Phalerum, as I have already stated, and near it is a sanctuary of Demeter. Here there is also a temple of Athena Sciras, and one of Zeus some distance away, and altars of the gods named Unknown, and of heroes, and of the children of Theseus and Phalerus; for this Phalerus is said by the Athenians to have sailed with Jason to Colchis . There is also an altar of Androgeos, son of Minos, though it is called that of Heros; those, however, who pay special attention to the study of their country's antiquities know that it belongs to Androgeos." ^1.28.6 Hard by is a sanctuary of the goddesses which the Athenians call the August, but Hesiod in the Theogony l. 185. calls them Erinyes (Furies). It was Aeschylus who first represented them with snakes in their hair. But on the images neither of these nor of any of the under-world deities is there anything terrible. There are images of Pluto, Hermes, and Earth, by which sacrifice those who have received an acquittal on the Hill of Ares; sacrifices are also offered on other occasions by both citizens and aliens. ^5.14.8 An account of the great altar I gave a little way back; it is called the altar of Olympian Zeus. By it is an altar of Unknown Gods, and after this an altar of Zeus Purifier, one of Victory, and another of Zeus—this time surnamed Underground. There are also altars of all gods, and of Hera surnamed Olympian, this too being made of ashes. They say that it was dedicated by Clymenus. After this comes an altar of Apollo and Hermes in common, because the Greeks have a story about them that Hermes invented the lyre and Apollo the lute.'" None

22. Philostratus The Athenian, Life of Apollonius, 4.19, 6.3 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Areopagus • Dionysius, the Areopagite

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5, 83; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 61

