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Tiresias: The Ancient Mediterranean Religions Source Database

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

For a list of book indices included, see here.



All subjects (including unvalidated):
subject book bibliographic info
crown Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 10, 11, 105, 112, 204, 217, 328
Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 127, 128
Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 237
de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 25, 55, 134, 213, 214, 215, 217, 330
crown, and death Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 170
crown, at celebrations Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 24, 26, 58
crown, at dionysia Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 16, 19, 22, 23, 24, 25, 26, 27, 30, 31, 208
crown, atef Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 334
crown, awarded to, varro, m. terentius, naval Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 5, 118, 154
crown, city Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 530, 947, 986, 1031, 1039, 1137
crown, civic Mueller (2002), Roman Religion in Valerius Maximus, 122, 123
crown, civica, civic, of corona oak-leaves Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 77, 89
crown, constellation Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 80
crown, corn-ear Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 197, 199, 228
crown, corona Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 77, 143, 152, 170, 289
crown, crowned, Bernabe et al. (2013), Redefining Dionysos, 40, 89, 114, 134, 135, 172, 236, 246, 282, 285, 335, 336, 397, 404, 406, 408, 458, 460, 470, 471, 536
crown, crowning, thallos Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 52, 53, 230
crown, decrees, demosthenes use in on the Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 88, 90, 234
crown, dedicated Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 128, 129, 130
crown, deme Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 813, 815, 826, 859, 876, 881, 888, 908, 1011, 1056, 1057, 1075, 1077, 1078, 1079, 1080, 1093, 1102, 1119, 1120, 1173, 1191
crown, demosthenes, on the MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 146
crown, double Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 334
crown, eucharist, tertullian, on the military Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 321
crown, for, boule Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 122, 128
crown, games arsinoeia and philadelpheia games, periodos Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 274, 275, 276, 277
crown, genos Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 695, 703
crown, gold Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 173, 177, 178, 188
crown, graminea, grass, crown, corona i.e., the siege Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 77
crown, honorary Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 86, 88, 119
crown, in christian art Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 163, 164, 165, 166
crown, in mystery cults Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 110, 111
crown, in rome, temple of jupiter capitolinus, caesar’s Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 232
crown, julius caesar, c., refuses Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 232, 233
crown, martyrs Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 19, 147
Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 72, 92, 95, 97, 107, 125, 128, 137, 139, 151, 160
crown, martyrs martyrs, chain of Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 18, 57
crown, multiple Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 376, 389, 606, 607, 937, 938, 984, 1012, 1051, 1162, 1163, 1169, 1177, 1196
crown, obsidionalis, siege, made of corona grass Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 77
crown, of berenice Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 126
crown, of caesar displayed at games Pasco-Pranger (2006), Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar 230, 231
crown, of carried by roses, priest, held out by him Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13
crown, of carried by roses, priest, munched by lucius Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 234
crown, of cinnamon in rome, temple of peace Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 214, 215, 280
crown, of flowers, in isis, bouquets Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 132, 310
crown, of glory Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 91, 122
crown, of initiate, palm, leaves of in sandals of isis, implying victory, like rays on Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 314, 357
crown, of initiate, rays, palm leaves like, on Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 314
crown, of isis, ceres, mother of crops, ears of her corn in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 125
crown, of isis, corn, ears of in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 31, 125
crown, of isis, disc in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 124
crown, of isis, flowers, in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 124
crown, of isis, horus, and seth, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 219
crown, of isis, mirror, likeness of in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 124
crown, of isis, moon, suggested in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 124
crown, of isis, snakes, in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 125
crown, of justification or triumph Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 159, 357
crown, of magistrates Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 24, 25, 167
crown, of martyr Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 72, 92, 95, 97, 107, 125, 128, 137, 139, 151, 160
crown, of mirror, likeness of in isis, mirrors carried by women in procession behind their backs Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9, 182
crown, of moon, suggested in isis, and anubis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 217
crown, of moon, suggested in isis, half-moon on cloak of isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 130
crown, of moon, suggested in isis, isis shines as moon Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 165
crown, of moon, suggested in isis, moon and ibis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 217
crown, of palm, with leaves like rays, worn by initiate Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 314, 357
crown, of roses attached, sistrum = bronze rattle, carried by isis, with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 159
crown, of roses, carried by priest Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 12, 159, 233
crown, of roses, carried by priest, held out by priest Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13
crown, of roses, priests, of isis, offer new barque, holds out Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13
crown, of roses, priests, of isis, offer new barque, priest in procession with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 159
crown, of thorns Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 357
crown, of thorns, relics Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 165, 167, 171, 177
crown, of victory Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 198, 294
crown, of with isis, disc, snakes, ears of corn Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 124
crown, of with leaves like palm, rays, worn by initiate Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 314
crown, oflsis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 124
crown, on agrippa, octavian, bestowal of naval Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 154
crown, on tombstone Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 924
crown, orgeones Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 397, 401, 402, 610, 1106
crown, painted Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1215, 1216
crown, polos or pylaeon Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 56, 57, 268, 289
crown, priests, of isis, offer new barque, carries sistrum and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12, 233
crown, prince, dreams, in ancient near eastern literature, underworld vision of an assyrian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 55, 56
crown, prince, literary and sub-literary works, ancient near east, underworld vision of an assyrian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 55, 56, 73
crown, prince, son of artaxerxes darius, i Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 323
crown, pylaeon or polos Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 56, 57, 268, 289
crown, re, ship of and radiate Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 314, 316, 357
crown, relief Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 376, 606, 607, 933, 1076, 1138, 1139, 1196
crown, roses, of carried by priest Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 159
crown, tax, taxation Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 126
crown, taxes, roman, aurum coronarium gold Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 388
crown, thiasos Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 404
crown, tribe Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 736, 753, 754, 755, 765
crowned Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125
crowned, apollo Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125
crowned, oaths Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 19
crowned, with, laurel priest Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 145
crowning, ceremony Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 19, 229, 245
crowning, imagery and, redemption Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 125, 127
crowning, of amphiaraos, athenian Wilding (2022), Reinventing the Amphiareion at Oropos, 35, 91, 92, 107, 108, 265
crowning, of children at anthesteria Parker (2005), Polytheism and Society at Athens, 298, 315
crowning, of god by israel Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 365, 377
crowning, of israel by god Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 225
crowning, of the messiah Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 166
crowning, of victor, olympia Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 245
crowning, wedding customs and Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 72, 328, 342, 347
crowns Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 45, 46, 49, 60, 93, 97, 106, 123, 125
Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 25, 37, 47, 49, 53, 89, 97, 135, 154, 171, 172, 174, 175, 179, 181, 182, 185, 187, 211, 212, 213, 219, 222, 224, 225, 227, 228, 229, 232, 242, 243, 244
Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 88, 100, 124
Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 42, 60, 61, 173, 188, 190, 201
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 148, 149
Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 206, 207, 215, 232, 233
Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5, 241, 254, 315, 316, 319
Stuckenbruck (2007), 1 Enoch 91-108, 623, 736
crowns, acts of paul and thecla Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 159
crowns, archons, wearing Meinel (2015), Pollution and Crisis in Greek Tragedy, 175
crowns, at panathenaia, great Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 274
crowns, dedication, object Bodel and Kajava (2009), Dediche sacre nel mondo greco-romano : diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world : distribution, typology, use : Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 98, 111, 122, 123, 124, 127, 136, 170, 172, 178, 379
crowns, deposited in rome, temple of jupiter capitolinus Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 148, 149
crowns, gold, crowns, Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 19, 36, 39, 43, 44, 50, 174, 182, 183, 188, 192, 197, 208, 224, 231, 232, 244
crowns, honorific Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 177, 178, 184, 185, 186, 187, 199, 277, 344, 399
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 27
crowns, idolatry, inescapable in Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 130, 131, 133, 134
crowns, idols, originated Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 128
crowns, in mystic initiation Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 207
crowns, laurel Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 164
crowns, motif of Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 98, 102, 103, 104, 105, 106, 114
crowns, of flowers Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 22, 26
crowns, of olive, olive-tree Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 221
crowns, olive, crowns, Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 67, 171, 178, 184, 189, 231, 238
crowns, oracles, ordering Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 22, 23, 26
crowns, prepared for great god Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27
crowns, prepared osiris, for, as great god Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27
crowns, priests, wear Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 128
crowns, reason, does not permit Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 128
crowns, renounced in baptism Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 133
crowns, saturninus, claudius, author of on Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, 130
crowns, scuola catalana, three Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 465, 466, 473, 484
crowns, victory Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 69, 124
crowns, victory, wreaths and Gera (2014), Judith, 41, 64, 161, 162, 444, 445, 446, 447
crowns/, headdresses of priests adolescent Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 32, 94, 145

List of validated texts:
26 validated results for "crowned"
1. Hebrew Bible, Song of Songs, 3.11 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Crown of Thorns (relics) • crowning, of Israel by God

 Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 225; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 165

3.11 צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ׃'' None
3.11 Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart.'' None
2. Hebrew Bible, Malachi, 3.23 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Three-crown (kingship, priesthood and prophecy) motif • crowning, of the Messiah

 Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 166; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 38

3.23 הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃'' None
3.23 Behold, I will send you Elijah the prophet Before the coming of the great and terrible day of the LORD.'' None
3. Hebrew Bible, Isaiah, 61.10 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • crowning, of God by Israel • crowning, of Israel by God • redemption, crowning imagery and

 Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 225, 377; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 125, 127

61.10 I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.'' None
4. Hesiod, Works And Days, 77-82 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Apollo; crowned • Saturninus, Claudius; author of On Crowns • crowned • crowns of flowers

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125

77 ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος Ἀργεϊφόντης'78 ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος 79 τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν 80 θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα 81 Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες 82 δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν. ' None
77 They did. The famed lame god immediately'78 Formed out of clay, at Cronus’ son’s behest, 79 The likeness of a maid of modesty. 80 By grey-eyed Queen Athene was she dressed 81 And cinctured, while the Graces and Seduction 82 Placed necklaces about her; then the Hours, ' None
5. Hesiod, Theogony, 577 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • crown • crowns of flowers

 Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 22; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 213

577 ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη.'' None
577 His lurid bolt because his vanity'' None
6. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Arsinoeia and Philadelpheia games, crown games (periodos) • Olympia, crowning of victor

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 275; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 245

7. Herodotus, Histories, 2.81, 8.124 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • crown, crowned • crown, in mystery cults • crowns • wreaths and crowns, victory

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 134; Gera (2014), Judith, 447; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 172; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 110

2.81 ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
οὐ βουλομένων δὲ ταῦτα κρίνειν τῶν Ἑλλήνων φθόνῳ, ἀλλʼ ἀποπλεόντων ἑκάστων ἐς τὴν ἑωυτῶν ἀκρίτων, ὅμως Θεμιστοκλέης ἐβώσθη τε καὶ ἐδοξώθη εἶναι ἀνὴρ πολλὸν Ἑλλήνων σοφώτατος ἀνὰ πᾶσαν τὴν Ἑλλάδα. ὅτι δὲ νικῶν οὐκ ἐτιμήθη πρὸς τῶν ἐν Σαλαμῖνι ναυμαχησάντων, αὐτίκα μετὰ ταῦτα ἐς Λακεδαίμονα ἀπίκετο θέλων τιμηθῆναι· καὶ μιν Λακεδαιμόνιοι καλῶς μὲν ὑπεδέξαντο, μεγάλως δὲ ἐτίμησαν. ἀριστήια μέν νυν ἔδοσαν 1 Εὐρυβιάδῃ ἐλαίης στέφανον, σοφίης δὲ καὶ δεξιότητος Θεμιστοκλέι καὶ τούτῳ στέφανον ἐλαίης· ἐδωρήσαντό τέ μιν ὄχῳ τῷ ἐν Σπάρτῃ καλλιστεύσαντι. αἰνέσαντες δὲ πολλά, προέπεμψαν ἀπιόντα τριηκόσιοι Σπαρτιητέων λογάδες, οὗτοι οἵ περ ἱππέες καλέονται, μέχρι οὔρων τῶν Τεγεητικῶν. μοῦνον δὴ τοῦτον πάντων ἀνθρώπων τῶν ἡμεῖς ἴδμεν Σπαρτιῆται προέπεμψαν.'' None
2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
The Greeks were too jealous to assign the prize and sailed away each to his own place, leaving the matter undecided; nevertheless, Themistocles was lauded, and throughout all of Hellas was deemed the wisest man by far of the Greeks. ,However, because he had not received from those that fought at Salamis the honor due to his preeminence, he immediately afterwards went to Lacedaemon in order that he might receive honor there. The Lacedaemonians welcomed him and paid him high honor. They bestowed on Eurybiades a crown of olive as the reward of excellence and another such crown on Themistocles for his wisdom and cleverness. They also gave him the finest chariot in Sparta, ,and with many words of praise, they sent him home with the three hundred picked men of Sparta who are called Knights to escort him as far as the borders of Tegea. Themistocles was the only man of whom we know to whom the Spartans gave this escort.
The Greeks were too jealous to assign the prize and sailed away each to his own place, leaving the matter undecided; nevertheless, Themistocles was lauded, and throughout all of Hellas was deemed the wisest man by far of the Greeks. ,However, because he had not received from those that fought at Salamis the honor due to his preeminence, he immediately afterwards went to Lacedaemon in order that he might receive honor there. The Lacedaemonians welcomed him and paid him high honor. They bestowed on Eurybiades a crown of olive as the reward of excellence and another such crown on Themistocles for his wisdom and cleverness. They also gave him the finest chariot in Sparta, ,and with many words of praise, they sent him home with the three hundred picked men of Sparta who are called Knights to escort him as far as the borders of Tegea. Themistocles was the only man of whom we know to whom the Spartans gave this escort. '' None
8. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • crown, at Dionysia • crown, of magistrates • crowns

 Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 25; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 25

9. Aeschines, Letters, 3.83, 3.243 (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • crowns • crowns, gold crowns • crowns, olive crowns • decrees, Demosthenes use in On the Crown

 Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 197, 238, 244; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 88, 90

3.83 and if Philip was willing to refer our differences to some state as an equal and impartial arbiter, he said that between Philip and us there was no impartial arbiter. Philip offered to give us Halonnesus; Demosthenes forbade us to accept it if he “gave it,” instead of “giving it back,” quarrelling over syllables. And finally, by bestowing crowns of honor on the embassy which Aristodemus led to Thessaly and Magnesia contrary to the provisions of the peace, he violated the peace and prepared the final disaster and the war.
Or is the man whom you have moved to crown so obscure a man as not to be known by those whom he has served, unless some one shall help you to describe him? Pray ask the jury whether they knew Chabrias and Iphicrates and Timotheus, and inquire why they gave them those rewards and set up their statues. All will answer with one voice, that they honored Chabrias for the battle of Naxos , and Iphicrates because he destroyed a regiment of the Lacedaemonians, and Timotheus because of his voyage to Corcyra , and other men, each because of many a glorious deed in war.'' None
10. Hebrew Bible, Daniel, 7.9 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Crowns • crown(s)

 Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 61; Stuckenbruck (2007), 1 Enoch 91-108, 623

7.9 חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃'' None
7.9 I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.'' None
11. Ovid, Fasti, 1.587-1.616, 4.948-4.954 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • corona civica • house of Augustus, corona civica on

 Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 191, 212; Pasco-Pranger (2006), Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar 187, 189, 212

