The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
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
asebeia	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 114, 122, 156, 179, 416 Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 103 Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 41, 77, 79, 83 Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 678, 688, 926, 1185 Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 34, 35, 126, 129, 162, 169, 177, 206, 207, 218, 238, 268, 269, 298, 300 Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 39, 46, 53 Parker (2005), Polytheism and Society at Athens, 91, 133, 135 Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 73, 185, 193 Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 268
asebeia, as a legal category	Peels (2016), Hosios: A Semantic Study of Greek Piety, 184, 185, 186, 187, 188, 189
asebeia, atheism, impiety	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 327, 329, 333, 334, 335, 336
asebeia, cf. sacrilege aselgeia	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 132
asebeia, impiety	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 268, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 108, 109, 113, 123 Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 102 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 195, 293, 392 van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 46, 48, 62, 63, 69
asebeia, legal procedure asebeias, impiety, graphe	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 326, 328, 329, 333
asebeia, piety, impiety/	Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 99
asebeia, sacrilege, impiety	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 26
asebeia, ἀσέβεια	Bernabe et al. (2013), Redefining Dionysos, 318
asebeias, graphe	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 47, 48, 233
asebeias, graphē	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 391
sacrilege/asebeia	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 83, 111, 158, 204, 307, 326

List of validated texts:

9 validated results for "asebeia"

1. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Asebeia

Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 53

^19b ἡ ἐμὴ διαβολὴ γέγονεν, ᾗ δὴ καὶ πιστεύων Μέλητός με ἐγράψατο τὴν γραφὴν ταύτην. εἶεν· τί δὴ λέγοντες διέβαλλον οἱ διαβάλλοντες; ὥσπερ οὖν κατηγόρων τὴν ἀντωμοσίαν δεῖ ἀναγνῶναι αὐτῶν· Σωκράτης ἀδικεῖ καὶ περιεργάζεται ζητῶν τά τε ὑπὸ γῆς καὶ οὐράνια καὶ τὸν ἥττω λόγον κρείττω'^24b ταῦτά ἐστιν. καὶ ἐάντε νῦν ἐάντε αὖθις ζητήσητε ταῦτα, οὕτως εὑρήσετε. ' None

^19b Meletus trusted when he brought this suit against me. What did those who aroused the prejudice say to arouse it? I must, as it were, read their sworn statement as if they were plaintiffs: Socrates is a criminal and a busybody, investigating the things beneath the earth and in the heavens and making the weaker argument stronger and'^24b this now or hereafter, you will find that it is so.Now so far as the accusations are concerned which my first accusers made against me, this is a sufficient defence before you; but against Meletus, the good and patriotic, as he says, and the later ones, I will try to defend myself next. So once more, as if these were another set of accusers, let us take up in turn their sworn statement. It is about as follows: it states that Socrates is a wrongdoer because he corrupts the youth and does not believe in the gods the state believes in, but in other ' None

2. Xenophon, Memoirs, 1.1.1 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • asebeia • impiety (asebeia) • impiety (asebeia), atheism

Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 103; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 334

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1.1.1 πολλάκις ἐθαύμασα τίσι ποτὲ λόγοις Ἀθηναίους ἔπεισαν οἱ γραψάμενοι Σωκράτην ὡς ἄξιος εἴη θανάτου τῇ πόλει. ἡ μὲν γὰρ γραφὴ κατʼ αὐτοῦ τοιάδε τις ἦν· ἀδικεῖ Σωκράτης οὓς μὲν ἡ πόλις νομίζει θεοὺς οὐ νομίζων, ἕτερα δὲ καινὰ δαιμόνια εἰσφέρων· ἀδικεῖ δὲ καὶ τοὺς νέους διαφθείρων.'' None

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1.1.1 I have often wondered by what arguments those who drew up the indictment against Socrates could persuade the Athenians that his life was forfeit to the state. The indictment against him was to this effect: Socrates is guilty of rejecting the gods acknowledged by the state and of bringing in strange deities: he is also guilty of corrupting the youth. '' None

3. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Asebeia • asebeia • impiety (asebeia)

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 331; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 268

4. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Asebeia

Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 53

5. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Asebeia • asebeia

Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 218; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 53

6. Demosthenes, Orations, 19.281, 21.175-21.180, 22.2, 22.26-22.27, 25.79-25.80
Tagged with subjects: • Asebeia • Asebeia as a legal category • asebeia • asebeia ἀσέβεια • graphe asebeias • impiety (asebeia) • impiety (asebeia), legal procedure (graphe asebeias)