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4.19 τὰς δὲ ̓Αθήνησι διατριβὰς πλείστας μὲν ὁ Δάμις γενέσθαι φησὶ τῷ ἀνδρί, γράψαι δὲ οὐ πάσας, ἀλλὰ τὰς ἀναγκαίας τε καὶ περὶ μεγάλων σπουδασθείσας. τὴν μὲν δὴ πρώτην διάλεξιν, ἐπειδὴ φιλοθύτας τοὺς ̓Αθηναίους εἶδεν, ὑπὲρ ἱερῶν διελέξατο, καὶ ὡς ἄν τις ἐς τὸ ἑκάστῳ τῶν θεῶν οἰκεῖον καὶ πηνίκα δὲ τῆς ἡμέρας τε καὶ νυκτὸς ἢ θύοι ἢ σπένδοι ἢ εὔχοιτο, καὶ βιβλίῳ ̓Απολλωνίου προστυχεῖν ἐστιν, ἐν ᾧ ταῦτα τῇ ἑαυτοῦ φωνῇ ἐκδιδάσκει. διῆλθε δὲ ταῦτα ̓Αθήνησι πρῶτον μὲν ὑπὲρ σοφίας αὑτοῦ τε κἀκείνων, εἶτ' ἐλέγχων τὸν ἱεροφάντην δι' ἃ βλασφήμως τε καὶ ἀμαθῶς εἶπε: τίς γὰρ ἔτι ᾠήθη τὰ δαιμόνια μὴ καθαρὸν εἶναι τὸν φιλοσοφοῦντα, ὅπως οἱ θεοὶ θεραπευτέοι;" "^6.3 ἀναρρηθεὶς δὲ αὐτοκράτωρ ἐν τῇ ̔Ρώμῃ καὶ ἀριστείων στείων ἀξιωθεὶς τούτων ἀπῄει μὲν ἰσομοιρήσων τῆς ἀρχῆς τῷ πατρί, τὸν δὲ ̓Απολλώνιον ἐνθυμηθείς, ὡς πολλοῦ ἄξιος αὑτῷ ἔσται κἂν πρὸς βραχὺ ξυγγενόμενος, ἐδεῖτο αὐτοῦ ἐς Ταρσοὺς ἥκειν, καὶ περιβαλὼν ἐλθόντα “πάντα μοι ὁ πατὴρ” ἔφη “ἐπέστειλεν, ὧν ξύμβουλον ἐποιεῖτό σε, καὶ ἰδοὺ ἡ ἐπιστολή, ὡς εὐεργέτης τε αὐτοῦ ἐν αὐτῇ γέγραψαι καὶ πᾶν ὅ τι ἐσμέν, ἐγὼ δὲ ἔτη μὲν τριάκοντα ταυτὶ γέγονα, ἀξιούμενος δὲ ὧν ὁ πατὴρ ἑξηκοντούτης ὢν καὶ καλούμενος ἐς τὸ ἄρχειν πρὶν οὐκ οἶδ' εἰ ἀρχθῆναι εἰδέναι, δέδια μὴ μειζόνων, ἢ ἐμὲ χρή, ἅπτωμαι.” ἐπιψηλαφήσας δὲ αὐτοῦ τὸν αὐχένα ὁ ̓Απολλώνιος, καὶ γὰρ δὴ ἔρρωτο αὐτὸν ἴσα τοῖς ἀσκοῦσι τὸ σῶμα, “καὶ τίς” εἶπε “βιάσεται ταῦρον αὐχένα οὕτω κρατερὸν ὑποσχεῖν ζυγῷ;” “ὁ ἐκ νέου” ἔφη, “μοσχεύσας με,” τὸν πατέρα τὸν ἑαυτοῦ λέγων ὁ Τίτος καὶ τὸ ὑπ' ἐκείνου ἂν μόνου ἀρχθῆναι, ὃς ἐκ παιδὸς αὐτὸν τῇ ἑαυτοῦ ἀκροάσει ξυνείθιζε. “χαίρω” εἶπεν ὁ ̓Απολλώνιος “πρῶτον μὲν παρεσκευασμένον σε ὁρῶν ἕπεσθαι τῷ πατρί, ὑφ' οὗ χαίρουσιν ἀρχόμενοι καὶ οἱ μὴ φύσει παῖδες, θεραπεύσοντά τε τὰς ἐκείνου θύρας, ᾧ ξυνθεραπευθήσῃ. νεότητος δὲ γήρᾳ ἅμα ἐς τὸ ἄρχειν ἰούσης τίς μὲν λύρα, τίς δὲ αὐλὸς ἡδεῖαν ὧδε ἁρμονίαν καὶ ξυγκεκραμένην ᾅσεται; πρεσβύτερα γὰρ ξυμβήσεται νέοις, ἐξ ὧν καὶ γῆρας ἰσχύσει καὶ νεότης οὐκ ἀτακτήσει.”"