1.587 Idibus in magni castus Iovis aede sacerdos 1.588 semimaris flammis viscera libat ovis; 1.589 redditaque est omnis populo provincia nostro, 1.590 et tuus Augusto nomine dictus avus. 1.591 perlege dispositas generosa per atria ceras: 1.592 contigerunt nulli nomina tanta viro. 1.593 Africa victorem de se vocat, alter Isauras 1.594 aut Cretum domitas testificatur opes; 1.595 hunc Numidae faciunt, illum Messana superbum, 1.596 ille Numantina traxit ab urbe notam, 1.597 et mortem et nomen Druso Germania fecit— 1.598 me miserum, virtus quam brevis illa fuit! 1.599 si petat a victis, tot sumat nomina Caesar, 1.600 quot numero gentes maximus orbis habet, 1.601 ex uno quidam celebres aut torquis adempti 1.602 aut corvi titulos auxiliaris habent. 1.603 Magne, tuum nomen rerum est mensura tuarum: 1.604 sed qui te vicit, nomine maior erat. 1.605 nec gradus est supra Fabios cognominis ullus: 1.606 illa domus meritis Maxima dicta suis. 1.607 sed tamen humanis celebrantur honoribus omnes: 1.608 hic socium summo cum Iove nomen habet, 1.609 sancta vocant augusta patres, augusta vocantur 1.610 templa sacerdotum rite dicata manu; 1.611 huius et augurium dependet origine verbi, 1.612 et quodcumque sua Iuppiter auget ope. 1.613 augeat imperium nostri ducis, augeat annos, 1.614 protegat et vestras querna corona fores, 1.615 auspicibusque deis tanti cognominis heres 1.616 omine suscipiat, quo pater, orbis onus I 15. G CAR
tunc repetam, nunc me grandius urget opus. 4.949 aufer Vesta diem! cognati Vesta recepta est 4.950 limine: sic iusti constituere patres. 4.951 Phoebus habet partem, Vestae pars altera cessit; 4.952 quod superest illis, tertius ipse tenet, 4.953 state Palatinae laurus, praetextaque quercu' ' None
1.587 offers to the flames the entrails of a gelded ram: 1.588 All the provinces were returned to our people, 1.589 And your grandfather was given the name Augustus. 1.590 Read the legends on wax images in noble halls, 1.591 Such titles were never bestowed on men before. 1.592 Here Africa named her conqueror after herself: 1.593 Another witnesses to Isaurian or Cretan power tamed: 1.594 This makes glory from Numidians, that Messana, 1.595 While the next drew his fame from Numantia. 1.596 Drusus owed his death and glory to Germany – 1.597 Alas, how brief that great virtue was! 1.598 If Caesar was to take his titles from the defeated 1.599 He would need as many names as tribes on earth. 1.600 Some have earned fame from lone enemies, 1.601 Named from a torque won or a raven-companion. 1.602 Pompey the Great, your name reflects your deeds, 1.603 But he who defeated you was greater still. 1.604 No surname ranks higher than that of the Fabii, 1.605 Their family was called Greatest for their services. 1.606 Yet these are human honours bestowed on all. 1.607 Augustus alone has a name that ranks with great Jove. 1.608 Sacred things are called august by the senators, 1.609 And so are temples duly dedicated by priestly hands. 1.610 From the same root comes the word augury, 1.611 And Jupiter augments things by his power. 1.612 May he augment our leader’s empire and his years, 1.613 And may the oak-leaf crown protect his doors. 1.614 By the god’s auspices, may the father’s omen 1.615 Attend the heir of so great a name, when he rules the world. 1.616 When the third sun looks back on the past Ides,
Vesta, bear the day onwards! Vesta’s been received, 4.949 At her kinsman’s threshold: so the Senators justly decreed. 4.950 Phoebus takes part of the space there: a further part remain 4.951 For Vesta, and the third part that’s left, Caesar occupies. 4.952 Long live the laurels of the Palatine: long live that house 4.953 Decked with branches of oak: one place holds three eternal gods. 4.954 %%% 4,‘Kindly mother of the twin Cupids, favour me!’ I said.,She glanced back towards her poet: ‘Why do you,Need me?’ she said. ‘Surely, you sing greater themes.,Have you some old wound lingering in your heart?’,‘Goddess, ‘ I replied, ‘you know my wound.’ She laughed,,And the sky immediately cleared in her direction.,‘Hurt or whole have I ever deserted your cause?,You were always my intent and my labour.,As was fitting in my youth, innocently I played,,And now my horses sweep out a wider field:,From ancient texts I sing the days and reasons,,And the star-signs that rise and set, beneath the Earth.,I’ve reached the fourth month, where you’re most honoured,,And you know, Venus, both month and poet are yours.’,The goddess, moved, touching my brow lightly,With Cytherean myrtle, said: ‘Finish what you’ve begun.’,I was inspired, and suddenly knew the origins of days:,Sail, my boat, while you can, while the breezes blow.,If there’s any part of the calendar that might stir you,,Caesar, in April you’ll find what should interest you.,This month you inherit from a mighty lineage,,Yours by adoption into a noble house.,When Romulus established the length of the year,,He recognised this, and commemorated your sires:,And as he granted first place among months to fierce Mars,,Being the immediate cause of his own existence,,So he granted the second month to Venus,,Tracing his descent from her through many generations:,Searching for the roots of his race, unwinding the rolls,of the centuries, he came at last to his divine kin.,He couldn’t be ignorant that Electra daughter of Atlas,Bore Dardanus, that Electra had slept with Jove.,From Dardanus came Ericthonius, and from himTros:,He in turn produced Assaracus, and Assaracus Capys.,Next was Anchises, with whom Venus,Didn’t disdain to share the name of parent.,From them came Aeneas, whose piety was seen, carrying,Holy things, and a father as holy, on his shoulders, through the fire.,Now at last we come to the fortunate name of Iulus,,Through whom the Julian house claims Teucrian ancestors.,Postumus was his, called Silvius among the Latin,Race, being born in the depth of the woods.,He was your father, Latinus. Alba followed Latinus:,Epytus was next to take your titles Alba.,Epytus gave his son Capys a Trojan name,,And the same was your grandfather Calpetus.,When Tiberinus ruled his father’s kingdom after him,,It’s said he drowned in a deep pool of the Tuscan river.,But before that he saw the birth of a son Agrippa,,And a grandson Remulus, who was struck by lightning.,Aventinus followed them, from whom the place and the hill,Took their name. After him the realm passed to Proca.,He was succeeded by Numitor, brother to harsh Amulius.,Ilia and Lausus were then the children of Numitor.,Lausus fell to his uncle’s sword: Ilia pleased Mars,,And bore you Quirinus, and your brother Remus.,You always claimed your parents were Mars and Venus,,And deserved to be believed when you said so:,And you granted successive months to your race’s gods,,So your descendants might not be in ignorance of the truth.,But I think the month of Venus took its title,From the Greek: she was named after the sea-foam.,Nor is it any wonder it was called by a Greek name,,Since the land of Italy was Greater Greece.,Evander had reached here with ships full of his people:,Alcides had arrived, both Greek by race.,(A club-bearing guest fed his cattle on Aventine grass,,And one of the great gods drank from the Albula):,Ulysses, the Neritian leader, also arrived: witness,The Laestrygones, and the shore that bears Circe’s name.,Telegonus’s walls were already standing, and the walls,of damp Tibur, constructed by Greek hands.,Halaesus had come, spurred by the fate of the Atrides,,Halaesus from whom the Faliscan country derives its name.,Add to this, Antenor, who advised the Trojans to make peace,,And Diomedes, the Oenid, son-in-law to Apulian Daunus.,Aeneas arrived later, after Antenor, bringing his gods,To our country, out of the flames of Ilium.,He had a comrade, Solymus, from Phrygian Ida,,From whom the walls of Sulmo take their name,,Cool Sulmo, my native place, Germanicus.,Ah me, how far that place is from Scythia’s soil!,And I, so distant – but Muse, quell your complaints!,Holy themes set to a gloomy lyre are not for you.,Where does envy not reach? Venus, there are some,Who’d grudge you your month, and snatch it away.,They say Spring was named from the open (apertum) season,,Because Spring opens (aperit) everything and the sharp,Frost-bound cold vanishes, and fertile soil’s revealed,,Though kind Venus sets her hand there and claims it.,She rules the whole world too, and truly deserves to:,She owns a realm not inferior to any god’s,,Commands earth and heaven, and her native ocean,,And maintains all beings from her source.,She created the gods (too numerous to mention):,She gave the crops and trees their first roots:,She brought the crude minds of men together,,And taught them each to associate with a partner.,What but sweet pleasure creates all the race of birds?,Cattle wouldn’t mate, if gentle love were absent.,The wild ram butts the males with his horn,,But won’t hurt the brow of his beloved ewe.,The bull, that the woods and pastures fear,,Puts off his fierceness and follows the heifer.,The same force preserves whatever lives in the deep,,And fills the waters with innumerable fish.,That force first stripped man of his wild apparel:,From it he learned refinement and elegance.,It’s said a banished lover first serenaded,His mistress by night, at her closed door,,And eloquence then was the winning of a reluctant maid,,And everyone pleaded his or her own cause.,A thousand arts are furthered by the goddess: and the wish,To delight has revealed many things that were hidden.,Who dares to steal her honour of naming the second month?,Let such madness be far from my thoughts.,Besides, though she’s powerful everywhere, her temples,Crowded, doesn’t she hold most sway in our City?,Venus, Roman, carried weapons to defend your Troy,,And groaned at the spear wound in her gentle hand:,And she defeated two goddesses, by a Trojan judgement,,(Ah! If only they hadn’t remembered her victory!),And she was called the bride of Assaracus’s son,,So that mighty Caesar would have Julian ancestors.,No season is more fitting for Venus than Spring:,In spring the earth gleams: in spring the ground’s soft,,Now the grass pokes its tips through the broken soil,,Now the vine bursts in buds through the swollen bark.,And lovely Venus deserves the lovely season,,And is joined again to her darling Mars:,In Spring she tells the curving ships to sail, over,Her native seas, and fear the winter’s threat no longer.,Perform the rites of the goddess, Roman brides and mothers,,And you who must not wear the headbands and long robes.,Remove the golden necklaces from her marble neck,,Remove her riches: the goddess must be cleansed, complete.,Return the gold necklaces to her neck, once it’s dry:,Now she’s given fresh flowers, and new-sprung roses.,She commands you too to bathe, under the green myrtle,,And there’s a particular reason for her command (learn, now!).,Naked, on the shore, she was drying her dripping hair:,The Satyrs, that wanton crowd, spied the goddess.,She sensed it, and hid her body with a screen of myrtle:,Doing so, she was safe: she commands that you do so too.,Learn now why you offer incense to Fortuna Virilis,,In that place that steams with heated water.,All women remove their clothes on entering,,And every blemish on their bodies is seen:,Virile Fortune undertakes to hide those from the men,,And she does this at the behest of a little incense.,Don’t begrudge her poppies, crushed in creamy milk,And in flowing honey, squeezed from the comb:,When Venus was first led to her eager spouse,,She drank so: and from that moment was a bride.,Please her with words of supplication: beauty,,Virtue, and good repute are in her keeping.,In our forefather’s time Rome lapsed from chastity:,And the ancients consulted the old woman of Cumae.,She ordered a temple built to Venus: when it was done,Venus took the name of Heart-Changer (Verticordia).,Loveliest One, always look with a benign gaze,On the sons of Aeneas, and guard their many wives.,As I speak, Scorpio, the tip of whose raised tail,Strikes fear, plunges down into the green waves.,When the night is past, and the sky is just beginning,To redden, and the birds, wet with dew, are singing,,And the traveller who’s been awake all night, puts down,His half-burnt torch, and the farmer’s off to his usual labours,,The Pleiades will start to lighten their father’s shoulders,,They who are said to be seven, but usually are six:,Because it’s true that six lay in the loving clasp of gods,(Since they say that Asterope slept with Mars:,Alcyone, and you, lovely Celaeno, with Neptune:,Maia, Electra, and Taygete with Jupiter),,While the seventh, Merope, married you, Sisyphus, a mortal,,And repents of it, and, alone of the sisters, hides from shame:,Or because Electra couldn’t bear to watch Troy’s destruction,,And so her face now is covered by her hands.,Let the sky turn three times on its axis,,Let the Sun three times yoke and loose his horses,,And the Berecyntian flute will begin sounding,Its curved horn, it will be the Idaean Mother’s feast.,Eunuchs will march, and sound the hollow drums,,And cymbal will clash with cymbal, in ringing tones:,Seated on the soft necks of her servants, she’ll be carried,With howling, through the midst of the City streets.,The stage is set: the games are calling. Watch, then,,Quirites, and let those legal wars in the fora cease.,I’d like to ask many things, but I’m made fearful,By shrill clash of bronze, and curved flute’s dreadful drone.,‘Lend me someone to ask, goddess.’ Cybele spying her learned,Granddaughters, the Muses, ordered them to take care of me.,‘Nurslings of Helicon, mindful of her orders, reveal,Why the Great Goddess delights in continual din.’,So I spoke. And Erato replied (it fell to her to speak about,Venus’ month, because her name derives from tender love):,‘Saturn was granted this prophecy: “Noblest of kings,,You’ll be ousted by your own son’s sceptre.”,The god, fearful, devoured his children as soon as,Born, and then retained them deep in his guts.,often Rhea (Cybele) complained, at being so often pregt,,Yet never a mother, and grieved at her own fruitfulness.,Then Jupiter was born (ancient testimony is credited,By most: so please don’t disturb the accepted belief):,A stone, concealed in clothing, went down Saturn’s throat,,So the great progenitor was deceived by the fates.,Now steep Ida echoed to a jingling music,,So the child might cry from its infant mouth, in safety.,Some beat shields with sticks, others empty helmets:,That was the Curetes’ and the Corybantes’ task.,The thing was hidden, and the ancient deed’s still acted out:,The goddess’s servants strike the bronze and sounding skins.,They beat cymbals for helmets, drums instead of shields:,The flute plays, as long ago, in the Phrygian mode.’,The goddess ceased. I began: ‘Why do fierce lions,Yield untamed necks to the curving yoke for her?’,I ceased. The goddess began: ‘It’s thought their ferocity,Was first tamed by her: the testament to it’s her chariot.’,‘But why is her head weighed down by a turreted crown?,Is it because she granted towers to the first cities?’,She nodded. I said ‘Where did this urge to cut off,Their members come from?’ As I ended, the Muse spoke:,‘In the woods, a Phrygian boy, Attis, of handsome face,,Won the tower-bearing goddess with his chaste passion.,She desired him to serve her, and protect her temple,,And said: “Wish, you might be a boy for ever.”,He promised to be true, and said: “If I’m lying,May the love I fail in be my last love.”,He did fail, and in meeting the nymph Sagaritis,,Abandoned what he was: the goddess, angered, avenged it.,She destroyed the Naiad, by wounding a tree,,Since the tree contained the Naiad’s fate.,Attis was maddened, and thinking his chamber’s roof,Was falling, fled for the summit of Mount Dindymus.,Now he cried: “Remove the torches”, now he cried:,“Take the whips away”: often swearing he saw the Furies.,He tore at his body too with a sharp stone,,And dragged his long hair in the filthy dust,,Shouting: “I deserved this! I pay the due penalty,In blood! Ah! Let the parts that harmed me, perish!,Let them perish!” cutting away the burden of his groin,,And suddenly bereft of every mark of manhood.,His madness set a precedent, and his unmanly servants,Toss their hair, and cut off their members as if worthless.’,So the Aonian Muse, eloquently answering the question,I’d asked her, regarding the causes of their madness.,‘Guide of my work, I beg you, teach me also, where She,Was brought from. Was she always resident in our City?,‘The Mother Goddess always loved Dindymus, Cybele,,And Ida, with its pleasant streams, and the Trojan realm:,And when Aeneas brought Troy to Italian fields, the goddess,Almost followed those ships that carried the sacred relics.,But she felt that fate didn’t require her powers in Latium,,So she stayed behind in her long-accustomed place.,Later, when Rome was more than five centuries old,,And had lifted its head above the conquered world,,The priest consulted the fateful words of Euboean prophecy:,They say that what he found there was as follows:,‘The Mother’s absent: Roman, I command you: seek the Mother.,When she arrives, she must be received in chaste hands.’,The dark oracle’s ambiguity set the senators puzzling,As to who that parent might be, and where to seek her.,Apollo was consulted, and replied: ‘Fetch the Mother,of all the Gods, who you’ll find there on Mount Ida.’,Noblemen were sent. Attalus at that time held,The Phrygian sceptre: he refused the Italian lords.,Marvellous to tell, the earth shook with long murmurs,,And the goddess, from her shrine, spoke as follows:,‘I myself wished them to seek me: don’t delay: send me,,Willingly. Rome is a worthy place for all divinities.’,Quaking with fear at her words, Attalus, said: ‘Go,,You’ll still be ours: Rome claims Phrygian ancestry.’,Immediately countless axes felled the pine-trees,Those trees pious Aeneas employed for his flight:,A thousand hands work, and the heavenly Mother,Soon has a hollow ship, painted in fiery colours.,She’s carried in perfect safety over her son’s waves,,And reaches the long strait named for Phrixus’ sister,,Passes fierce Rhoetum and the Sigean shore,,And Tenedos and Eetion’s ancient kingdom.,Leaving Lesbos behind she then steered for the Cyclades,,And the waves that break on Euboea’s Carystian shoals.,She passed the Icarian Sea, as well, where Icarus shed,His melting wings, giving his name to a vast tract of water.,Then leaving Crete to larboard, and the Pelopian waves,To starboard, she headed for Cythera, sacred to Venus.,From there to the Sicilian Sea, where Brontes, Steropes,And Aemonides forge their red-hot iron,,Then, skirting African waters, she saw the Sardinian,Realm behind to larboard, and reached our Italy.,She’d arrived at the mouth (ostia) where the Tiber divides,To meet the deep, and flows with a wider sweep:,All the Knights, grave Senators, and commoners,,Came to meet her at the mouth of the Tuscan river.,With them walked mothers, daughters, and brides,,And all those virgins who tend the sacred fires.,The men wearied their arms hauling hard on the ropes:,The foreign vessel barely made way against the stream.,For a long time there’d been a drought: the grass was dry,And scorched: the boat stuck fast in the muddy shallows.,Every man, hauling, laboured beyond his strength,,And encouraged their toiling hands with his cries.,Yet the ship lodged there, like an island fixed in mid-ocean:,And astonished at the portent, men stood and quaked.,Claudia Quinta traced her descent from noble Clausus,,And her beauty was in no way unequal to her nobility:,She was chaste, but not believed so: hostile rumour,Had wounded her, false charges were levelled at her:,Her elegance, promenading around in various hairstyles,,And her ready tongue, with stiff old men, counted against her.,Conscious of virtue, she laughed at the rumoured lies,,But we’re always ready to credit others with faults.,Now, when she’d stepped from the line of chaste women,,Taking pure river water in her hands, she wetted her head,Three times, three times lifted her palms to the sky,,(Everyone watching her thought she’d lost her mind),Then, kneeling, fixed her eyes on the goddess’s statue,,And, with loosened hair, uttered these words:,“ Kind and fruitful Mother of the Gods, accept,A suppliant’s prayers, on this one condition:,They deny I’m chaste: let me be guilty if you condemn me:,Convicted by a goddess I’ll pay for it with my life.,But if I’m free of guilt, grant a pledge of my innocence,By your action: and, chaste, give way to my chaste hands.”,She spoke: then gave a slight pull at the rope,,(A wonder, but the sacred drama attests what I say):,The goddess stirred, followed, and, following, approved her:,Witness the sound of jubilation carried to the stars.,They came to a bend in the river (called of old,The Halls of Tiber): there the stream turns left, ascending.,Night fell: they tied the rope to an oak stump,,And, having eaten, settled to a tranquil sleep.,Dawn rose: they loosed the rope from the oak stump,,After first laying a fire and offering incense,,And crowned the stern, and sacrificed a heifer,Free of blemish, that had never known yoke or bull.,There’s a place where smooth-flowing Almo joins the Tiber,,And the lesser flow loses its name in the greater:,There, a white-headed priest in purple robes,Washed the Lady, and sacred relics, in Almo’s water.,The attendants howled, and the mad flutes blew,,And soft hands beat at the bull’s-hide drums.,Claudia walked in front with a joyful face,,Her chastity proven by the goddess’s testimony:,The goddess herself, sitting in a cart, entered the Capene Gate:,Fresh flowers were scattered over the yoked oxen.,Nasica received her. The name of her temple’s founder is lost:,Augustus has re-dedicated it, and, before him, Metellus.’,Here Erato ceased. There was a pause for me to ask more:,I said: ‘Why does the goddess collect money in small coins?’,She said: ‘The people gave coppers, with which Metellus,Built her shrine, so now there’s a tradition of giving them.’,I asked why people entertain each other at feasts,,And invite others to banquets, more than at other times.,She said: ‘It’s because the Berecynthian goddess by good luck,Changed her house, and they try for the same luck, by their visits.’,I was about to ask why the Megalesia are the first games,of the City’s year, when the goddess (anticipating) said:,‘She gave birth to the gods. They yielded to their mother,,And she was given the honour of precedence.’,Why then do we call those who castrate themselves, Galli,,When the Gallic country’s so far from Phrygia?’,‘Between green Cybele and high Celaenae,’ she said,,‘Runs a river of maddening water, called the Gallus.,Whoever drinks of it, is crazed: keep far away, all you,Who desire a sound mind: who drinks of it is crazed.’,‘They consider it no shame to set a dish of salad,On the Lady’s table. What’s the reason?’ I asked.,She replied: ‘It’s said the ancients lived on milk,,And on herbs that the earth produced of itself.,Now they mix cream cheese with pounded herbs,,So the ancient goddess might know the ancient food.’,When the stars have vanished, and the Moon unyokes,Her snowy horses, and the next dawn shines in the sky,,He’ll speak true who says: ‘On this day long ago,The temple of Public Fortune was dedicated on the Quirinal.’,It was the third day of the games (I recall), and a certain,Elderly man, who was sitting next to me at the show, said:,‘This was the day when Julius Caesar crushed proud,Juba’s treacherous army, on the shores of Libya.,Caesar was my leader, under whom I’m proud,To have been a tribune: he ordered me so to serve.,I won this seat in war, and you in peace,Because of your role among the Decemvirs.’,We were about to speak again when a sudden shower,Parted us: Libra balanced there shed heavenly waters.,But before the last day completes the spectacle,,Orion with his sword will have sunk in the sea.,When the next dawn gazes on victorious Rome,,And the fleeing stars have given way to the Sun,,The Circus will be thronged with a procession of many gods,,And horses swift as the wind will compete for the winner’s prize.,Next, the Games of Ceres, there’s no need to say why:,Obvious: the bounteous promise and gifts of the goddess.,The bread of primitive humans was made of plants,,That the earth produced without being asked:,They sometimes plucked wild grasses from the turf,,Sometimes tender leaves from the treetops made a meal.,Later the acorn was known: its discovery was fine,,Since the sturdy oak offered a rich horde.,Ceres was first to summon men to a better diet,,Replacing their acorns with more nourishing food.,She forced bulls to bow their necks to the yoke:,So the deep-ploughed soil first saw the light.,Copper was prized then, iron was still hidden:,Ah! If only it could have been hidden forever.,Ceres delights in peace: pray, you farmers,,Pray for endless peace and a peace-loving leader.,Honour the goddess with wheat, and dancing salt grains,,And grains of incense offered on the ancient hearths,,And if there’s no incense, burn your resinous torches:,Ceres is pleased with little, if it’s pure in kind.,You girded attendants lift those knives from the ox:,Let the ox plough, while you sacrifice the lazy sow,,It’s not fitting for an axe to strike a neck that’s yoked:,Let the ox live, and toil through the stubborn soil.,Now, this part requires me to tell of a virgin’s rape:,You’ll recognise much you know, but part is new.,The Trinacrian land took its name from its shape:,It runs out in three rocky capes to the vast ocean.,It’s a place dear to Ceres. She owns, there, many cities,,Among them fertile Enna, with its well-ploughed soul.,Cool Arethusa gathered together the mothers of the gods:,And the yellow-haired goddess came to the sacred feast.,Her daughter, Persephone, attended by girls, as ever,,Wandered barefoot through Enna’s meadows.,In a shadow-filled valley there’s a place,,Wet by the copious spray from a high fall.,All the colours of nature were displayed there,,And the earth was bright with hues of various flowers.,On seeing it she cried: ‘Come here to me, my friends,,And each carry back, with me, a lapful of flowers.’,The foolish prize enticed their girlish spirits,,And they were too busy to feel weary.,One filled baskets woven from supple willow,,Another her lap, the next loose folds of her robe:,One picked marigolds: another loved violets,,And one nipped the poppy-heads with her nails:,Some you tempt, hyacinth: others, amaranth, you delay:,Others desire thyme, cornflowers or clover.,Many a rose was taken, and flowers without name:,Proserpine herself plucked fragile crocuses and white lilies.,Intent on gathering them, she gradually strayed,,And none of her friends chanced to follow their lady.,Dis, her uncle saw her, and swiftly carried her off,,And bore her on shadowy horses to his realm.,She called out: ‘Oh, dearest Mother, I’m being,Carried away!’ and tore at the breast of her robe:,Meanwhile a path opened for Dis, since his horses,Can scarcely endure the unaccustomed daylight.,When her crowd of friends had gathered their flowers,,They shouted: ‘Persephone, come for your gifts!’,But silence met their call: they filled the hills with their cries,,And sadly beat their naked breasts with their hands.,Ceres was startled by their grief (she’d just now come from Enna),,And cried instantly ‘Ah me! Daughter, where are you?’,She rushed about, distracted, as we’ve heard,The Thracian Maenads run with flowing hair.,As a cow bellows, when her calf’s torn from her udder,,And goes searching for her child, through the woods,,So the goddess groaned freely, and ran quickly,,As she made her way, Enna, from your plains.,There she found marks of the girlish feet, and saw,Where her familiar form had printed the ground:,Perhaps her wandering would have ended that day,,If wild pigs hadn’t muddied the trail she found.,She’d already passed Leontini, the river Ameas,,And your grassy banks, Acis, on her way:,She’d passed Cyane, the founts of slow Anapus,,And you, Gelas, with whirlpools to be shunned.,She’d left Ortygia, Megara and the Pantagias,,And the place where the sea receives Symaethus’ waves,,And the caves of Cyclopes, scorched by their forges,,And the place who’s name’s derived from a curving sickle,,And Himera, Didyme, Acragas and Tauromenium,,And the Mylae, that rich pasture for sacred cattle.,Next she reached Camerina, Thapsus, and Helorus’ Tempe,,And where Eryx stands, ever open to the Western winds.,She’d crossed Pelorias, Lilybaeum and Pachynum,,Those three projecting horns of her land.,Wherever she set foot, she filled the place with sad cries,,Like the bird mourning for her lost Itys.,Alternately she cried: ‘Persephone!’ and ‘My daughter’,,Calling and shouting both the names in turn,,But Persephone heard not Ceres, nor the daughter,Her mother, and both names by turns died away:,If she spied a shepherd or farmer at work,,Her cry was: ‘Has a girl passed this way?’,Now the colours faded, and the darkness hid,Everything. Now the wakeful dogs fell silent.,High Etna stands above vast Typhoeus’ mouth,,Who scorches the earth with his fiery breath:,There the goddess lit twin pine branches as torches:,And since then there are torches handed out at her rites.,There’s a cave, its interior carved from sharp pumice,,A place not to be approached by man or beast:,Reaching it she yoked serpents to her chariot,,And roamed the ocean waves above the spray.,She shunned the Syrtes and Zanclaean Charybdis,,And you, hounds of Scylla, wrecking monsters,,Shunned the wide Adriatic, and Corinth between two seas:,And so came to your harbour, country of Attica.,Here she sat for the first time, mournfully, on cold stone:,That stone the Athenians named the Sorrowful.,She lingered many days under the open sky,,Enduring both the moonlight and the rain.,Every place has its destiny: What’s now called,Ceres’ Eleusis was then old Celeus’ farm.,He was bringing acorns home, and berries he’d picked,From the briars, and dry wood for the blazing hearth.,His little daughter was driving two she-goats from the hill,,While confined in his cradle was a sickly son.,‘Mother!’ the girl said (the goddess was moved,By that word mother) ‘Why are you alone in the wilderness?’,The old man stopped too, despite his heavy load,,And begged her to shelter under his insignificant roof.,She refused. She was disguised as an old woman, her hair,Covered with a cap. When he urged her she replied:,‘Be happy, and always a father! My daughter’s been,Stolen from me. Ah, how much better your fate than mine!’,She spoke, and a crystal drop (though goddesses cannot weep),,Like a tear, fell on her warm breast. Those tender hearts,,The old man and the virgin girl, wept with her:,And these were the righteous old man’s words:,‘Rise, and don’t scorn the shelter of my humble hut,,And may the lost daughter you mourn be safe and sound.’,The goddess said: ‘Lead on! You’ve found what could persuade me’,And she rose from the stone and followed the old man.,Leading, he told his follower, how his son was sick,Lying there sleepless, kept awake by his illness.,About to enter the humble house, she plucked,A tender, sleep-inducing, poppy from the bare ground:,And as she picked it, they say, unthinkingly, she tasted it,,And so, unwittingly, eased her long starvation.,And because she first broke her fast at nightfall,,Her priests of the Mysteries eat once the stars appear.,When she crossed the threshold, she saw all were grieving:,Since they’d lost hope of the child’s recovery.,Greeting the mother (who was called Metanira),The goddess deigned to join her lips to the child’s.,His pallor fled, his body suddenly seemed healthier:,Such power flowed out of the goddess’ mouth.,There was joy in the house, in the father, mother,And daughter: those three were the whole house.,They soon set out a meal, curds in whey,,Apples, and golden honey on the comb.,Kind Ceres abstained, and gave to the boy,Poppy seeds in warm milk to make him sleep.,It was midnight: silent in peaceful slumber,,The goddess took Triptolemus on her lap,,Caressed him with her hand three times, and spoke,Three spells, not to be sounded by mortal tongue,,And she covered the boy’s body with live embers,On the hearth, so the fire would purge his mortal burden.,His good, fond, foolish mother, waking from sleep,,Crying: ‘What are you doing?’ snatched him from the coals,,To her the goddess said: ‘Though sinless, you’ve sinned:,My gift’s been thwarted by a mother’s fear.,He will still be mortal, but first to plough,,And sow, and reap a harvest from the soil.’,Ceres spoke, and left the house, trailing mist, and crossed,To her dragons, and was carried away in her winged chariot.,She left Sunium’s exposed cape behind, and Piraeus’ safe harbour,,And all that coast that lies towards the west.,From there she crossed the Aegean, saw all the Cyclades,,Skimmed the wild Ionian, and the Icarian Sea,,And, passing through Asia’s cities, sought the long Hellespont,,And wandered her course, on high, among diverse regions.,Now she gazed at incense-gathering Arabs, now Ethiopians,,Beneath her Libya now, now Meroe and the desert lands:,Then she saw the western rivers, Rhine, Rhone, Po,,And you, Tiber, parent of a stream full of future power.,Where, now? Too long to tell of the lands she wandered:,No place on earth remained unvisited by Ceres.,She wandered the sky too, and spoke to the constellations,Those near the chilly pole, free of the ocean waves:,‘You Arcadian stars (since you can see all things,,Never plunging beneath the watery wastes),Show this wretched mother, her daughter, Proserpine!’,She spoke, and Helice answered her in this way:,‘Night’s free of blame: Ask the Light about your,Stolen daughter: the Sun views, widely, things done by day.’,The Sun, asked, said: ‘To save you grief, she whom you seek,Is married to Jupiter’s brother, and rules the third realm.’,After grieving a while, she addressed the Thunderer:,And there were deep marks of sorrow in her face:,‘If you remember by whom I conceived Persephone,,Half of the care she ought to be shown is yours.,Wandering the world I’ve learnt only of her wrong:,While her ravisher is rewarded for his crime.,But Persephone didn’t deserve a thief as husband:,It’s not right to have found a son-in-law this way.,How could I have suffered more, as captive to a conquering,Gyges, than now, while you hold the sceptre of the heavens?,Well, let him escape unpunished, I’ll suffer it, un-avenged,,If he returns her, amending his old actions by the new.’,Jupiter soothed her, excusing it as an act of love,,‘He’s not a son-in-law who’ll shames us,’ he said,,‘I’m no nobler than him: my kingdom’s in the sky,,Another owns the waters, another the empty void.,But if your mind is really so set against alteration,,And you’re determined to break firm marriage bonds,,Let’s make the attempt, but only if she’s kept her fast:,If not, she’ll remain the wife of her infernal spouse.’,The Messenger God had his orders, and took flight for Tartarus,,And, back sooner than expected, told what he’d clearly seen:,‘The ravished girl,’ he said ‘broke her fast with three seeds,Concealed in the tough rind of a pomegranate.’,Her gloomy mother grieved, no less than if her daughter,Had just been taken, and was a long time recovering even a little.,Then she said: ‘Heaven’s no place for me to be, either:,Order that I too may be received by the Taenarian vale.’,And so it would have been, if Jupiter hadn’t promised,,That Persephone should spend six months each year in heaven.,Then, at last, Ceres recovered her countece and spirits,,And set garlands, woven from ears of corn, on her hair:,And the tardy fields delivered a copious harvest,,And the threshing-floor barely held the heaped sheaves.,White is fitting for Ceres: dress in white clothes for Ceres’,Festival: on this day no one wears dark-coloured thread.,Jupiter, titled the Victor, keeps the Ides of April:,A temple was dedicated to him on this day.,And if I’m not wrong, on this day too, Liberty,Began to occupy a hall worthy of our people.,On the next day, you sailors, seek safe harbours:,The westerly wind will blow mixed with hail.,Be that as it may, it was on this day, a day of hail,,That a Caesar, armed, clashed shields at Modena.,When the third day after the Ides of April dawns,,You priests, offer a pregt (forda) cow in sacrifice.,Forda is a cow in calf and fruitful, from ferendo (carrying):,They consider fetus is derived from the same root.,Now the cattle are big with young, and the ground’s,Pregt with seed: a teeming victim’s given to teeming Earth.,Some are killed on Jupiter’s citadel, the Curiae (wards),Get thirty cows: they’re drenched with plenty of sprinkled blood.,But when the priests have torn the calves from their mother’s womb,,And thrown the slashed entrails on the smoking hearth,,The oldest Vestal burns the dead calves in the fire,,So their ashes can purge the people on the day of Pales.,In Numa’s kingship the harvest failed to reward men’s efforts:,The farmers, deceived, offered their prayers in vain.,At one time that year it was dry, with cold northerlies,,The next, the fields were rank with endless rain:,often the crop failed the farmer in its first sprouting,,And meagre wild oats overran choked soil,,And the cattle dropped their young prematurely,,And the ewes often died giving birth to lambs.,There was an ancient wood, long untouched by the axe,,Still sacred to Pan, the god of Maenalus:,He gave answers, to calm minds, in night silence.,Here Numa sacrificed twin ewes.,The first fell to Faunus, the second to gentle Sleep:,Both the fleeces were spread on the hard soil.,Twice the king’s unshorn head was sprinkled with spring water,,Twice he pressed the beech leaves to his forehead.,He abstained from sex: no meat might be served,At table, nor could he wear a ring on any finger.,Dressed in rough clothes he lay down on fresh fleeces,,Having worshipped the god with appropriate words.,Meanwhile Night arrived, her calm brow wreathed,With poppies: bringing with her shadowy dreams.,Faunus appeared, and pressing the fleece with a hard hoof,,From the right side of the bed, he uttered these words:,‘King, you must appease Earth, with the death of two cows:,Let one heifer give two lives, in sacrifice.’,Fear banished sleep: Numa pondered the vision,,And considered the ambiguous and dark command.,His wife, Egeria, most dear to the grove, eased his doubt,,Saying: ‘What’s needed are the innards of a pregt cow,’,The innards of a pregt cow were offered: the year proved,More fruitful, and earth and cattle bore their increase.,Cytherea once commanded the day to pass more quickly,,And hurried on the Sun’s galloping horses,,So this next day young Augustus might receive,The title of Emperor sooner for his victory in war.,And when you see the fourth dawn after the Ides,,The Hyades will set in the sea at night.,When the third dawn from the vanishing of the Hyades,Breaks, the horses will be in their stalls in the Circus.,So I must explain why foxes are loosed then,,Carrying torches fastened to scorched backs.,The land round Carseoli’s cold, not suited for growing,Olives, but the soil there’s appropriate for corn.,I passed it on the way to my native Pelignian country,,A small region, yet always supplied by constant streams.,There I entered, as usual, the house of my former host:,Phoebus had already unyoked his weary horses.,My host used to tell me of many things, including this,,As a preparation for my present work:,‘In that plain,’ he said (pointing at the plain),,A thrifty peasant woman and her sturdy husband had a small,Plot, he tilled the land himself, whether it needed ploughing,,Or required the curving sickle or the hoe.,They would sweep the cottage, set on timber piles,,She’d set eggs to hatch under the mother hen’s feathers,,Or collect green mallows or gather white mushrooms,,Or warm the humble hearth with welcome fire,,And still worked her hands assiduously at the loom,,To provision them against the threat of winter cold.,She had a son: he was a playful child,,Who was already twelve years old.,In a valley, he caught, in the depths of a willow copse,,A vixen, who’d stolen many birds from the yard.,He wrapped his captive in straw and hay, and set fire,To it all: she fled the hands that were out to burn her:,In fleeing she set the crops, that covered the fields, ablaze:,And a breeze lent strength to the devouring flames.,The thing’s forgotten, but a relic remains: since now,There’s a certain law of Carseoli, that bans foxes:,And they burn a fox at the Cerialia to punish the species,,Destroyed in the same way as it destroyed the crops.,Next dawn when Memnon’s saffron-robed mother,,With her rosy horses, comes to view the wide lands,,The sun leaves the Ram, Aries, leader of the woolly flock,,Betrayer of Helle, and meets a nobler victim on leaving.,Whether it’s Jupiter the Bull, or Io the Heifer’s hard to tell:,The front of the creature appears: the rest’s concealed.,But whether the sign’s a bull or whether it’s a heifer,,It enjoys that reward for its love, against Juno’s wishes.,The night has gone: dawn breaks. I’m called upon to sing,of the Parilia, and not in vain if kindly Pales aids me.,Kindly Pales, if I respect your festival,,Then aid me as I sing of pastoral rites.,Indeed, I’ve often brought ashes of a calf, and stalks,of beans, in chaste purification, in my full hands:,Indeed, I’ve leapt the threefold line of flames,,And the wet laurel’s sprinkled me with dew.,The goddess, moved, blesses the work: my ship,Sets sail: may favourable winds fill my sails.,Go, people: bring fumigants from the Virgin’s altar:,Vesta will grant them, Vesta’s gift will purify.,The fumigants are horse blood and calf’s ashes,,And thirdly the stripped stalks of stringy beans.,Shepherd, purify your sated sheep at twilight:,First sprinkle the ground with water, and sweep it,,And decorate the sheepfold with leaves and branches,,And hide the festive door with a trailing garland.,Make dark smoke with pure burning sulphur,,And let the sheep bleat, in contact with the smoke.,Burn male-olive wood, and pine, and juniper fronds,,And let scorched laurel crackle in the hearth.,Let a basket of millet keep the millet cakes company:,The rural goddess particularly loves that food.,Add meats, and a pail of her milk, and when the meat,Is cut, offer the warm milk, pray to sylvan Pales,,Saying: ‘Protect the cattle and masters alike:,And drive everything harmful from my stalls.,If I’ve fed sheep on sacred ground, sat under a sacred tree,,While they’ve unwittingly browsed the grass on graves:,If I’ve entered a forbidden grove, or the nymphs,And the god, half-goat, have fled at sight of me:,If my knife has pruned the copse of a shady bough,,To fill a basket of leaves for a sick ewe:,Forgive me. Don’t count it against me, if I’ve sheltered,My flock, while it hailed, in some rustic shrine,,Don’t harm me for troubling the pools. Nymphs,,Forgive, if trampling hooves have muddied your waters.,Goddess, placate the springs, and placate their divinities,On our behalf, and the gods too, scattered in every grove.,Let us not gaze on Dryads, or on Diana bathing,,Nor on Faunus, as he lies in the fields at noon.,Drive off disease: let men and beasts be healthy,,And healthy the vigilant pack of wakeful dogs.,May I drive back as many sheep as dawn revealed,,Nor sigh returning with fleeces snatched from the wolves.,Avert dire famine: let leaves and grass be abundant,,And water to wash the body, water to drink.,May I press full udders, may my cheeses bring me money,,May the wicker sieve strain my liquid whey.,And let the ram be lusty, his mate conceive and bear,,And may there be many a lamb in my fold.,And let the wool prove soft, not scratch the girls,,Let it everywhere be kind to gentle hands.,Let my prayer be granted, and every year we’ll make,Huge cakes for Pales, Mistress of the shepherds.’,Please the goddess in this way: four times, facing east,,Say these words, and wash your hands with fresh dew.,Then set a wooden dish, to be your mixing bowl,,And drink the creamy milk and the purple must:,Then leap, with nimble feet and straining thighs,Over the crackling heaps of burning straw.,I’ve set forth the custom: I must still tell of its origin:,But many explanations cause me doubt, and hold me back.,Greedy fire devours all things, and melts away the dross,From metals: the same method cleans shepherd and sheep?,Or is it because all things are formed,of two opposing powers, fire and water,,And our ancestors joined these elements, and thought fit,To touch their bodies with fire and sprinkled water?,Or did they think the two so powerful, because they contain,The source of life: denied to the exile, it makes the new bride?,I can scarce believe it, but some consider it refers,To Phaethon, and to Deucalion’s flood.,Some say, too, that once when shepherds struck,Stones together, a spark suddenly leapt out:,The first died, but the second set fire to straw:,Is that the basis for the fires of the Parilia?,Or is the custom due rather to Aeneas’ piety,,To whom the fire gave safe passage, in defeat?,Or is this nearer the truth, that when Rome was founded,,They were commanded to move the Lares to their new homes,,And changing homes the farmers set fire to the houses,,And to the cottages, they were about to abandon,,They and their cattle leaping through the flames,,As happens even now on Rome’s birthday?,That subject itself is matter for a poet. We have come,To the City’s founding. Great Quirinus, witness your deeds!,Amulius had already been punished, and all,The shepherd folk were subject to the twins,,Who agreed to gather the men together to build walls:,The question was as to which of them should do it.,Romulus said: ‘There’s no need to fight about it:,Great faith is placed in birds, let’s judge by birds.’,That seemed fine. One tried the rocks of the wooded Palatine,,The other climbed at dawn to the Aventine’s summit.,Remus saw six birds, Romulus twelve in a row.,They stuck to the pact, and Romulus was granted the City.,A day was chosen for him to mark out the walls with a plough.,The festival of Pales was near: the work was started then.,They trenched to the solid rock, threw fruits of the harvest,Into its depths, with soil from the ground nearby.,The ditch was filled with earth, and topped by an altar,,And a fire was duly kindled on the new-made hearth.,Then, bearing down on the plough handle, he marked the walls:,The yoke was borne by a white cow and a snowy ox.,So spoke the king: ‘Be with me, as I found my City,,Jupiter, Father Mavors, and Mother Vesta:,And all you gods, whom piety summons, take note.,Let my work be done beneath your auspices.,May it last long, and rule a conquered world,,All subject, from the rising to the setting day.’,Jupiter added his omen to Romulus’ prayer, with thunder,On the left, and his lightning flashed leftward in the sky.,Delighted by this, the citizens laid foundations,,And the new walls were quickly raised.,The work was overseen by Celer, whom Romulus named,,Saying: ‘Celer, make it your care to see no one crosses,Walls or trench that we’ve ploughed: kill whoever dares.’,Remus, unknowingly, began to mock the low walls,,saying: ‘Will the people be safe behind these?’,He leapt them, there and then. Celer struck the rash man,With his shovel: Remus sank, bloodied, to the stony ground.,When the king heard, he smothered his rising tears,,And kept the grief locked in his heart.,He wouldn’t weep in public, but set an example of fortitude,,Saying: ‘So dies the enemy who shall cross my walls.’,But he granted him funeral honours, and couldn’t,Hold back his tears, and the love he tried to hide was obvious.,When they set down the bier, he gave it a last kiss,,And said: ‘Farewell, my brother, taken against my will!’,And he anointed the body for burning. Faustulus, and Acca,Her hair loosened in mourning, did as he did.,Then the as yet unnamed Quirites wept for the youth:,And finally the pyre, wet by their tears, was lit.,A City arose, destined (who’d have believed it then?),To plant its victorious foot upon all the lands.,Rule all, and be ever subject to mighty Caesar,,And may you often own to many of that name:,And as long as you stand, sublime, in a conquered world,,May all others fail to reach your shoulders.,I’ve spoken of Pales’ festival, I’ll speak of the Vinalia:,There’s only a single day between the two.,You prostitutes, celebrate the divine power of Venus:,Venus suits those who earn by your profession.,offer incense and pray for beauty and men’s favour,,Pray to be charming, and blessed with witty words,,Give the Mistress myrtle, and the mint she loves,,And sheaves of rushes, wound in clustered roses.,Now’s the time to crowd her temple near the Colline Gate,,One that takes its name from a Sicilian hill:,When Claudius took Arethusian Syracuse by force,,And captured that hill of Eryx, too, in the war,,Venus moved to Rome, according to the long-lived Sibyl’s,Prophecy, preferring to be worshipped in her children’s City.,Why then, you ask, is the Vinalia Venus’ festival?,And why does this day belong to Jupiter?,There was a war to decide whether Turnus or Aeneas,Should be Latin Amata’s son-in-law: Turnus begged help,From Etruscan Mezentius, a famous and proud fighter,,Mighty on horseback and mightier still on foot:,Turnus and the Rutuli tried to win him to their side.,The Tuscan leader replied to their suit:,‘My courage costs me not a little: witness my wounds,,And my weapons that have often been dyed with blood.,If you seek my help you must divide with me,The next wine from your vats, no great prize.,No delay is needed: yours is to give, mine to conquer.,How Aeneas will wish you’d refused me!’,The Rutulians agreed. Mezentius donned his armour,,And so did Aeneas, and addressed Jove:,‘The enemy’s pledged his vine-crop to the Tyrrhenian king:,Jupiter, you shall have the wine from the Latin vines!’,The nobler prayer succeeded: huge Mezentius died,,And struck the ground, heart filled with indignation.,Autumn came, dyed with the trodden grapes:,The wine, justly owed to Jupiter, was paid.,So the day is called the Vinalia: Jupiter claims it,,And loves to be present at his feast.,When six days of April remain,,The Spring season will be half-over,,And you’ll look for Helle’s Ram in vain:,The rains will be your sign, when the Dog’s mentioned.,On this day, returning to Rome from Nomentum,,A white-robed throng blocked my road.,A priest was going to the grove of old Mildew (Robigo),,To offer the entrails of a dog and a sheep to the flames.,I went with him, so as not to be ignorant of the rite:,Your priest, Quirinus, pronounced these words:,‘Scaly Mildew, spare the blades of corn,,And let their tender tips quiver above the soil.,Let the crops grow, nurtured by favourable stars,,Until they’re ready for the sickle.,Your power’s not slight: the corn you blight,The grieving farmer gives up for lost.,Wind and showers don’t harm the wheat as much,,Nor gleaming frost that bleaches the yellow corn,,As when the sun heats the moist stalks:,Then, dreadful goddess, is the time of your wrath.,Spare us, I pray, take your blighted hands from the harvest,,And don’t harm the crop: it’s enough that you can harm.,Grip harsh iron rather than the tender wheat,,Destroy whatever can destroy others first.,Better to gnaw at swords and harmful spears:,They’re not needed: the world’s at peace.,Let the rural wealth gleam now, rakes, sturdy hoes,,And curved ploughshare: let rust stain weapons:,And whoever tries to draw his sword from its sheath,,Let him feel it wedded there by long disuse.,Don’t you hurt the corn, and may the farmer’s,Prayer to you always be fulfilled by your absence.’,He spoke: to his right there was a soft towel,,And a cup of wine and an incense casket.,He offered the incense and wine on the hearth,,Sheep’s entrails, and (I saw him) the foul guts of a vile dog.,Then the priest said: ‘You ask why we offer an odd sacrifice,In these rites’ (I had asked) ‘then learn the reason.,There’s a Dog they call Icarian, and when it rises,The dry earth is parched, and the crops ripen prematurely.,This dog is set on the altar to signify the starry one,,And the only reason for it is because of the name.’,When Aurora’s left Tithonus, kin to Phrygian Assaracus,,And raised her light three times in the vast heavens,,A goddess comes framed in a thousand varied garlands,of flowers: and the stage has freer license for mirth.,The rites of Flora also stretch to the Kalends of May:,Then I’ll speak again, now a greater task is needed.,Vesta, bear the day onwards! Vesta’s been received,,At her kinsman’s threshold: so the Senators justly decreed.,Phoebus takes part of the space there: a further part remains,For Vesta, and the third part that’s left, Caesar occupies.,Long live the laurels of the Palatine: long live that house,Decked with branches of oak: one place holds three eternal gods.'' None
12. New Testament, Apocalypse, 2.1, 3.11, 3.21, 19.12, 20.4, 20.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Crowns • Three-crown (kingship, priesthood and prophecy) motif • crown, gold • crown, in Christian art • crown, martyrs • laurel crowns • martyr crown of

 Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 164, 165; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 173, 177, 188; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 139; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 38; Stuckenbruck (2007), 1 Enoch 91-108, 736

2.1 Τῷ ἀγγέλῳ τῷ ἐν Ἐφέσῳ ἐκκλησίας γράψον Τάδε λέγει ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν,
κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανόν σου.
Ὁ νικῶν δώσω αὐτῷ καθίσαι μετʼ ἐμοῦ ἐν τῷ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ θρόνῳ αὐτοῦ.
οἱ δὲ ὀφθαλμοὶ αὐτοῦφλὸξπυρός,καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός,
Καὶεἶδον θρόνους,καὶἐκάθισανἐπʼ αὐτούς,καὶ κρίμͅα ἐδόθηαὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη.
μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ τὰ χίλια ἔτη.'' None
2.1 To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things:
I come quickly. Hold firmly that which you have, so that no one takes your crown.
He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.
His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself.' "
I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years." 20.6 Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.'' None
13. New Testament, John, 19.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Crown of Thorns (relics) • Crown, of justification or triumph • Crown, of palm, with leaves like rays, worn by initiate • Crown, of thorns • Palm, leaves of, in sandals of Isis, implying victory, like rays on crown of initiate • Re, ship of, and radiate crown

 Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 357; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 167

19.2 καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτόν,'' None
19.2 The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple garment. '' None
14. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • corona (crown), civica (civic, of oak-leaves) • crown, in Christian art • laurel crowns

 Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 164; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 89

15. Anon., Sifre Numbers, 119 (2nd cent. CE - 4th cent. CE)
 Tagged with subjects: • Crowns, motif of • Three-crown (kingship, priesthood and prophecy) motif

 Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 98, 103; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 19