Found in books: Bernabe et al. (2013), Redefining Dionysos, 318; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 328; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 126; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 39; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 39; Peels (2016), Hosios: A Semantic Study of Greek Piety, 185; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 48, 233

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19.281 will you be content that all these men should have been subjected to the inexorable penalty of law; that they should find no succor in mercy or compassion, in weeping children bearing honored names, or in any other plea? And then, when you have in your power a son of Atrometus the dominie, and of Glaucothea, the fuglewoman of those bacchanalian routs for which another priestess According to Ulpian her name was Nino and her crime was mixing a love-potion. suffered death, will you release the son of such parents, a man who has never been of the slightest use to the commonwealth, neither he, nor his father, nor any member of his precious family? ^21.175 Now I propose, men of Athens, to name those who have been condemned by you, after an adverse vote of the Assembly, for violating the festival, and to explain what some of them had done to incur your anger, so that you may compare their guilt with that of Meidias. First of all then, to begin with the most recent condemnation, the Assembly gave its verdict against Euandrus of Thespiae for profanation of the Mysteries on the charge of Menippus, a fellow from Caria . The law concerning the Mysteries is identical with that concerning the Dionysia, and it was enacted later. ^21.176 Well, Athenians, what had Euandrus done to deserve your condemnation? He had won a commercial suit against Menippus, but being, as he alleged, unable to catch him sooner, he had arrested him while he was staying here for the Mysteries. You condemned him for that alone, and there were no aggravating circumstances. When he came before the court, you were inclined to punish him with death, and when his accuser was induced to relent, you compelled Euandrus to refund the damages, amounting to two talents, which he had won in the former action, and you also made him compensate the fellow for the loss that he had sustained, on his own calculation, by staying here in deference to your preliminary verdict. ^21.177 There you have one case of a man, in a merely private matter, with no added circumstances of insolence, paying so heavy a penalty for a breach of the law. With good reason; because that is what you are here to guard—the laws and your oath. That is what you who serve on any jury hold as a trust from the rest of the citizens, a trust which must be maintained inviolate in the interests of all who appeal to you with justice on their side. ^21.178 There was another man who in your opinion had profaned the Dionysia, and although he was actually sitting as assessor to his son, who was Archon, you condemned him, because in ejecting from the theater a man who was taking a wrong seat, he laid a hand on him. That man was the father of the highly respected Charicleides, at that time archon. ^21.179 Yes, and you thought that his accuser had a strong case when he said, If I was taking a wrong seat, fellow, if as you assert I was disregarding the notices, what authority do the laws confer on you or even on the archon himself? The authority to bid the attendants remove me, but not to strike me yourself. If I still refuse to go, you may impose a fine; anything rather than touch me with your own hand; for the laws have taken every precaution to save a citizen from being insulted in his own person. That was his argument. You gave your votes, but the accuser died before he could bring the case before a jury. ^21.180 Then another man, Ctesicles, was uimously condemned by the Assembly for profaning the festival, and when he came before you, you sentenced him to death, because he carried a leathern lash in the procession and, being drunk, struck with it a personal enemy of his. It was thought that insolence, not drink, prompted the stroke, and that he seized the excuse of the procession and his own drunkenness to commit the offence of treating freemen like slaves. ^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. ^22.26 But he thought that no one should be debarred from obtaining redress in whatever way he can best do so. How then will this be ensured? By granting many modes of legal procedure to the injured parties. Take a case of theft. Are you a strong man, confident in yourself? Arrest the thief; only you are risking a thousand drachmas. Are you rather weak? Guide the Archons to him, and they will do the rest. Are you afraid even to do this? Bring a written indictment. ^22.27 Do you distrust yourself, and are you a poor man, unable to find the thousand drachmas? Sue him for theft before a public arbitrator, and you will risk nothing. In the same way for impiety you can arrest, or indict, or sue before the Eumolpidae, or give information to the King-Archon. And in the same way, or nearly so, for every other offence. ^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. ^25.80 She gave information against her mistress, and this rascal has had children by her, and with her help he plays juggling tricks and professes to cure fits, being himself subject to fits of wickedness of every kind. So this is the man who will beg him off! This poisoner, this public pest, whom any man would ban at sight as an evil omen rather than choose to accost him, and who has pronounced himself worthy of death by bringing such an action.'' None

7. None, None, nan
Tagged with subjects: • asebeia

Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 688; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 162, 177

8. None, None, nan
Tagged with subjects: • Asebeia • impiety (asebeia)

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 331, 332; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 46, 53; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 46, 53

9. None, None, nan
Tagged with subjects: • Asebeia

Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 46; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 46

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
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.

Tiresias: The Ancient Mediterranean Religions Source Database