^6.3 τοιαῦτα διαλεγόμενος καὶ ξυμβούλους τῶν διαλέξεων, ὥσπερ εἰώθει, ποιούμενος τοὺς καιροὺς ἐχώρει ἐπὶ Μέμνονος, ἡγεῖτο δ' αὐτοῖς μειράκιον Αἰγύπτιον, ὑπὲρ οὗ τάδε ἀναγράφει Δάμις: Τιμασίων μὲν τῷ μειρακίῳ τούτῳ ὄνομα ἦν, ἐφήβου δὲ ἄρτι ὑπαπῄει καὶ τὴν ὥραν ἔτι ἔρρωτο. σωφρονοῦντι δὲ αὐτῷ μητρυιὰ ἐρῶσα ἐνέκειτο καὶ χαλεπὸν τὸν πατέρα ἐποίει, ξυντιθεῖσα μὲν οὐδὲν ὧνπερ ἡ Φαίδρα, διαβάλλουσα δ' αὐτὸν ὡς θῆλυν καὶ ἐρασταῖς μᾶλλον ἢ γυναίοις χαίροντα. ὁ δ' ἐκλιπὼν Ναύκρατιν, ἐκεῖ γὰρ ταῦτα ἐγίγνετο, περὶ Μέμφιν διῃτᾶτο, καὶ ναῦν δὲ ἰδιόστολον ἐκέκτητο καὶ ἐναυκλήρει ἐν τῷ Νείλῳ. ἰδὼν οὖν ἀναπλέοντα τὸν ̓Απολλώνιον καταπλέων αὐτὸς ξυνῆκέ τε, ὡς ἀνδρῶν σοφῶν εἴη τὸ πλήρωμα ξυμβαλλόμενος τοῖς τρίβωσι καὶ τοῖς βιβλίοις, οἷς προσεσπούδαζον, καὶ ἱκέτευε προσδοῦναί οἱ τῆς τοῦ πλοῦ κοινωνίας ἐρῶντι σοφίας, ὁ δ' ̓Απολλώνιος “σώφρων” ἔφη “ὁ νεανίσκος, ὦ ἄνδρες, καὶ ἀξιούσθω ὧν δεῖται,” καὶ διῆλθε τὸν περὶ τῆς μητρυιᾶς λόγον πρὸς τοὺς ἐγγὺς τῶν ἑταίρων ὑφειμένῳ τῷ τόνῳ προσπλέοντος τοῦ μειρακίου ἔτι. ὡς δὲ ξυνῄεσαν αἱ νῆες, μεταβὰς ὁ Τιμασίων καὶ πρὸς τὸν ἑαυτοῦ κυβερνήτην εἰπών τι ὑπὲρ τοῦ φόρτου προσεῖπε τοὺς ἄνδρας. κελεύσας οὖν αὐτὸν ὁ ̓Απολλώνιος κατ' ὀφθαλμοὺς αὐτοῦ ἱζῆσαι “μειράκιον” ἔφη “Αἰγύπτιον, ἔοικας γὰρ τῶν ἐπιχωρίων εἶναί τις, τί σοι φαῦλον ἢ τί χρηστὸν εἴργασται, λέξον, ὡς τῶν μὲν λύσις παρ' ἐμοῦ γένοιτό σοι δι' ἡλικίαν, τῶν δ' αὖ ἐπαινεθεὶς ἐμοί τε ξυμφιλοσοφοίης καὶ τοῖσδε.” ὁρῶν δὲ τὸν Τιμασίωνα ἐρυθριῶντα καὶ μεταβάλλοντα τὴν ὁρμὴν τοῦ στόματος ἐς τὸ λέξαι τι ἢ μή, θαμὰ ἤρειδε τὴν ἐρώτησιν, ὥσπερ οὐδεμιᾷ προγνώσει ἐς αὐτὸν