119 " But when David learned Torah and grew great (in it), what did he say? (Psalms 139:17) \\"And to me, how precious are Your loved ones (i.e., Torah scholars), O G-d! How mighty is their sum!\\" And (Ibid.
119:72) \\"Better to me is the Torah of Your mouth than thousands of gold and silver.\\" For gold and silver take a man out of this world and the next, but Torah brings a man to life in the world to come.", , " (II Samuel 7:19) \\"This is the Torah of man\\": We find that there are three crowns: the crown of Torah, the crown of priesthood and the crown of kingdom. The crown of priesthood was merited by Aaron and he took it. The crown of kingdom was merited by David and he took it. The crown of Torah is left (vacant), so that those who enter the world be given no pretext to say: If the crown of kingdom and the crown of priesthood were left (vacant), I would merit them and take them. The crown of Torah is left (vacant) for all who enter the world. For whoever merits it, I account it to him as if all three were left (vacant) to him and he merits all of them. And whoever does not merit it, I account it to him as if all three were left (vacant) for him and he did not merit any one of them. And if you would ask: Which is the greatest of all? R. Shimon b. Elazar was wont to say: Who is greater, the crowner or the king? Certainly, the crowner. The maker of officers or the officers? Certainly, the maker of officers. All that inheres in these two crowns, comes through the power of Torah. And thus is it written (Proverbs 8:15-16) \\"Through me (Torah) do kings reign … Through me do princes rule.\\" And, (in reversion to \\"This is the Torah of man\\"), (Koheleth 12:13) \\"The end of the matter, all has been heard. Fear G-d and do His mitzvoth. For this (Torah) is all of man.\\"", , " Greater is the covet forged with Aaron than that forged with David. Aaron merited (priesthood) for his sons — whether righteous or wicked, and David merited (kingdom only) for the righteous, but not for the wicked, viz. (Psalms 132:12) \\"If your children will keep My covet … (they will sit on the throne for you.\\") (Bamidbar 18:19) \\"It is a covet of salt … (21) and to the sons of Levi.\\" Scripture hereby apprises us that just as the covet is forged with the priesthood, so, is it forged with the Levites. And just as the mitzvah of the priesthood was stated at Mount Sinai, so, that of the Levites. And just as the mitzvah of the priesthood was stated with joy, so, that of the Levites, as it is written \\"and to the sons of Levi, behold, I have given, etc.\\" \\"Behold\\" connotes joy, as in (Shemot 5:14) \\"And, behold, he goes out to meet you, and when he sees you, he will rejoice in his heart.\\" (Bamidbar, Ibid.) \\"in exchange for their service\\": All the mitzvoth of the priesthood (i.e., the twenty-four priestly gifts) were acquired by the L-rd and given to the Cohanim; and these (the mitzvoth of the Levites), \\"in exchange for their services of the tent of meeting.\\" These are the words of R. Yoshiyah. R. Yonathan says: This, too, was acquired by the land and given to the Levites, as it is written (Vayikra 27:30) \\"And all the tithe of the land … is the L-rd\'s; it is holy to the L-rd.\\" \\"And to the sons of Levi I have given all the tithe of Israel as an inheritance\\": Just as an inheritance does not change from its place, so, first tithe, (which is given to the Levite), does not change from its place, (unlike second tithe, which in the third and sixth years converts to poor-tithe.) \\"in exchange for the service which they perform\\": If he serves, he takes (the tithe); if not, he does not. (Ibid. 22) \\"And the children of Israel shall no more draw near\\": the exhortation. \\"to bear sin, to die\\": the punishment (at the hands of Heaven.). (Ibid. 23) \\"And the Levite shall serve — he\\": Why is this written? From \\"in exchange for their service\\" I might understand, if he wishes, he serves, and if he does not wish, he does not serve; it is, therefore, written \\"And the Levite shall serve — he\\" — perforce. Variantly: Why is this written? From \\"And to the sons of Levi, behold, I have given every tithe in Israel (in exchange for their service, etc.\\") This tells me only (that they must serve) only in the years that the tithes obtain. Whence do I derive (that they must also serve) on shemitoth and yovloth, (when the tithes do not obtain)? From \\"And the Levite shall serve — he\\" (in any event). R. Nathan says: If no Levite were there, I might think that a Cohein may serve. And this would follow a fortiori, viz.: If in a place (i.e., the priestly service), where Levites are not kasher, Cohanim are kasher, then, in a place (i.e., the Levitical service), where Levites are kasher, how much more so should Cohanim be kasher! It is, therefore, written \\"And the Levite shall serve — he.\\" \\"and they (the Levites) will bear their sin (of not guarding property)\\": And others (the Israelites, who, being unguarded, enter the sanctuary) will not bear their (the Levites\') sin. This is to say that Israelites do not bear the sin of the Levites, but the Cohanim, (who enter where they should not), do bear their (the Levites\') sin. It is, therefore, written \\"and they (the Levites) will bear their sin (of improper guarding),\\" and not the Israelites or the Cohanim (who, as a result, enter where they should not.) \\"a statute forever for your generations\\": It obtains for all succeeding generations. And in the midst of the children of Israel, they shall not inherit an inheritance\\": Why is this written? For, since it is written (Ibid. 26:53) \\"To these shall the land be apportioned,\\" I would think that the Levites, too, are included; it is, therefore, written \\"And in the midst of the children of Israel, they shall not inherit an inheritance.\\" (Ibid. 24) \\"For the tithe of the children of Israel which they set apart for the L-rd as terumah\\": Scripture refers to it as terumah until he separates terumath ma\'aser from it, whereby it teaches that if he wishes to make it terumah for other (untithed) produce, he may do so. \\"have I given to the Levites as an inheritance\\": Why is this written? Because it is written \\"And to the sons of Levi, behold, I have given every tithe in Israel in exchange for the service, etc.\\", I would think (that first-tithe is given to the Levites) only when the Temple, (in which service is performed), exists. Whence do I derive (that it is given) even when the Temple does not exist? From \\"as an inheritance.\\" Just as \\"inheritance\\" obtains whether or not the Temple exists, so, first-tithe. \\"Therefore, I have said to them that in the midst of the children of Israel they shall not inherit an inheritance\\": Why is this written? Is it not already written (23) \\"And in the midst of the children of Israel they shall not inherit an inheritance\\"? I might think that this applies only at the time of the apportionment of the land; but after the apportionment each tribe sets aside from its portion (a parcel of land for Levi). It is, therefore, written \\"Therefore, I have said, etc.\\" Variantly: \\"Therefore, I have said\\": Why is this written? Because it is written (Devarim 7:1) \\"And He will cast out many nations from before you, the Chitti, the Girgashi, etc.\\", but Keini, Kenizi, and Kadmoni are not mentioned, (so that we might think that when they are conquered, Levi can have inheritance in their land); it is, therefore, written \\"Therefore, I have said, etc.\\" — forever (are they not to have inheritance). Variantly: (It is written) to exhort beth-din to this end (of their not receiving inheritance).", , " Twelve in the borders: Terumah, terumath ma\'aser, challah, bikkurim, the first of the shearing, the gifts (shoulder, cheeks, and maw), the first-born of man and the first-born of a clean beast, the firstling of an ass, charamim (renunciation of one\'s property), an (unredeemed) field of holding, and the theft of (i.e., what is stolen from) a proselyte (viz. Bamidbar 5:8). All these twenty-four gifts were given to the Cohanim, aside from terumah-related debts. The day when a covet was forged with Aaron with the twenty-four gifts was a day of great joy to him. R. Yishmael says: As per the folk-proverb \\"My cow\'s leg was broken for my good.\\" For Aaron\'s good did Korach come and contest the priesthood. An analogy: A king had a retainer to whom he gave a field as a gift, without recording, sealing and registering (the transaction see above) — wherefore, this section is juxtaposed with that of Korach. R. Elazar Hakappar says: Whence is it derived that the Holy One Blessed be He showed our father Yaakov the Temple built and sacrifices being offered, and Cohanim officiating, and the Shechinah reposing (there)? From (Bereshit 28:12) \\"And he (Yaakov) dreamed, and, behold, a ladder standing on the earth, and its top reaching to heaven, and, behold, angels of G-d ascending and descending upon it.\\" There is no dream without a portent: \\"And he dreamed, and, behold, a ladder standing on the earth\\" — the Temple. \\"and its top reaching to heaven\\" — the offered sacrifices, their scent reaching to heaven. \\"and, behold, angels of G-d,\\" — the Cohanim ministering, ascending and descending on the ramp. (13) \\"And, behold, the L-rd standing on it\\" — (Amos 9:1) \\"I (Amos) saw the L-rd standing on the altar.\\" Beloved are Israel, who, when epitomized, are epitomized as \\"Cohanim,\\" viz. (Isaiah 61:6) \\"And you, Cohanim of the L-rd shall be called; \'ministers of G-d\' shall they say of you. The wealth of nations shall you eat, and in their glory shall you vaunt yourselves.\\" Beloved are Cohanim, who are epitomized as ministering angels, viz. (Malachi 2:7) \\"For the lips of the Cohein shall guard knowledge, and Torah shall they seek from his mouth, for an angel of the L-rd of hosts is he.\\" If Torah goes forth from his mouth, he is like the ministering angels. If not, he is like an animal or a beast, which does not recognize its Creator. Beloved is Torah. When David king of Israel asked (a boon of the L-rd), he asked only for Torah, viz. (Psalms 118:68) \\"You are good and do good — teach me Your statutes.\\" Your goodness engulfs all who enter the world. Let Your goodness engulf me and teach me Your statutes. And it is written (Psalms, Ibid. 117) \\"Support me and I will be saved (and I will dwell in Your statutes always\\"): That I not learn Torah and forget it, that I not learn and the evil inclination not allow me to review it, that I not rule unclean what is clean or clean what is unclean and come to share in the world to come, that the nations of the land and the families of the earth ask me and I not know how to respond and be shamed before them. And thus is it written (Ibid. 46) \\"And I will speak of Your testimonies before kings and I will not be ashamed.\\" And (Ibid. 54) \\"Songs have Your statutes been to me.\\" I might think, in repose. It, therefore, follows \\"in the house of my fears, in caves and in entrapments, as in (Ibid. 56:1) \\"… when he fled from Saul in the cave.\\" And (Ibid. 109:
119) \\"My soul was always in my hand, and I did not forget Your Torah.\\"", , " (Bamidbar 18:20) \\"And the L-rd said to Aaron: In their land you will not inherit, and you will not have a portion in their midst. I am your portion and your inheritance in the midst of the children of Israel.\\": Why is (all of) this stated? Because it is written (Bamidbar 26:53) \\"To these shall the land be apportioned,\\" I would think that all are included — Cohanim, Levites, Israelites, proselytes, women, bondsmen, tumtum (those of uncertain sex) and androgynous (hermaphrodites); it is, therefore, written: \\"And the L-rd said to Aaron: In their land you will not inherit\\" — This excludes (from inheritance) Cohanim.\\" (Ibid. 23) \\"And in the midst of the children of Israel, they (the Levites) shall not inherit an inheritance\\" — This excludes Levites. (Ibid. 26:55) \\"By the names of the tribes of their fathers shall they inherit\\" — This excludes bondsmen and proselytes (Ibid. 54) \\"A man, according to his numbers shall his inheritance be given\\" — This excludes tumtum and androgynous. (Ibid. 18:20) \\"And the L-rd said to Aaron: In their land you will not inherit\\" — in the division of the land. \\"and you will not have a portion in their midst\\" — (\\"a portion\\") of the spoils. \\"I am your portion and your inheritance\\" — At My table (i.e., from the sacrifices) you eat and at My table you drink. An analogy: A king gave gifts to (all of) his sons except one, saying to him: My son, I gave you a gift. At My table you eat and at My table you drink. And thus is it written (Vayikra 6:10) \\"Their portion have I given to them from My fire-offerings.\\" (Devarim 18:1) \\"The fire-offering of the L-rd and His inheritance shall they eat.\\" Twenty-four priestly gifts were given to the Cohanim, twelve in the sanctuary and twelve in the borders (i.e., outside of Jerusalem.) Twelve in the sanctuary: sin-offering, guilt-offering, the remt of the log of oil of the leper, the remt of the omer, the two loaves, the show-bread, the remt of meal-offerings, the terumah of the thank-offering (viz. Vayikra 7:14), the terumah of breast and thigh, the shoulder of the ram of the Nazirite.", '' None
16. Cassius Dio, Roman History, 44.4.4 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • corona (crown) • corona (crown), civica (civic, of oak-leaves) • corona (crown), graminea (grass, i.e., the siege crown) • corona (crown), obsidionalis (siege, made of grass) • corona civica

 Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 77; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 51

44.4.4 \xa0In addition to these remarkable privileges they named him father of his country, stamped this title on the coinage, voted to celebrate his birthday by public sacrifice, ordered that he should have a statue in the cities and in all the temples of Rome,'' None
17. Pausanias, Description of Greece, 1.31.4, 2.17.2 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • crown, crowned • crown, deme • crown, multiple • crown, relief • crowns, asterion • polos or pylaeon crown • pylaeon or polos crown

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 404; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 607, 908, 1056; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 111; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 56

1.31.4 ταῦτα μὲν δὴ οὕτω λέγεται, Φλυεῦσι δέ εἰσι καὶ Μυρρινουσίοις τοῖς μὲν Ἀπόλλωνος Διονυσοδότου καὶ Ἀρτέμιδος Σελασφόρου βωμοὶ Διονύσου τε Ἀνθίου καὶ νυμφῶν Ἰσμηνίδων καὶ Γῆς, ἣν Μεγάλην θεὸν ὀνομάζουσι· ναὸς δὲ ἕτερος ἔχει βωμοὺς Δήμητρος Ἀνησιδώρας καὶ Διὸς Κτησίου καὶ Τιθρωνῆς Ἀθηνᾶς καὶ Κόρης Πρωτογόνης καὶ Σεμνῶν ὀνομαζομένων θεῶν· τὸ δὲ ἐν Μυρρινοῦντι ξόανόν ἐστι Κολαινίδος. Ἀθμονεῖς δὲ τιμῶσιν Ἀμαρυσίαν Ἄρτεμιν·
καὶ ἀπὸ μὲν Ἀκραίας τὸ ὄρος καλοῦσι τὸ ἀπαντικρὺ τοῦ Ἡραίου, ἀπὸ δὲ Εὐβοίας ὅσον περὶ τὸ ἱερόν, Πρόσυμναν δὲ τὴν ὑπὸ τὸ Ἡραῖον χώραν. ὁ δὲ Ἀστερίων οὗτος ῥέων ὑπὲρ τὸ Ἡραῖον ἐς φάραγγα ἐσπίπτων ἀφανίζεται. φύεται δὲ αὐτοῦ πόα πρὸς ταῖς ὄχθαις· ἀστερίωνα ὀνομάζουσι καὶ τὴν πόαν· ταύτην τῇ Ἥρᾳ καὶ αὐτὴν φέρουσι καὶ ἀπὸ τῶν φύλλων αὐτῆς στεφάνους πλέκουσιν.'' None
1.31.4 Such is the legend. Phlya and Myrrhinus have altars of Apollo Dionysodotus, Artemis Light-bearer, Dionysus Flower-god, the Ismenian nymphs and Earth, whom they name the Great goddess; a second temple contains altars of Demeter Anesidora (Sender-up of Gifts), Zeus Ctesius (God of Gain), Tithrone Athena, the Maid First-born and the goddesses styled August. The wooden image at Myrrhinus is of Colaenis.
The hill opposite the Heraeum they name after Acraea, the environs of the sanctuary they name after Euboea, and the land beneath the Heraeum after Prosymna . This Asterion flows above the Heraeum, and falling into a cleft disappears. On its banks grows a plant, which also is called asterion. They offer the plant itself to Hera, and from its leaves weave her garlands.'' None
18. Aeschines, Or., 3.31, 3.77
 Tagged with subjects: • crown, and death • crown, honorary • crowns • crowns, gold crowns

 Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 39, 222; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 86, 170

3.31 Recall now what has been said: the lawgiver directs that after approval in court those appointed by the tribes shall “hold office”; but the tribe Pandionis appointed Demosthenes an “officer,” a Builder of Walls; and he has received for this work from the general treasury nearly ten talents. Another law forbids crowning an official before he has rendered his accounts, and you have sworn to vote according to the laws; but yonder politician has moved to crown the man who has not yet rendered his accounts, and he has not added “when he shall have rendered account and submitted to audit” and I convict him of the unlawful act, bringing as my witnesses the laws, the decrees, and the defendants. How could one more clearly prove that a man has made an unlawful motion?
Now this man it was, fellow citizens, this past master of flattery, who, when informed through scouts of Charidemus that Philip was dead, before any one else had received the news, made up a vision for himself and lied about the gods, pretending that he had received the news, not from Charidemus, but from Zeus and Athena, the gods by whose name he perjures himself by day, and who then converse with him in the night, as he says, and tell him of things to come. And though it was but the seventh day after the death of his daughter, and though the ceremonies of mourning were not yet completed, he put a garland on his head and white raiment on his body, and there he stood making thank-offerings, violating all decency—miserable man, who had lost the first and only one who ever called him “father”!'' None
19. Demosthenes, Orations, 8.70, 18.83, 18.113-18.114, 18.119, 18.257, 18.278, 19.198, 20.127, 21.52, 21.55, 21.153, 22.5, 22.8, 22.22, 22.36-22.37, 22.72, 23.130, 23.136, 24.180
 Tagged with subjects: • Anthesteria, crowning of children at • Boule, crown for • Demosthenes, works, On the Crown • crown, at Dionysia • crown, at celebrations • crown, city • crown, dedicated • crown, honorary • crown, in mystery cults • crown, of magistrates • crowns • crowns, gold crowns • decrees, Demosthenes use in On the Crown • honorific crowns • oaths, crowned • oracles, ordering crowns

 Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 344; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 39, 172, 192, 197, 208, 211, 212, 219, 224, 225, 242, 244; Hesk (2000), Deception and Democracy in Classical Athens, 211, 213; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 947; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 88; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 19, 22, 25, 26, 27, 30, 86, 88, 110, 111, 122, 128, 129, 130, 167, 208; Parker (2005), Polytheism and Society at Athens, 315