κεχρημένος, ἀναθαρσήσας δὲ ὁ Τιμασίων “ὦ θεοί,” ἔφη “τίνα ἐμαυτὸν εἴπω; κακὸς μὲν γὰρ οὐκ εἰμί, ἀγαθὸν δὲ εἰ χρὴ νομίζεσθαί με, οὐκ οἶδα, τὸ γὰρ μὴ ἀδικεῖν οὔπω ἔπαινος.” καὶ ὁ ̓Απολλώνιος “βαβαί,” ἔφη “μειράκιον, ὡς ἀπὸ ̓Ινδῶν μοι διαλέγῃ, ταυτὶ γὰρ καὶ ̓Ιάρχᾳ δοκεῖ τῷ θείῳ. ἀλλ' ̔εἰπὲ̓ ὅπως ταῦτα δοξάζεις, κἀξ ὅτου; φυλαξομένῳ γάρ τι ἁμαρτεῖν ἔοικας.” ἐπεὶ δὲ ἀρξαμένου λέγειν, ὡς ἡ μητρυιὰ μὲν ἐπ' αὐτὸν φέροιτο, αὐτὸς δ' ἐρώσῃ ἐκσταίη, βοὴ ἐγένετο, ὡς δαιμονίως αὐτὰ τοῦ ̓Απολλωνίου προειπόντος, ὑπολαβὼν ὁ Τιμασίων “ὦ λῷστοι,” ἔφη “τί πεπόνθατε; τοσοῦτον γὰρ ἀπέχει τὰ εἰρημένα θαύματος, ὅσον, οἶμαι, γέλωτος.” καὶ ὁ Δάμις “ἕτερόν τι” ἔφη “ἐθαυμάσαμεν, ὃ μήπω γιγνώσκεις. καὶ σὲ δέ, μειράκιον, ἐπαινοῦμεν, ὅτι μηδὲν οἴει λαμπρὸν εἰργάσθαι.” “̓Αφροδίτῃ δὲ θύεις, ὦ μειράκιον;” ἤρετο ὁ ̓Απολλώνιος, καὶ ὁ Τιμασίων, “νὴ Δί',” εἶπεν, “ὁσημέραι γε, πολλὴν γὰρ ἡγοῦμαι τὴν θεὸν ̔ἐν' ἀνθρωπείοις τε καὶ θείοις πράγμασιν.” ὑπερησθεὶς οὖν ὁ ̓Απολλώνιος, “ψηφισώμεθα,” ἔφη “ὦ ἄνδρες, ἐστεφανῶσθαι αὐτὸν ἐπὶ σωφροσύνῃ καὶ πρὸ ̔Ιππολύτου τοῦ Θησέως, ὁ μὲν γὰρ ἐς τὴν ̓Αφροδίτην ὕβρισε καὶ διὰ τουτὶ ἴσως οὐδὲ ἀφροδισίων ἥττητο, οὐδὲ ἔρως ἐπ' αὐτὸν οὐδεὶς ἐκώμαζεν, ἀλλ' ἦν τῆς ἀγροικοτέρας τε καὶ ἀτέγκτου μοίρας, οὑτοσὶ δὲ ἡττᾶσθαι τῆς θεοῦ φάσκων οὐδὲν πρὸς τὴν ἐρῶσαν ἔπαθεν, ἀλλ' ἀπῆλθεν αὐτὴν δείσας τὴν θεόν, εἰ τὸ κακῶς ἐρᾶσθαι μὴ φυλάξοιτο, καὶ αὐτὸ δὲ τὸ διαβεβλῆσθαι πρὸς ὁντιναδὴ τῶν θεῶν, ὥσπερ πρὸς τὴν ̓Αφροδίτην ὁ ̔Ιππόλυτος, οὐκ ἀξιῶ σωφροσύνης, σωφρονέστερον γὰρ τὸ περὶ πάντων θεῶν εὖ λέγειν καὶ ταῦτα ̓Αθήνησιν, οὗ καὶ ἀγνώστων δαιμόνων βωμοὶ ἵδρυνται.” τοσαῦτα ἐς τὸν Τιμασίωνα αὐτῷ ἐσπουδάσθη. πλὴν ἀλλὰ ̔Ιππόλυτόν γε ἐκάλει αὐτὸν διὰ τοὺς ὀφθαλμούς, οἷς τὴν μητρυιὰν εἶδεν. ἐδόκει δὲ καὶ τοῦ σώματος ἐπιμεληθῆναι καὶ γυμναστικῆς ἐπαφροδίτως ἅψασθαι." "" None

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4.19 Many were the discourses which according to Damis the sage delivered at Athens; though he did not write down all of them, but only the more indispensable ones in which he handled great subjects. He took for the topic of his first discourse the matter of rite and ceremonies, and this because he saw that the Athenians were much addicted to sacrifices; and in it he explained how a religious man could best adapt his sacrifice, his libations, or prayers to any particular divinity, and at what hours of day and night he ought to offer them. And it is possible to obtain a book of Apollonius, in which he gives instructions in his own words. But Athens he discussed these topics with a view to improving his own wisdom and that of others in the first place, and in the second of convincing the hierophant of blasphemy and ignorance in the remarks he had made; for who could continue to regard as one impure in his religion a man who taught philosophically how the worship of the gods is to be conducted?' "^6.3 With such conversations, the occasions providing as usual the topics he talked about, he turned his steps towards Memnon; an Egyptian showed them the way, of whom Damis gives the following account: Timasion was the name of this stripling, who was just emerging from boyhood, and was now in the prime of life and strength. He had a stepmother who had fallen in love with him; and when he rejected her overtures, she set upon him and by way of spiting him had poisoned his father's mind against him, condescending to a lower intrigue than ever Phaedra had done, for she accused him of being effeminate, and of finding his pleasure in pederasts rather than in women. He had accordingly abandoned Naucratis, for it was there that all this happened, and was living in the neighborhood of Memphis; and he had acquired and manned a boat of his own and was plying as a waterman on the Nile. He then, was going down the river when he saw Apollonius sailing up it; and he concluded that the crew consisted of wise men, because he judged them by the cloaks they wore and the books they were hard at work studying. So he asked them whether they would allow one who was so passionately fond of wisdom as himself to share their voyage; and Apollonius said: This youth is wise, my friends, so let him be granted his request. And he further related the story about his stepmother to those of his companions who were nearest to him in a low tone while the stripling was still sailing towards them. But when the ships were alongside of one another, Timasion stepped out of his boat, and after addressing a word or two to his pilot, about the cargo in his own boat, he greeted the company. Apollonius then ordered him to sit down under his eyes, and said: You stripling of Egypt, for you seem to be one of the natives, tell me what you have done of evil or what of good; for in the one case you shall be forgiven by me, in consideration of your youth; but in the other you shall reap my commendation and become a fellow-student of philosophy with me and with these gentlemen. Then noticing that Timasion blushed and checked his impulse to speak, and hesitated whether to say or not what he had been going to say, he pressed his question and repeated it, just as if he had no foreknowledge of the youth at his command. Then Timasion plucked up courage and said: O Heavens, how shall I describe myself? for I am not a bad boy, and yet I do not know whether I ought to be considered a good one, for there is no particular merit in having abstained from wrong. But Apollonius cried: Bravo, my boy, you answer me just as if you were a sage from India; for this was just the sentiment of the divine Iarchas. But tell me how you came to form these opinions, and how long ago; for it strikes me that you have been on your guard against some sin. The youth then began to tell them of his stepmother's infatuation for himself, and of how he had rejected her advances; and when he did so, there was a shout in recognition of the divine inspiration under which Apollonius had foretold these details. Timasion, however, caught them up and said: Most excellent people, what is the matter with you? for my story is one which calls as little for your admiration, I think, as for your ridicule. But Damis said: It was not that we were admiring, but something else which you don't know about yet. As for you, my boy, we praise you because you think that you did nothing very remarkable. And Apollonius said: Do you sacrifice to Aphrodite, my boy? And Timasion answered: Yes, by Zeus, every day; for I consider that this goddess has great influence in human and divine affairs. Thereat Apollonius was delighted beyond measure, and cried: Let us, gentlemen, vote a crown to him for his continence rather than to Hippolytus the son of Theseus, for the latter insulted Aphrodite; and that perhaps is why he never fell a victim to the tender passion, and why love never ran riot in his soul; but he was allotted an austere and unbending nature. But our friend here admits that he is devoted to the goddess, and yet did not respond to his stepmother's guilty overtures, but went away in terror of the goddess herself, in case he were not on his guard against another's evil passions; and the mere aversion to any one of the gods, such as Hippolytus entertained in regard to Aphrodite, I do not class as a form of sobriety; for it is a much greater proof of wisdom and sobriety to speak well of the gods, especially at Athens, where altars are set up in honor even of unknown gods. So great was the interest which he took in Timasion. Nevertheless he called him Hippolytus for the eyes with which he looked at his stepmother. It seemed also that he was a young man who was particular about his person and enhanced its charms by attention to athletic exercises."' None