8.70 Yes, and it is he who is the useful citizen, not those who for a moment’s popularity have made havoc of the chief resources of the State. These men I am so far from envying or deeming them worthy citizens of our city, that if a man should say to me, Speak for yourself, and tell us what good you have ever done the State, though I might speak, men of Athens, of the equipment of war-galleys and of choruses, of money contributions and of the ransom of captives, and of other instances of liberality,
Although at that time you decorated me for my services, although Aristonicus drafted the decree in the very same terms that Ctesiphon has now used, although the decoration was proclaimed in the theatre, so that this is the second proclamation of my name there, Aeschines, who was present, never opposed the decree, nor did he indict the proposer. Take and read the decree in question.
But no, the law does not exist, men of Athens ; only this man, with his pettifogging spite, because, when I was in charge of the theatric fund, I added gifts of my own to that fund, says, Ctesiphon gave him a vote of thanks before he had rendered his accounts. Yes, but the vote of thanks did not concern the accounts which I had to render; it was for my own donations, you pettifogger! But you were also a Commissioner of Fortifications. Why, that is how I earned my vote of thanks: I made a present of the money I had spent, and did not charge it to the public account. The account requires an audit and checkers; the benefaction deserves gratitude and formal thanks, and that is the very reason for Ctesiphon ’s proposition. 18.114 That this distinction is recognized both in the statutes and in your moral feelings I can prove by many instances. Nausicles, for example, has been repeatedly decorated by you for the money he spent out of his own pocket when serving as military commander. When Diotimus, and on another occasion Charidemus, had made a present of shields, they were crowned. Then there is our friend Neoptolemus, who has received distinctions for donations given by him as Commissioner for sundry public works. It would be quite intolerable that it should either be illegal for a man holding any office to make presents to the government, or that, when he has made them, instead of receiving thanks, he should be subjected to an audit.
Here, then, are my donations, in the decree—but not in your indictment. Your prosecution is directed to the rewards which the Council says that I ought to receive for them. Acceptance of gifts you admit to be legal; gratitude for gifts you indict for illegality. In Heaven’s name, what do we mean by dishonesty and malignity, if you are not dishonest and maligt?
In my boyhood, Aeschines, I had the advantage of attending respectable schools: and my means were sufficient for one who was not to be driven by poverty into disreputable occupations. When I had come of age, my circumstances were in accordance with my upbringing. I was in a position to provide a chorus, to pay for a war-galley, and to be assessed to property-tax. I renounced no honor able ambition either in public or in private life: and rendered good service both to the commonwealth and to my own friends. When I decided to take part in public affairs, the political services I chose were such that I was repeatedly decorated both by my own country and by many other Grecian cities and even my enemies, such as you, never ventured to say that my choice was other than honor able.
No upright and honor able citizen must ever expect a jury impanelled in the public service to bolster up his own resentment or enmity or other passions, nor will he go to law to gratify them. If possible he will exclude them from his heart: if he cannot escape them, he will at least cherish them calmly and soberly. In what circumstances, then, ought a politician or an orator to be vehement? When all our national interests are imperilled; when the issue lies between the people and their adversaries. Then such is the part of a chivalrous and patriotic citizen. 18 Let me begin, men of Athens, by beseeching all the Powers of Heaven that on this trial I may find in Athenian hearts such benevolence towards me as I have ever cherished for the city and the people of Athens . My next prayer is for you, and for your conscience and honor. May the gods so inspire you that the temper with which you listen to my words shall be guided, not by my adversary— ,that would be monstrous indeed!— but by the laws and by the judicial oath, by whose terms among other obligations you are sworn to give to both sides an impartial hearing. The purpose of that oath is, not only that you shall discard all prejudice, not only that you shall show equal favor, but also that you shall permit every litigant to dispose and arrange his topics of defence according to his own discretion and judgement.,Among many advantages which Aeschines holds over me in this contention, there are two, men of Athens, of great moment. In the first place, I have a larger stake on the issue; for the loss of your favor is far more serious to me than the loss of your verdict to him. For me, indeed—but let me say nothing inauspicious at the outset of my speech: I will only say that he accuses me at an advantage. Secondly, there is the natural disposition of mankind to listen readily to obloquy and invective, and to resent self-laudation.,To him the agreeable duty has been assigned; the part that is almost always offensive remains for me. If as a safeguard against such offence, I avoid the relation of my own achievements, I shall seem to be unable to refute the charges alleged against me, or to establish my claim to any public distinction. Yet, if I address myself to what I have done, and to the part I have taken in politics, I shall often be obliged to speak about myself. Well, I will endeavor to do so with all possible modesty; and let the man who has initiated this controversy bear the blame of the egoism which the conditions force upon me. ,You must all be agreed, men of Athens, that in these proceedings I am concerned equally with Ctesiphon, and that they require from me no less serious consideration. Any loss, especially if inflicted by private animosity, is hard to bear; but to lose your goodwill and kindness is the most painful of all losses, as to gain them is the best of all acquisitions.,Such being the issues at stake, I implore you all alike to listen to my defence against the accusations laid, in a spirit of justice. So the laws enjoin—the laws which Solon, who first framed them, a good democrat and friend of the people, thought it right to validate not only by their enactment but by the oath of the jury; ,not distrusting you, if I understand him aright, but perceiving that no defendant can defeat the charges and calumnies which the prosecutor prefers with the advantage of prior speech, unless every juryman receives with goodwill the pleas of the second speaker, as an obligation of piety to the gods by whom he has sworn, and forms no final conclusion upon the whole case until he has given a fair and impartial hearing to both sides. ,It appears that I have today to render account of the whole of my private life as well as of my public transactions. I must therefore renew my appeal to the gods; and in your presence I now beseech them, first that I may find in your hearts such benevolence towards me as I have ever cherished for Athens, and secondly that they will guide you to such a judgement upon this indictment as shall redound to the good repute of the jury, and to the good conscience of every several juryman. ,If then Aeschines had confined his charges to the matters alleged in the prosecution, I should have immediately addressed my defence to the resolution of the Council; but as he has wastefully devoted the greater part of his speech to irrelevant topics, mostly false accusations, I conceive it to be both fair and necessary, men of Athens, to say a few words first on those matters, lest any of you, misled by extraneous arguments, should listen with estrangement to my justification in respect of the indictment. ,To his abusive aspersion of my private life, I have, you will observe, an honest and straightforward reply. I have never lived anywhere but in your midst. If then you know my character to be such as he alleges, do not tolerate my voice, even if all my public conduct has been beyond praise, but rise and condemn me incontinently. But if, in your judgement and to your knowledge, I am a better man and better born than Aeschines, if you know me and my family to be, not to put it offensively, as good as the average of respectable people, then refuse credence to all his assertions, for clearly they are all fictitious, and treat me today with the same goodwill which throughout my life you have shown to me in many earlier contentions.,Malicious as you are, Aeschines, you were strangely innocent when you imagined that I should turn aside from the discussion of public transactions to reply to your calumnies. I shall do nothing of the sort: I am not so infatuated. Your false and invidious charges against my political life I will examine; but later, if the jury wish to hear me, I will return to your outrageous ribaldry. ,The crimes he has laid to my charge are many, and to some of them the law has assigned severe and even capital punishment. But the purpose of this prosecution goes further: it includes private malice and violence, railing and vituperation, and the like; and yet for none of these accusations, if made good, is there any power at all in the state to inflict an adequate penalty, or anything like it.,It is not right to debar a man from access to the Assembly and a fair hearing, still less to do so by way of spite and jealousy. No, by heavens, men of Athens, it is neither just, nor constitutional, nor honest! If he ever saw me committing crimes against the commonwealth, especially such frightful crimes as he described just now so dramatically, his duty was to avail himself of the legal penalties as soon as they were committed, impeaching me, and so putting me on my trial before the people, if my sins deserved impeachment, or indicting me for breach of the constitution, if I had proposed illegal measures. For, of course, if he prosecutes Ctesiphon now on my account, it is impossible that he would not have indicted me, with a certain hope of conviction!,Yet if he detected me in any of the acts which he has recounted to my prejudice, or in any other iniquity, there are statutes dealing with those offences, punishments, legal processes, trials involving severe penalties and heavy fines; and any of these proceedings he might have taken. Had he so acted, had he in that way employed the methods applicable to my case, his denunciations would have been consistent with his conduct; ,but in fact he has deserted the path of right and justice, he has flinched from the proof of recent guilt, and then, after a long interval, he makes a hotchpotch of imputation and banter and scurrility, and stands on a false pretence, denouncing me, but indicting Ctesiphon . He sets in the forefront of the controversy his private quarrel with me, in which he has never confronted me fairly; yet he is avowedly seeking to disfranchise somebody else.,There are many other arguments, men of Athens, to be pleaded on Ctesiphon ’s behalf, but this surely is eminently reasonable, that the honest course was to fight out our own quarrels by ourselves, not to turn aside from our antagonism and try to find some one else to injure. That is carrying iniquity too far! ,It is a fair inference that all his accusations are equally dishonest and untruthful. I wish, however, to examine them one by one, and especially the falsehoods he told to my discredit about the peace and the embassy, attributing to me what was really done by himself with the aid of Philocrates. It is necessary, men of Athens, and not improper, to remind you of the position of affairs in those days, so that you may consider each transaction with due regard to its occasion. ,When the Phocian war began—not by my fault, for I was still outside politics—you were at first disposed to hope that the Phocians would escape ruin, although you knew that they were in the wrong, and to exult over any misfortune that might befall the Thebans, with whom you were justly and reasonably indigt because of the immoderate use they had made of the advantage they gained at Leuctra. The Peloponnesus was divided. The enemies of the Lacedaemonians were not strong enough to destroy them; and the aristocrats whom the Lacedaemonians had put into power had lost control of the several states. In those states and everywhere else there was indiscriminate strife and confusion.,Philip, observing these conditions, which were apparent enough, spent money freely in bribing traitorous persons in all the cities, and tried to promote embroilment and disorder. He based his designs on the errors and follies of others, and the growth of his power was perilous to us all. When it was evident that the Thebans, now fallen from arrogance to disaster, and much distressed by the prolongation of the war, would be compelled to seek the protection of Athens, Philip, to forestall such an appeal and coalition, offered peace to you and succor to them.,Now what contributed to his success, when he found you ready to fall into his trap almost eagerly, was the baseness, or, if you prefer the term, the stupidity, or both, of the other Greek states. You were fighting a long and incessant war for purposes in which, as the event has proved, they were all concerned, and yet they helped you neither with money, nor with men, nor with anything else; and so, in your just and natural indignation, you readily accepted Philip’s suggestion. The peace conceded to him at that time was due to the causes I have named, and not, as Aeschines maliciously insists, to me; and the misdeeds and the corruption of Aeschines and his party during that peace will be found, on any honest inquiry, to be the true cause of our present troubles. ,These distinctions and explanations I offer merely for the sake of accuracy; for if you should suppose that there was any guilt, or ever so much guilt, in that peace-making business, the suspicion does not concern me. The first man to raise the question of peace in a speech was Aristodemus, the actor, and the man who took up the cue, moved the resolution, and, with Aeschines, became Philip’s hired agent, was Philocrates of Hagnus—your confederate, Aeschines, not mine, though you lie till you are black in the face. Their supporters in the debate were Eubulus and Cephisophon—on whose motives I have at present nothing to say. I never spoke in favor of the peace.,And yet, though the facts are such and demonstrated to be such, he has the amazing impudence to tell you that I am to blame for the terms of peace, and that I stopped the city from arranging the terms in conjunction with a congress of the Greek states. Why, you, you—but I can find no epithet bad enough for you—was there any single occasion when you, having observed me in your presence trying to rob the state of a negotiation and of an alliance which you have just described as of the greatest importance, either made any protest, or rose to give the people any information whatsoever about the proceeding which you now denounce?,Yet if I had really intrigued with Philip to stop a Panhellenic coalition, it was your business not to hold your peace, but to cry aloud, to protest, to inform the people. You did nothing of the sort. No one ever heard that fine voice of yours. of course not; for at that time there was no embassy visiting any of the Greek states, but all the states had long ago been sounded, and there is not an honest word in his whole story.,Moreover, his falsehoods are the worst of slanders upon Athens . If at one and the same time you were inviting the Greeks to make war and sending envoys to Philip to negotiate peace, you were playing a part worthy of Eurybatus Eurybatus, of Ephesus, a proverbial knave, gave to Cyrus military money entrusted to him by Croesus. the impostor, not of a great city or of honest men. But it is false; it is false! For what purpose could you have summoned them at that crisis? For peace? They were all enjoying peace. For war? You were already discussing terms of peace. Therefore it is clear that I did not promote, and was in no way responsible for, the original peace, and that all his other calumnies are equally false. ,Now observe what policy we severally adopted after the conclusion of peace. You will thereby ascertain who acted throughout as Philip’s agent, and who served your interests and sought the good of the city. I proposed in the Council that the ambassadors should sail without delay to any place where they might learn that Philip was to be found, and there receive from him the oath of ratification; but in spite of my resolution they refused to go. What was the reason of that refusal?,I will tell you. It suited Philip’s purposes that the interval should be as long, and ours that it should be as short as possible; for you had suspended all your preparations for war, not merely from the day of ratification, but from that on which you first began to expect peace. That was just what Philip was contriving all the time, expecting with good reason that he would hold safely any Athenian possessions which he might seize before the ratification, as no one would break the peace to recover them.,Foreseeing that result, and appreciating its importance, I moved that the embassy should repair to the place where they would find Philip and swear him in without delay, in order that the oath might be taken while your allies the Thracians were still holding the places about which Aeschines was so sarcastic—Serrium, Myrtenum, and Ergisce—and that Philip might not get control of Thrace by seizing the positions of advantage and so providing himself amply with men and money for the furtherance of his ulterior designs.,That decree Aeschines neither cites nor reads; though he mentions to my discredit that I suggested in Council that the Macedonian ambassadors should be introduced. What ought I to have done? Objected to the introduction of men who had come expressly to confer with you? Ordered the lessee not to give them reserved seats in the theatre? But they could have sat in the threepenny seats, if I had not moved my resolution. Or was it my business to take care of the public pence, and put up the state for sale, like Aeschines and his friends? Surely not. Please take and read this decree, which the prosecutor omitted, though he knows it well.,(The Decree of Demosthenes is read) In the archonship of Mnesiphilus, on the thirtieth day of Hecatombaeon, the tribe Pandionis then holding the presidency, Demosthenes, son of Demosthenes, of Paeania, proposed that, whereas Philip has sent ambassadors and has agreed to articles of peace, it be resolved by the Council and People of Athens, with a view to the ratification of the peace as accepted by vote of the first Assembly, to choose at once five ambassadors from all the citizens; and that those so elected repair without delay wheresoever they ascertain Philip to be, and take and administer to him the oaths with all dispatch according to the articles agreed on between him and the People of Athens, including the allies on either side. The ambassadors chosen were Eubulus of Anaphlystus, Aeschines of Cothocidae, Cephisophon of Rhamnus, Democrates of Phlya, Cleon of Cothocidae. ,My object in moving this decree was to serve Athens, not Philip. Nevertheless these excellent envoys took so little heed of it that they loitered in Macedonia for three whole months, until Philip returned from Thrace, having subdued the whole country; though they might have reached the Hellespont in ten or perhaps in three or four days, and rescued the outposts by receiving the oaths of ratification before Philip captured them. He dared not have touched them in our presence, or we should not have accepted his oath, and so he would have missed his peace, instead of gaining both his objects—peace and the strongholds as well.,Such then is the history of the first act of knavery on Philip’s part, and venality on the part of these dishonest men at the time of the embassy. For that act I avow that I was then, am still, and ever shall be their enemy and their adversary. I will next exhibit an act of still greater turpitude which comes next in order of time.,When Philip had sworn to the peace, having first secured Thrace because of their disobedience to my decree, he bribed them to postpone our departure from Macedonia until he had made ready for his expedition against the Phocians. He was afraid that, if we reported that he intended and was already preparing to march, you would turn out and sail round with your fleet to Thermopylae, and block the passage, as you did before; and his object was that you should not receive our report until he had reached this side of Thermopylae and you were powerless.,He was so nervous, and so much worried by the fear that, in spite of his Thracian success, his enterprise would slip from his fingers if you should intervene before the Phocians perished, that he made a new bargain with this vile creature—all by himself this time, no t in common with his colleagues— to make that speech and to render that report to you, by which all was lost.,I earnestly beg you, men of Athens, to bear in mind throughout this trial that, if Aeschines had not gone outside the articles of indictment in his denunciation of me, I too would not have digressed; but as he has resorted to every sort of imputation and slander, I am compelled to reply briefly to all his charges in turn.,What then were the speeches he made at that crisis—the speeches that brought everything to ruin? He told you that you need not be excited because Philip had passed Thermopylae ; that, if only you kept quiet, you would get all you wanted, and would within two or three days learn that Philip was now the friend of those to whom he came as enemy, and the enemy of those to whom he came as friend. The bonds of amity, he declared, with his most impressive eloquence, are fortified not by words but by community of interest; and it was an interest common to Philip, to the Phocians, and to all of you alike, to be quit of the unfeeling and offensive behavior of the Thebans.,Some of you were delighted to hear these remarks, for at that time we all disliked the Thebans. What was the result—not the distant, but the immediate result? That the Phocians perished and their cities were demolished; that you took his advice and kept quiet—and before long were carrying in your chattels from the country; and that Aeschines pocketed his fee. A further result was that Athens got all the ill will of the Thebans and Thessalians, and Philip all their gratitude for these transactions.,To prove the truth of these statements, please read the decree of Callisthenes and Philip’s letter, which will make every point clear. (The Decree of Callisthenes is read) In the archonship of Mnesiphilus, at an extraordinary assembly convened by the Generals and the Presidents, with the approval of the Council, on the twenty-first day of Maemacterion, Callisthenes, son of Eteonicus of Phalerum, proposed that no Athenian be allowed upon any pretext whatsoever to pass the night in the country, but only in the City and Peiraeus, except those stationed in the garrison; that the latter keep each the post assigned to him, leaving it neither by day nor by night. ,Any person disobeying this decree shall be liable to the statutory penalty for treason, unless he can prove inability to obey in his own case, such plea of inability to be judged by the General of the Infantry, the Paymaster-General, and the Secretary of the Council. All property in the country shall be immediately removed, if within a radius of 120 furlongs, to the City and Peiraeus; if outside this radius, to Eleusis, Phyle, Aphidna, Rhamnus, or Sunium. Proposed by Callisthenes of Phalerum. Was it with such expectation that you made the peace? Were these the promises of this hireling? ,Now read the letter sent to Athens afterwards by Philip. (Philip’s Letter is read) Philip, King of Macedonia, to the Council and People of Athens, greeting. Know that we have passed within the Gates, and have subdued the district of Phocis . We have put garrisons in all the fortified places that surrendered voluntarily; those that did not obey we have stormed and razed to the ground, selling the inhabitants into slavery. Hearing that you are actually preparing an expedition to help them, I have written to you to save you further trouble in this matter. Your general policy strikes me as unreasonable, to agree to peace, and yet take the field against me, and that although the Phocians were not included in the ill terms upon which we agreed. Therefore if you decline to abide by your