23. Diogenes Laertius, Lives of The Philosophers, 1.49, 1.110, 7.168-7.169 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Areopagos Council • Areopagus • Areopagus speech • Areopagus speech, Epimenides echoes • Areopagus, council of • Dionysius, the Areopagite • Paul, Areopagus speech

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 83; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 372; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 202; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 628, 633; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 64, 65

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1.49 Thereafter the people looked up to him, and would gladly have had him rule them as tyrant; he refused, and, early perceiving the designs of his kinsman Pisistratus (so we are told by Sosicrates), did his best to hinder them. He rushed into the Assembly armed with spear and shield, warned them of the designs of Pisistratus, and not only so, but declared his willingness to render assistance, in these words: Men of Athens, I am wiser than some of you and more courageous than others: wiser than those who fail to understand the plot of Pisistratus, more courageous than those who, though they see through it, keep silence through fear. And the members of the council, who were of Pisistratus' party, declared that he was mad: which made him say the lines:A little while, and the event will showTo all the world if I be mad or no." ^1.110 So he became famous throughout Greece, and was believed to be a special favourite of heaven.Hence, when the Athenians were attacked by pestilence, and the Pythian priestess bade them purify the city, they sent a ship commanded by Nicias, son of Niceratus, to Crete to ask the help of Epimenides. And he came in the 46th Olympiad, purified their city, and stopped the pestilence in the following way. He took sheep, some black and others white, and brought them to the Areopagus; and there he let them go whither they pleased, instructing those who followed them to mark the spot where each sheep lay down and offer a sacrifice to the local divinity. And thus, it is said, the plague was stayed. Hence even to this day altars may be found in different parts of Attica with no name inscribed upon them, which are memorials of this atonement. According to some writers he declared the plague to have been caused by the pollution which Cylon brought on the city and showed them how to remove it. In consequence two young men, Cratinus and Ctesibius, were put to death and the city was delivered from the scourge. ^7.168 5. CLEANTHESCleanthes, son of Phanias, was a native of Assos. This man, says Antisthenes in his Successions of Philosophers, was at first a pugilist. He arrived in Athens, as some people say, with four drachmas only, and meeting with Zeno he studied philosophy right nobly and adhered to the same doctrines throughout. He was renowned for his industry, being indeed driven by extreme poverty to work for a living. Thus, while by night he used to draw water in gardens, by day he exercised himself in arguments: hence the nickname Phreantles or Well-lifter was given him. He is said to have been brought into court to answer the inquiry how so sturdy a fellow as he made his living, and then to have been acquitted on producing as his witnesses the gardener in whose garden he drew water ^7.169 and the woman who sold the meal which he used to crush. The Areopagites were satisfied and voted him a donation of ten minas, which Zeno forbade him to accept. We are also told that Antigonus made him a present of three thousand drachmas. Once, as he was conducting some youths to a public spectacle, the wind blew his cloak aside and disclosed the fact that he wore no shirt, whereupon he was applauded by the Athenians, as is stated by Demetrius of Magnesia in his work on Men of the Same Name. This then also increased the admiration felt for him. There is another story that Antigonus when attending his lectures inquired of him why he drew water and received the reply, Is drawing water all I do? What? Do I not dig? What? Do I not water the garden? or undertake any other labour for the love of philosophy? For Zeno used to discipline him to this and bid him return him an obol from his wages.'" None

24. Demosthenes, Orations, 19.219-19.220, 23.66-23.68, 23.71, 24.149-24.151, 25.79, 54.25
Tagged with subjects: • Areopagos • Areopagos, legal procedures • Areopagus • Areopagus Council • Areopagus Council, Stoa of the Basileus • Areopagus Council, ephebic oath • Areopagus, eligibility and size • Areopagus, origin of name • Areopagus, procedure • Areopagus, reform of Ephialtes • Areopagus, trials at • Athena, and the Areopagus

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 43, 164; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 284, 293; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 80, 121, 125, 126, 287, 288; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 94, 116, 233; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 21, 38, 39, 40, 138

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19.219 and with foreknowledge on the assurance of your ambassadors that your allies would be ruined, that the Thebans would gain strength, that Philip would occupy the northern positions, that a basis of attack would be established against you in Euboea, and that everything that has in fact resulted would befall you, you thereupon cheerfully made the peace, by all means acquit Aeschines, and do not crown your other dishonors with the sin of perjury. He has done you no wrong, and I am a madman and a fool to accuse him. ^19.220 But if the truth is otherwise, if they spoke handsomely of Philip and told you that he was the friend of Athens, that he would deliver the Phocians, that he would curb the arrogance of the Thebans, that he would bestow on you many boons of more value than Amphipolis, and would restore Euboea and Oropus, if only he got his peace,—if, I say, by such assertions and such promises they have deceived and deluded you, and wellnigh stripped you of all Attica, find him guilty, and do not reinforce the outrages, for I can find no better word,—that you have endured, by returning to your homes laden with the curse and the guilt of perjury, for the sake of the bribes that they have pocketed. ^23.66 First, then, in ancient times, as we are told by tradition, in this court alone the gods condescended both to render and to demand satisfaction for homicide, and to sit in judgement upon contending litigants,—Poseidon, according to the legend, deigning to demand justice from Ares on behalf of his son Halirrothius, and the twelve gods to adjudicate between the Eumenides and Orestes. These are ancient stories; let us pass to a later date. This is the only tribunal which no despot, no oligarchy, no democracy, has ever dared to deprive of its jurisdiction in cases of murder, all men agreeing that in such cases no jurisprudence of their own devising could be more effective than that which has been devised in this court. In addition to these great merits, here, and here alone, no convicted defendant and no defeated prosecutor has ever made good any complaint against the justice of the verdict given. ^23.67 And so, in defiance of this safeguard of justice, and of the lawful penalties that it awards, the author of this decree has offered to Charidemus a free licence to do what he likes as long as he lives, and to his friends the right of vindictive prosecution when he is dead. For look at it in this light. You are all of course aware that in the Areopagus, where the law both permits and enjoins the trial of homicide, first, every man who brings accusation of such a crime must make oath by invoking destruction upon himself, his kindred, and his household; ^23.68 econdly, that he must not treat this oath as an ordinary oath, but as one which no man swears for any other purpose; for he stands over the entrails of a boar, a ram, and a bull, and they must have been slaughtered by the necessary officers and on the days appointed, so that in respect both of the time and of the functionaries every requirement of solemnity has been satisfied. Even then the person who has sworn this tremendous oath does not gain immediate credence; and if any falsehood is brought home to him, he will carry away with him to his children and his kindred the stain of perjury,—but gain nothing. ^23.71 Secondly, there is another tribunal, the court by the Palladium, for the trial of involuntary homicide; and it shall be shown that he nullifies that tribunal also, and transgresses the laws there observed. Here also the order is first the oath-taking, secondly the pleadings, and thirdly the decision of the court; and not one of these processes is found in the defendant’s decree. If the culprit be convicted, and found to have committed the act, neither the prosecutor nor any other person has any authority over him, but only the law. And what does the law enjoin? ^24.149 The Oath of the Heliasts I will give verdict in accordance with the statutes and decrees of the People of Athens and of the Council of Five-hundred. I will not vote for tyranny or oligarchy. If any man try to subvert the Athenian democracy or make any speech or any proposal in contravention thereof I will not comply. I will not allow private debts to be cancelled, nor lands nor houses belonging to Athenian citizens to be redistributed. I will not restore exiles or persons under sentence of death. I will not expel, nor suffer another to expel, persons here resident in contravention of the statutes and decrees of the Athenian People or of the Council. ^24.150 I will not confirm the appointment to any office of any person still subject to audit in respect of any other office, to wit the offices of the nine Archons or of the Recorder or any other office for which a ballot is taken on the same day as for the nine Archons, or the office of Marshal, or ambassador, or member of the Allied Congress. I will not suffer the same man to hold the same office twice, or two offices in the same year. I will not take bribes in respect of my judicial action, nor shall any other man or woman accept bribes for me with my knowledge by any subterfuge or trick whatsoever. ^24.151 I am not less than thirty years old. I will give impartial hearing to prosecutor and defendant alike, and I will give my verdict strictly on the charge named in the prosecution. The juror shall swear by Zeus, Poseidon, and Demeter, and shall invoke destruction upon himself and his household if he in any way transgress this oath, and shall pray that his prosperity may depend upon his loyal observance thereof. The oath, gentlemen of the jury, does not contain the words I will not imprison any Athenian citizen. The courts alone decide every question brought to trial; and they have full authority to pass sentence of imprisonment, or any other sentence they please. ^25.79 No; I am wrong. He has a brother, who is present here in court and who brought that precious action against him. What need to say anything about him? He is own brother to the defendant, born of the same father and mother, and, to add to his misfortunes, he is his twin. It was this brother—I pass over the other facts—who got possession of the drugs and charms from the servant of Theoris of Lemnos, the filthy sorceress whom you put to death on that account with all her family. ^54.25 And, assuredly, if anything had happened to me, A frequent euphemism for, if my death had ensued. he would have been liable to a charge of murder and the severest of penalties. At any rate the father of the priestess at Brauron, Brauron was a district on the eastern coast of Attica, where there was a famous shrine of Artemis. It was to this point that Orestes and Iphigeneia were said to have brought the statue of Artemis from the land of the Taurians. The facts regarding the case alluded to are unknown. although it was admitted that he had not laid a finger on the deceased, but had merely urged the one who dealt the blow to keep on striking, was banished by the court of the Areopagus. And justly; for, if the bystanders, instead of preventing those who through the influence of drink or anger or any other cause are undertaking to act lawlessly, are themselves to urge them on, there is no hope of safety for one who falls in with lawless rascals; he may be sure that he will be maltreated until they grow weary as was the case with me.'' None

25. None, None, nan
Tagged with subjects: • Dionysios the Areopagite • Dionysius the Areopagite • divine names, Dionysius the Areopagite’s theory of • love, of Dionysiuos the Areopagite

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 338; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 42

26. None, None, nan
Tagged with subjects: • Areopagus • keryx, of Areopagus Council

Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 98; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 59

27. None, None, nan
Tagged with subjects: • Areopagus • Herald of the Areopagos

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 85; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 282

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Tiresias: The Ancient Mediterranean Religions Source Database