agreements, you will gain no advantage save that of being the aggressors. ,Though the letter is addressed to you, it contains, as you hear, a distinct intimation intended for his own allies: I have done this against the wishes and the interests of the Athenians. Therefore, if you Thebans and Thessalians are wise, you will treat them as your enemies, and put your confidence in me. That is the meaning conveyed, though not in those words. By such delusions he carried them off their feet so completely that they had no foresight nor any inkling whatever of the sequel, but allowed him to take control of the whole business; and that is the real cause of their present distresses.,And the man who was hand-in-glove with Philip, and helped him to win that blind confidence, who brought lying reports to Athens and deluded his fellow-citizens, was this same Aeschines who to day bewails the sorrows of the Thebans and recites their pitiful story, being himself guilty of those sorrows, guilty of the distresses of the Phocians, guilty of all the sufferings of every nation in Greece . Yes, Aeschines, beyond a doubt, you are sincerely grieved by that tale of woe, you are wrung with pity for the poor Thebans, you, who hold estates in Boeotia, you, who till the farms that once were theirs; it is I who exult—I, who was at once claimed as a victim by the perpetrator the perpetrator: Alexander, who, in the year 335, destroyed Thebes, and then demanded from Athens the surrender of Demosthenes. See Introd. p. 4. of those wrongs!,However, I have digressed to topics that will perhaps be more appropriately discussed later on. I return to my proof that the misdeeds of these men are the real cause of the present situation. When you had been deluded by Philip through the agency of the men who took his pay when on embassy and brought back fictitious reports, and when the unhappy Phocians were likewise deluded, and all their cities destroyed, what happened?,Those vile Thessalians and those ill-conditioned Thebans regarded Philip as their friend, their benefactor, and their deliverer. He was all in all to them; they would not listen to the voice of any one who spoke ill of him. You Athenians, though suspicious and dissatisfied, observed the terms of peace, for you could do nothing. The rest of the Greeks, though similarly overreached and disappointed, observed the peace; and yet in a sense the war against them had already begun; ,for when Philip was moving hither and thither, subduing Illyrians and Triballians, and some Greeks as well, when he was gradually getting control of large military resources, and when certain Greek citizens, including Aeschines, were availing themselves of the liberty of the peace to visit Macedonia and take bribes, all these movements were really acts of war upon the states against which Philip was making his preparations. That they failed to perceive it is another story, and does not concern me.,My forebodings and expostulations were unceasing; I uttered them in the Assembly and in every city to which I was sent. But all the cities were demoralized. The active politicians were venal and corrupted by the hope of money: the unofficial classes and the people in general were either blind to the future or ensnared by the listlessness and indolence of their daily life; in all the malady had gone so far that they expected the danger to descend anywhere but upon themselves, and even hoped to derive their security at will from the perils of others.,In the result, of course, the excessive and inopportune apathy of the common people has been punished by the loss of their independence, while their leaders, who fancied they were selling everything except themselves, discover too late that their own liberty was the first thing they sold. Instead of the name of trusty friend, in which they rejoiced when they were taking their bribes, they are dubbed toad-eaters and scoundrels, and other suitable epithets. What did they expect?,Men of Athens, it is not because he wants to do a traitor a good turn that a man spends his money; nor, when he has once got what he paid for, has he any further use for the traitor’s counsels. Otherwise treason would be the most profitable of all trades. But it is not so. How could it be? Far from it! As soon as the man who grasps at power has achieved his purpose, he is the master of those who sold him his mastery; and then—yes, then!—knowing their baseness, he loathes them, mistrusts them, and reviles them.,Look at these instances, because, though the right time for action is past, for wise men it is always the right time to understand history. Lasthenes was hailed as friend—until he betrayed Olynthus ; Timolaus, until he brought Thebes to ruin; Eudicus and Simus of Larissa, until they put Thessaly under Philip’s heel. Since then the whole world has become crowded with men exiled, insulted, punished in every conceivable way. What of Aristratus at Sicyon ? or Perilaus Perilaus: so MSS. here, and, with variations, in 295; according to Greek lexicographers the name was Perillus. at Megara ? Are they not outcasts?,From these examples it may be clearly discerned that the man who is most vigilant in defence of his country and most vigorous in his opposition to treason—he is the man, Aeschines, who provides you traitors and mercenaries with something that you can betray for a bribe; and, if you are still secure and still drawing your pay, you owe this to the great majority of these citizens, and to those who thwarted your purposes—for your own efforts would long ago have brought you to destruction.,I could say much more about the history of that time, but I suppose that what has been said is more than enough. My antagonist is to blame, for he has so bespattered me with the sour dregs of his own knavery and his own crimes, that I was obliged to clear myself in the eyes of men too young to remember those transactions. But it has perhaps been wearisome to you, who, before I said a word, knew all about his venality.,However, he calls it friendship and amity; and only just now he spoke of the man who taunts me with the friendship of Alexander. I taunt you with the friendship of Alexander! Where did you get it? How did you earn it? I am not out of my mind, and I would never call you the friend either of Philip or Alexander, unless we are to call a harvester or other hired laborer the friend of the man who pays him for his job.,But it is not so. How could it be? Far from it! I call you Philip’s hireling of yesterday, and Alexander’s hireling of today, and so does every man in this Assembly. If you doubt my word, ask them; or rather I will ask them myself. Come, men of Athens, what do you think? Is Aeschines Alexander’s hireling, or Alexander’s friend? You hear what they say.,I propose then at last to come to my defence against the actual indictment, and to a recital of my public acts, that Aeschines may hear from me what he knows perfectly well, the grounds on which I claim that I deserve even larger rewards than those proposed by the Council. Please take and read the indictment.,(The Indictment is read) In the archonship of Chaerondas, on the sixth day of Elaphebolion, Aeschines, son of Atrometus, of Cothocidae, indicted Ctesiphon, son of Leosthenes, of Anaphlystus, before the Archon for a breach of the constitution, in that he proposed an unconstitutional decree, to wit, that Demosthenes, son of Demosthenes, of Paeania should be crowned with a golden crown, and that proclamation should be made in the theatre at the Great Dionysia, when the new tragedies are produced, that the People crown Demosthenes, son of Demosthenes, of Paeania, with a golden crown for his merit and for the goodwill which he has constantly displayed both towards all the Greeks and towards the people of Athens, and also for his steadfastness, and because he has constantly by word and deed promoted the best interests of the people, and is forward to do whatever good he can, ,all these proposals being false and unconstitutional, inasmuch as the laws forbid, first, the entry of false statements in the public records; secondly, the crowning of one liable to audit (now Demosthenes is Commissioner of Fortifications and a trustee of the Theatrical Fund); thirdly, the proclamation of the crown in the Theatre at the Dionysia the day of the new tragedies; but if the crowning is by the Council, it shall be proclaimed in the Council-house, if by the State, in the Assembly on the Pnyx. Fine demanded: fifty talents. Witnesses to summons: Cephisophon, son of Cephisophon, of Rhamnus, Cleon, son of Cleon, of Cothocidae. ,These are the clauses of the decree against which this prosecution is directed; but from these very clauses I hope to prove to your satisfaction that I have an honest defence to offer. For I will take the charges one by one in the same order as the prosecutor, without any intentional omission.,Now take first the clause which recites that in word and deed I have constantly done my best for the common weal, and that I am ever zealous to do all the good in my power, and which commends me on those grounds. Your judgement on that clause must, I take it, depend simply on my public acts, by examining which you will discover whether Ctesiphon has given a true and proper, or a false, description of my conduct.,As for his proposing that a crown should be given to me, and the decoration proclaimed in the Theatre, without adding the words, provided he shall first have rendered his accounts, I conceive that that also is related to my public acts, whether I am, or am not, worthy of the crown and of the proclamation before the people; but I have, however, also to cite the statutes that authorize such a proposal. In this way, men of Athens, I am resolved to offer an honest and straightforward defence. I will proceed at once to the history of my own actions; ,and let no one imagine that I am straying from the indictment if I touch upon Hellenic policy and Hellenic questions; for by attacking as mendacious that clause of the decree which alleges that in word and deed I have acted for the common good, it is Aeschines who has made a discussion of the whole of my public life necessary and pertinent to the indictment. Further, out of many spheres of public activity I chose Hellenic affairs as my province, and therefore I am justified in taking Hellenic policy as the basis of my demonstration. ,Well, I pass by those successes which Philip achieved and maintained before I became a politician and a public speaker, as I do not think that they concern me. I will, however, remind you of enterprises of his which were thwarted after the day on which I entered public life. of these I will render an account, premising only that Philip started with this enormous advantage.,In all the Greek states—not in some but in every one of them—it chanced that there had sprung up the most abundant crop of traitorous, venal, and profligate politicians ever known within the memory of mankind. These persons Philip adopted as his satellites and accomplices. The disposition of Greeks towards one another was already vicious and quarrelsome and he made it worse. Some he cajoled; some he bribed; some he corrupted in every possible way. He split them into many factions, although all had one common interest—to thwart his aggrandizement.,Now seeing that all Greece was in such a plight, and still unconscious of a gathering and ever-growing evil, what was the right policy for Athens to adopt, and the right action for her to take? That is the question, men of Athens, which you ought to consider, and that is the issue on which I ought to be called to account; for I was the man who took up a firm position in that department of your public affairs.,Was it the duty of our city, Aeschines, to abase her pride, to lower her dignity, to rank herself with Thessalians and Dolopians, to help Philip to establish his supremacy over Greece, to annihilate the glories and the prerogatives of our forefathers? Or, if she rejected that truly shameful policy, was she to stand by and permit aggressions which she must have long foreseen, and knew would succeed if none should intervene?,I would now like to ask the man who censures our past conduct most severely, what party he would have wished our city to join. The party that shares the guilt of all the disasters and dishonors that have befallen Greece,—the party, as one may say, of the Thessalians and their associates? Or that which permitted those disasters in the hope of selfish gain, the party in which we may include the Arcadians, the Messenians, and the Argives?,Why, the fate of many, indeed of all, of those nations is worse than ours. For if, after his victory, Philip had at once taken himself off, and relapsed into inactivity, harassing neither his own allies nor any other Greeks, there might have been some reason for finding fault with the opponents of his enterprises; but seeing that, wherever he could, he destroyed the prestige, the authority, the independence, and even the constitution of every city alike, who can deny that you chose the most honor able of all policies when you followed my advice?,To resume my argument: I ask you, Aeschines, what was the duty of Athens when she perceived that Philip’s purpose was to establish a despotic empire over all Greece ? What language, what counsels, were incumbent upon an adviser of the people at Athens, of all places in the world, when I was conscious that, from the dawn of her history to the day when I first ascended the tribune, our country had ever striven for primacy, and honor, and renown, and that to serve an honor able ambition and the common welfare of Greece she had expended her treasure and the lives of her sons far more generously than any other Hellenic state fighting only for itself; ,and knowing as I did that our antagonist Philip himself, contending for empire and supremacy, had endured the loss of his eye, the fracture of his collar-bone, the mutilation of his hand and his leg, and was ready to sacrifice to the fortune of war any and every part of his body, if only the life of the shattered remt should be a life of honor and renown?,Surely no man will dare to call it becoming that in a man reared at Pella, then a mean and insignificant city, such lofty ambition should be innate as to covet the dominion of all Greece, and admit that aspiration to his soul, while you, natives of Athens, observing day by day, in every speech you hear and ill every spectacle you behold, memorials of the high prowess of your forefathers, should sink to such cowardice as by a spontaneous, voluntary act to surrender your liberty to a Philip.,No one will make that assertion. The only remaining, and the necessary, policy was to resist with justice all his unjust designs. That policy was adopted by you from the start in a spirit that well became you, and forwarded by me in all my proposals, according to the opportunities of my public life. I admit the charge. Tell me; what ought I to have done? I put the question to you, Aeschines, dismissing for the moment everything else— Amphipolis, Pydna, Potidaea, Halonnesus. I have no recollection of those places.,Serrium, Doriscus, the sack of Peparethus, and all other injuries of our city—I ignore them utterly. Yet you told us that I entangled the citizens in a quarrel by my talk about those places, though every resolution that concerned them was moved by Eubulus, or Aristophon, or Diopeithes, not by me; only you allege so glibly whatever suits your purpose!,Even now I will not discuss them. But here was a man annexing Euboea and making it a basis of operations against Attica, attacking Megara, occupying Oreus, demolishing Porthmus, establishing the tyranny of Philistides at Oreus and of Cleitarchus at Eretria, subjugating the Hellespont, besieging Byzantium, destroying some of the Greek cities, reinstating exiled traitors in others: by these acts was he, or was he not, committing injustice, breaking treaty, and violating the terms of peace? Was it, or was it not, right that some man of Grecian race should stand forward to stop those aggressions?,If it was not right, if Greece was to present the spectacle, as the phrase goes, of the looting of Mysia, looting of Mysia, by pirates; the proverbial example of cowardly non-resistance. while Athenians still lived and breathed, then I am a busybody, because I spoke of those matters, and Athens, too, is a busybody because she listened to me; and let all her misdeeds and blunders be charged to my account! But if it was right that some one should intervene, on whom did the duty fall, if not on the Athenian democracy? That then was my policy. I saw a man enslaving all mankind, and I stood in his way. I never ceased warning you and admonishing you to surrender nothing.,The peace was broken by Philip, when he seized those merchantmen; not by Athens, Aeschines. Produce the decrees, and Philip’s letter, and read them in their proper order. They will show who was responsible for each several proceeding. (A Decree is read) In the archonship of Neocles, in the month Boedromion, at an extraordinary meeting of the Assembly convened by the Generals, Eubulus, son of Mnesitheus, of Coprus, proposed that, whereas the generals have announced in the assembly that the admiral Leodamas and the twenty ships under his command, sent to the Hellespont to convoy corn, have been removed to Macedon by Philip’s officer, Amyntas, and are there kept in custody, it shall be the concern of the presidents and of the generals that the Council be convened and ambassadors chosen to go to Philip; ,that on their arrival they shall confer with him about the seizure of the admiral and the ships and the soldiers, and, if Amyntas acted in ignorance, they shall say that the people attach no blame to him; or, if the admiral was caught exceeding his instructions, that the Athenians will investigate the matter, and punish him as his carelessness shall deserve; if, on the other hand, neither of these suppositions is true, but it was a deliberate affront on the part either of the officer or of his superior, they shall state the same, in order that the people, being apprised of it, may decide what course to take. ,This decree was drawn up by Eubulus, not by me; the next in order by Aristophon; then we have Hegesippus, then Aristophon again, then Philocrates, then Cephisophon, and so on. I proposed no decree dealing with these matters. Go on reading. (Another Decree is read) In the archonship of Neocles, on the thirtieth day of Boedromion, by sanction of the Council, the Presidents and Generals introduced the report of the proceedings in the Assembly, to wit, that the People had resolved that ambassadors be chosen to approach Philip concerning the removal of the vessels, and instructions be given them in accordance with the decrees of the Assembly. The following were chosen: Cephisophon, son of Cleon, of Anaphlystus, Democritus, son of Demophon, of Anagyrus, Polycritus, son of Apemantus, of Cothocidae. In the presidence of the tribe Hippothontis, proposed by Aristophon, of Collytus, a president. ,As I cite these decrees, Aeschines, you must cite some decree by proposing which I became responsible for the war. But you cannot cite one; if you could, there is no document which you would have produced more readily just now. Why, even Philip’s letter casts no blame upon me in respect of the war: he imputes it to other men. Read Philip’s actual letter. ,(Philip’s Letter is read) Philip, King of Macedonia, to the Council and People of Athens, greeting.—Your ambassadors, Cephisophon and Democritus and Polycritus, visited me and discussed the release of the vessels commanded by Leodamas. Now, speaking generally, it seems to me that you will be very simple people if you imagine that I do not know that the vessels were sent ostensibly to convey corn from the Hellespont to Lemnos, but really to help the Selymbrians, who are being besieged by me and are not included in the articles of friendship mutually agreed upon between us. ,These instructions were given to the admiral, without the cognizance of the Athenian People, by certain officials and by others who are now out of office, but who were anxious by every means in their power to change the present friendly attitude of the people towards me to one of open hostility, being indeed much more zealous for this consummation than for the relief of the Selymbrians. They conceive that such a policy will be a source of income to themselves; it does not, however, strike me as profitable either for you or for me. Therefore the vessels now in my harbors I hereby release to you; and for the future, if, instead of permitting your statesmen to pursue this malicious policy, you will be good enough to c ensure them, I too will endeavor to preserve the peace. Farewell. ,In this letter there is no mention of the name of Demosthenes, nor any charge against me. Why does he forget my acts, when he blames others? Because he could not mention me without recalling his own transgressions, on which I fixed my attention, and which I strove to resist. I began by proposing the embassy to Peloponnesus, when first he tried to get a footing there; then the embassy to Euboea, when he was tampering with Euboea ; then an expedition— not an embassy—to Oreus, and again to Eretria, when he had set up tyrants in those cities.,Subsequently I dispatched all those squadrons by which the Chersonese was rescued from him, and Byzantium, and all our allies. By this policy you gained much glory, receiving commendations, eulogies, compliments, decorations, and votes of thanks from the recipients of y our favors. of the nations that suffered aggression, those who followed your advice gained their salvation, while those who scorned it have had many occasions since to remember your warnings, and to acknowledge not only your goodwill but your sagacity and foresight, for everything has turned out as you predicted.,Now that Philistides would have paid a large sum for possession of Oreus, and Cleitarchus for possession of Eretria, and Philip himself to get those advantages of position against you, or to escape conviction in other matters or any inquiry into his wrongdoing in every quarter, is well known to all—and to no one better than to you, Aeschines.,For the ambassadors who came here from Cleitarchus and Philistides lodged at your house and you entertained them. The government expelled them as enemies, and as men whose proposals were dishonest and unacceptable; but to you they were friends. Well, no part of their business was successful,—you backbiter, who tell me that I hold my tongue with a fee in my pocket, and cry aloud when I have spent it! That is not your habit; you cry aloud without ceasing, and nothing will ever stop your mouth,—except perhaps a sentence of disfranchisement this very day.,Although at that time you decorated me for my services, although Aristonicus drafted the decree in the very same terms that Ctesiphon has now used, although the decoration was proclaimed in the theatre, so that this is the second proclamation of my name there, Aeschines, who was present, never opposed the decree, nor did he indict the proposer. Take and read the decree in question.,(The Decree is read) In the archonship of Chaerondas, son of Hegemon, on the twenty-fifth day of Gamelion, the tribe Leontis holding the presidency, Aristonicus of Phrearrii proposed that, whereas Demosthenes, son of Demosthenes, of Paeania, has conferred many great obligations on the People of Athens, and has aided many of the Allies by his decrees both heretofore and upon the present occasion, and has liberated some of the cities of Euboea, and is a constant friend of the Athenian People, and by word and deed does his utmost in the interests of the Athenians themselves as well as of the other Greeks, it be resolved by the Council and People of Athens to commend Demosthenes, son of Demosthenes, of Paeania, and to crown him with a golden crown, and to proclaim the crown in the Theatre at the Dionysia at the performance of the new tragedies, the proclamation of the crown being entrusted to the tribe holding the presidency and to the steward of the festival. Proposed by Aristonicus of Phrearrii. ,Is any one of you aware of any dishonor, contempt, or ridicule that has befallen the city in consequence of that decree, such as he now tells you will follow, if I am crowned? While acts are still recent and notorious, they are requited with gratitude, if good, and with punishment, if evil, and from this decree it appears that I received on that occasion gratitude, not censure nor punishment. ,Therefore, up to the date of those transactions it is shown by common consent that my conduct was entirely beneficial to the commonwealth. The proofs are, that my speeches and motions were successful at your deliberations; that my resolutions were carried into effect; that thereby decorations came to the city and to all of you as well as to me; and that for these successes you thanked the gods with sacrifices and processions. ,When Philip was driven out of Euboea by your arms, and also,—though these men choke themselves with their denials,—by my policy and my decrees, he cast about for a second plan of attack against Athens ; and observing that we consume more imported corn than any other nation, he proposed to get control of the carrying trade in corn. He advanced towards Thrace, and the first thing he did was to claim the help of the Byzantines as his allies in the war against you. When they refused, declaring with entire truth that the terms of alliance included no such obligation, he set up a stockade against their city, planted artillery, and began a siege.,I will not further ask what was your proper course in those circumstances,—the answer is too obvious. But who sent reinforcements to the Byzantines and delivered them? Who prevented the estrangement of the Hellespont at that crisis? You, men of Athens ; and when I say you, I mean the whole city. Who advised the city, moved the resolutions, took action, devoted himself wholeheartedly and without stint to that business?,I did; and I need not argue how profitable my policy was, for you know it by experience. The war in which we then engaged, apart from the renown it brought to you, made all the necessaries of life more abundant and cheaper than the peace we now enjoy, the peace which these worthies cherish to the disadvantage of the city, in view of future expectations! May those expectations fail! May they share only the blessings for which you men of honest intent supplicate the gods! And may they never bestow upon you any share in the principles they have chosen! Now read of the crowns of the Byzantines and of the Perinthians, conferred by them upon the city for these services.,(The Decree of the Byzantines is read) In the recordership of Bosporichus, Damagetus proposed in the Assembly, with the sanction of the Council, that, whereas the Athenian People in former times have been constant friends of the Byzantines and of their allies and kinsmen the Perinthians, and have conferred many great services upon them, and recently, when Philip of Macedon attacked their land and city to exterminate the Byzantines and Perinthians, burning and devastating the land, they came to our aid with a hundred and twenty ships and provisions and arms and infantry, and extricated us from great dangers, and restored our original constitution and our laws and our sepulchres, ,it be resolved by the People of Byzantium and Perinthus to grant to the Athenians rights of intermarriage, citizenship, tenure of land and houses, the seat of honor at the games, access to the Council and the people immediately after the sacrifices, and immunity from all public services for those who wish to settle in our city; also to erect three statues, sixteen cubits in height, in the Bosporeum, representing the People of Athens being crowned by the Peoples of Byzantium and Perinthus; also to send deputations to the Panhellenic gatherings, the Isthmian, Nemean, Olympian, and Pythian games, and there to proclaim the crown wherewith the Athenian People has been crowned by us, that the Greeks may know the merits of the Athenians and the gratitude of the Byzantines and the Perinthians. ,Read also of the crowns awarded by the inhabitants of the Chersonese . (The Decree of the Chersonesites is read.) The peoples of the Chersonesus inhabiting Sestus, Elaeus, Madytus, and Alopeconnesus, do crown the Council and People of Athens with a golden crown of sixty talents’ value, These can hardly be standard talents. Perhaps they were the later conventional talents, mentioned by Philemon, which were equal to three gold staters or didrachmas (say 4s. 6d.); or perhaps the Chersonesus had an unknown standard of its own; or perhaps the forger of these documents was generous in disbursing other people’s gold. and erect an altar to Gratitude and to the People of Athens, because they have been a contributory cause of all the greatest blessings to the peoples of the Chersonesus, having rescued them from Philip and restored their fatherland, their laws, their freedom, and their temples; also in all time to come they will not fail to be grateful and to do them every service in their power. This decree was passed in Confederate Council. ,Thus my considered policy was not only successful in delivering the Chersonese and Byzantium, in preventing the subjugation of the Hellespont to Philip, and in bringing distinction to the city, but it exhibited to mankind the noble spirit of Athens and the depravity of Philip. For he, the ally of the Byzantines, was besieging them in the sight of all men: could anything be more discreditable and outrageous?,But you, who might with justice have found fault with them for earlier acts of trespass, so far from being vindictive and deserting them in their distress, appeared as their deliverers, and by that conduct won renown,—the goodwill of the whole world. Moreover all know that you have awarded crowns to many politicians; but no one can name any man—I mean any statesman or orator—except me, by whose exertions the city itself has been crowned.,I wish to show you that the attack Aeschines made on the Euboeans and the Byzantines by raking up old stories of their disobliging conduct towards you, was mere spiteful calumny,—not only because, as I think you all must know, those stories are false, but because, even if they were entirely true, the merits of my policy are not affected,—by relating, with due brevity, two or three of the noble actions of your own commonwealth; for the public conduct of a state, like the private conduct of a man, should always be guided by its most honor able traditions.,When the Lacedaemonians, men of Athens, had the supremacy of land and sea, and were holding with governors and garrisons all the frontiers of Attica, Euboea, Tanagra, all Boeotia, Megara, Aegina, Ceos, and the other islands, for at that time Athens had no ships and no walls, you marched out to Haliartus, Haliartus, 395 B.C.; Corinth, 394 B.C.; Decelean war, the last period, 4l3-404, of the Peloponnesian war, when the Spartans held the fortified position of Decelea in Attica . and again a few days later to Corinth . The Athenians of those days had good reason to bear malice against the Corinthians and the Thebans for their conduct during the Decelean War; but they bore no malice whatever.,Yet in making both these expeditions, Aeschines, they were not requiting benefits received, and they knew they were taking risks. They did not use those pleas as excuses for deserting men who had sought their protection. For the sake of honor and glory they willingly encountered those perils,—a righteous and a noble resolve! For every man death is the goal of life, though he keep himself cloistered in his chamber; but it behoves the brave to set their hands to every noble enterprise, bearing before them the buckler of hope, and to endure gallantly whatever fate God may allot.,So your forefathers played their part; so also did the elder among yourselves. The Lacedaemonians were no friends or benefactors of ours; they had done many grievous wrongs to our commonwealth; but when the Thebans, after their victory at Leuctra, threatened to exterminate them, you balked that revenge, without fear of the prowess and high repute of the Thebans, without thought of the past misdeeds of the people for whom you imperilled yourselves. ,And so you taught to all Greece the lesson that, however gravely a nation may have offended against you, you keep your resentment for proper occasions, but if ever their life or their liberty is endangered, you will not indulge your rancor or take your wrongs into account. Not only towards the Lacedaemonians have you so demeaned yourselves; but when the Thebans were trying to annex Euboea, you were not indifferent; you did not call to mind the injuries you had suffered from Themiso and Theodorus in the matter of Oropus; you carried aid even to them. That was in the early days of the volunteer trierarchs, of whom I was one; but I say nothing of that now.,Your deliverance of the island was a generous act, but still more generously, when you had their lives and their cities at your mercy, you restored them honestly to men who had sinned against you, forgetting your wrongs where you found yourselves trusted. I pass over ten thousand instances I could cite,—battles by sea, expeditions by land, campaigns of ancient date and of our own times, in all of which Athens engaged herself for the freedom and salvation of Greece .,Having before my eyes the spectacle of a city in all those great enterprises ready to fight the battles of her neighbors, what advice was I to give and what policy to urge, when her deliberations in some measure concerned herself? To bear malice against men who were seeking deliverance? To search for excuses for deserting the common cause? Should I not have deserved death if even in word I had sought to tarnish our honor able traditions? In word, I say; for the deed you would never have done. of that I am well assured, for if you so wished, what stood in your way? Was it not in your power? Were not Aeschines and his friends there to advise you?,I will now return to my next ensuing public actions; consider them once again in relation to the best interests of the commonwealth. Observing that the navy was going to pieces, that the wealthy were let off with trifling contributions, while citizens of moderate or small means were losing all they had, and that as a result the government was missing its opportunities, I made a statute under which I compelled the wealthy to take their fair share of expense, stopped the oppression of the poor, and, by a measure of great public benefit, caused your naval preparations to be made in good time.,Being indicted for this measure, I stood my trial before this court and was acquitted, the prosecutor not getting the fifth part of the votes. Now how much money do you think the first, second, and third classes of contributors on the Naval Boards offered me not to propose the measure, or, failing that, to put it on the list and then drop it on demurrer ὑπωμοσία, in general an affidavit to arrest proceedings; here the oath taken in the Assembly by the party engaging to prosecute the author of a law or a decree for violation of the constitution. Its effect was to keep the law in abeyance, at whatever stage it had arrived, until the suit was decided. ?\\b It was so large a sum, men of Athens, that I hardly like to name it.,It was natural that they should make this attempt. Under the former statutes they might discharge their public services in groups of sixteen, spending little or nothing themselves, but grinding down the needy citizens, whereas by my statute they had to return the full assessment according to their means, and a man who was formerly one of sixteen contributors to a single trireme—for they were dropping the term trierarch and calling themselves contributors-might have to furnish two complete vessels. They offered any amount to get the new rules abrogated and escape their just obligation. ,Read first the decree, for which I was indicted and tried, and then the schedules as compiled under the old statute under my statute. (The Decree is read) In the archonship of Polycles, on the sixteenth of the month Boëdromion, the tribe Hippothontis holding the presidency, Demosthenes, son of Demosthenes, of Paeania, introduced a bill to amend the former law constituting the syndicates for the equipment of triremes. The bill was passed by the Council and the People, and Patrocles of Phlya indicted Demosthenes for a breach of the constitution, and, not obtaining the required proportion of votes, paid the fee of five hundred drachmas. Now read that fine schedule. (The Old Schedule is read) The trierarchs to be called up, sixteen for each trireme, from the associations of joint contributors, from the age of twenty-five to that of forty, paying equal contributions to the public service. ,Now read for comparison the schedule under my statute. (The New Schedule is read) The trierarchs to be chosen according to the assessment of their property at ten talents to a trireme; if the property be assessed above that sum, the public service shall be fixed proportionately up to three triremes and a tender. The same proportion shall be observed where those whose property is under ten talents form a syndicate to make up that sum. ,Do you think it was a trifling relief I gave to the poor, or a trifling sum that the rich would have spent to escape their obligation? I pride myself not only on my refusal of compromise and on my acquittal, but also on having enacted a beneficial law and proved it such by experience. During the whole war, while the squadrons were organized under my regulations, no trierarch made petition as aggrieved, or appeared as a suppliant in the dockyard temple, dockyard temple: lit. temple of (Artemis) Munichia: the Bluejackets’ Church at Peiraeus. or was imprisoned by the Admiralty, and no ship was either abandoned at sea and lost to the state, or left in harbor as unseaworthy.,Such incidents were frequent under the old regulations, because the public services fell upon poor men, and impossible demands were often made. I transferred the naval obligations from needy to well-to-do people, and so the duty was always discharged. I also claim credit for the very fact that all the measures I adopted brought renown and distinction and strength to the city, and that no measure of mine was invidious, or vexatious, or spiteful, or shabby and unworthy of Athens .,You will find that I maintained the same character both in domestic and in Hellenic policy. At home I never preferred the gratitude of the rich to the claims of the poor; in foreign affairs I never coveted the gifts and the friendship of Philip rather than the common interests of all Greece .,My remaining task, I think, is to speak of the proclamation and of the audit; for I hope that what I have already said has been sufficient to satisfy you that my policy was the best, and that I have been the people’s friend, and zealous in your service. Yet I pass by the most important of my public actions, first, because I conceive that my next duty is to submit my explanations in respect of the actual charge of illegality, secondly, because, though I say nothing further about the rest of my policy, your own knowledge will serve my purpose equally well.,As for Aeschines’ topsy-turvy miscellany of arguments about the statutes transcribed for comparison, The laws alleged to be violated were posted in court side by side with the law or decree which was the object of the prosecution. I vow to Heaven that I do not believe that you understand the greater part of them, and I am sure they were quite unintelligible to me. I can only offer a plain, straightforward plea on the rights of the matter. So far from claiming, as he invidiously suggested just now, that I am not to be called to account, I fully admit that all my life long I have been accountable for all my official acts and public counsels; ,but for the donations that I promised and gave at my own expense I do say that I am not accountable at any time— you hear that, Aeschines—nor is any other man, though he be one of the nine archons. Is there any law so compact of iniquity and illiberality that, when a man out of sheer generosity has given away his own money, it defrauds him of the gratitude he has earned, drags him before a set of prying informers, and gives them authority to hold an audit of his free donations? There is no such law. If he contradicts me, let him produce the law, and I will be satisfied and hold my peace.,But no, the law does not exist, men of Athens ; only this man, with his pettifogging spite, because, when I was in charge of the theatric fund, I added gifts of my own to that fund, says, Ctesiphon gave him a vote of thanks before he had rendered his accounts. Yes, but the vote of thanks did not concern the accounts which I had to render; it was for my own donations, you pettifogger! But you were also a Commissioner of Fortifications. Why, that is how I earned my vote of thanks: I made a present of the money I had spent, and did not charge it to the public account. The account requires an audit and checkers; the benefaction deserves gratitude and formal thanks, and that is the very reason for Ctesiphon ’s proposition.,That this distinction is recognized both in the statutes and in your moral feelings I can prove by many instances. Nausicles, for example, has been repeatedly decorated by you for the money he spent out of his own pocket when serving as military commander. When Diotimus, and on another occasion Charidemus, had made a present of shields, they were crowned. Then there is our friend Neoptolemus, who has received distinctions for donations given by him as Commissioner for sundry public works. It would be quite intolerable that it should either be illegal for a man holding any office to make presents to the government, or that, when he has made them, instead of receiving thanks, he should be subjected to an audit.,To prove the truth of my statement, please take and read the actual words of the decrees made in the cases I have cited. Read. (Sundry Decrees are read) Archonship of Demonicus of Phlya, on the twenty-sixth day of Boedromion, with sanction of Council and People: Callias of Phrearrii proposed that the Council and People resolve to crown Nausicles, the commander of the infantry, because, when Philo, the official paymaster, was prevented by storms from sailing with pay for the two thousand Athenian infantry serving in Imbros to assist the Athenian residents in that island, he paid them from his private means, and did not send in a claim to the people; and that the crown be proclaimed at the Dionysia at the performance of the new tragedies. , Proposed by Callias of Phrearrii, and put to vote by the presidents, with sanction of Council: that, whereas Charidemus, dispatched to Salamis in command of the infantry, and Diotimus, commanding the cavalry, when in the battle at the river some of the soldiers had been disarmed by the enemy, did at their own expense arm the younger men with eight hundred shields, it be resolved by the Council and People to crown Charidemus and Diotimus with a golden crown, and to proclaim it at the great Panathenaea during the gymnastic contest, and at the Dionysia at the performance of the new tragedies; and that the proclamation be entrusted to the judicial archons, the presidents, and the stewards of the festival. ,Every one of the persons mentioned, Aeschines, was liable to audit in respect of the office he held, but not of the services for which he was decorated. It follows that I am not liable; for, surely, I have the same rights under the same conditions as anybody else! I made donations. For those donations I am thanked, not being subject to audit for what I gave. I held office. Yes, and I have submitted to audit for my offices, though not for my gifts. Ah, but perhaps I was guilty of official misconduct? Well, the auditors brought me into court—and no complaint from you! ,To prove that Aeschines himself testifies that I have been crowned for matters in which I was audit-free, take and read the whole of the decree that was drawn in my favor. The proof that his prosecution is vindictive will appear from those sentences in the provisional decree which he has not indicted. Read. (The Decree is read) In the archonship of Euthycles, on the twenty-third day of Pyanepsion, the tribe Oeneis then holding the presidency, Ctesiphon , son of Leosthenes, of Anaphlystus, proposed that, whereas Demosthenes, son of Demosthenes, of Paeania, having been appointed superintendent of the repair of the fortifications, and having spent upon the works three talents from his private means, has made the same a benevolence to the people; and whereas, having been appointed treasurer of the Theatrical Fund, he gave to the representatives of all the tribes one hundred minas for sacrifices, it be resolved by the Council and People of Athens to commend the said Demosthenes, son of Demosthenes, of Paeania, for his merits and for the generosity which he has constantly displayed on every occasion towards the People of Athens, and to crown him with a golden crown, and to proclaim the crown in the theatre at the Dionysia at the performance of the new tragedies and that the proclamation be entrusted to the steward of the festival. ,Here, then, are my donations, in the decree—but not in your indictment. Your prosecution is directed to the rewards which the Council says that I ought to receive for them. Acceptance of gifts you admit to be legal; gratitude for gifts you indict for illegality. In Heaven’s name, what do we mean by dishonesty and malignity, if you are not dishonest and maligt?,As for the proclamation in the Theatre, I will not insist that thousands of names have been a thousand times so proclaimed, nor that I myself have been crowned again and again before now. But, really now, are you so unintelligent and blind, Aeschines, that you are incapable of reflecting that a crown is equally gratifying to the person crowned wheresoever it is proclaimed, but that the proclamation is made in the Theatre merely for the sake of those by whom it is conferred? For the whole vast audience is stimulated to do service to the commonwealth, and applauds the exhibition of gratitude rather than the recipient; and that is the reason why the state has enacted this statute. Please take and read it. (The Statute is read In cases where crowns are bestowed by any of the townships, the proclamation of the crown shall be made within the respective townships, unless the crown is bestowed by the People of Athens or by the Council, in which case it shall be lawful to proclaim it in the Theatre at the Dionysia. ,You hear, Aeschines, how the statute expressly makes an exception: persons named in any decree of the Council or the Assembly always excepted. They are to be proclaimed. Then why this miserable pettifogging? Why these insincere arguments? Why do you not try hellebore for your complaint? Are you not ashamed to prosecute for spite, not for crime; misquoting this statute, curtailing that statute, when they ought to be read in their entirety to a jury sworn to vote according to their direction?,And, while behaving like that, you treat us to your definition of all the qualities proper to a patriotic politician—as though you had bespoken a statue according to specification, and it had been delivered without the qualities specified ! As though talk, not deeds and policy, were the criterion of patriotism ! And then you raise your voice, like a clown at a carnival, like a clown at a carnival: lit., as from a wagon, in the procession at a Dionysiac festival, when coarse raillery was customary. A similar expression is used in Dem. 18.11 and Dem. 18.124 . and pelt me with epithets both decent and obscene, suitable for yourself and your kindred, but not for me. ,Here is another point, men of Athens . The difference between railing and accusation I take to be this: accusation implies crimes punishable by law; railing, such abuse as quarrelsome people vent upon one another according to their disposition. These law courts, if I am not mistaken, were built by our ancestors, not that we should convene you here to listen to us taunting one another with the secret scandal of private life, but that we should here bring home to the guilty offences against the public weal.,Aeschines knows that as well as I do; but he has a keener taste for scurrility than for accusation. However, even in that respect he deserves to get as good as he gives. I will come to that presently; meantime I will ask him just one question. Are we to call you the enemy of Athens, Aeschines, or my enemy? Mine, of course. Yet you let slip your proper opportunities of bringing me to justice on behalf of the citizens, if I had done wrong, by audit, by indictment, by any sort of legal procedure; ,but here, where I am invulnerable on every ground, by law, by lapse of time, by limitation, by many earlier judgements covering every point, by default of any previous conviction for any public offence, here, where the country must take her share in the repute or disrepute of measures that were approved by the people, here you have met me face to face. You pose as my enemy; are you sure you are not the enemy of the people? ,A righteous and conscientious verdict is now sufficiently indicated; but I have still, as it seems—not because I have any taste for railing, but because of his calumnies—to state the bare necessary facts about Aeschines, in return for a great many lies. I must let you know who this man, who starts on vituperation so glibly—who ridicules certain words of mine though he has himself said things that every decent man would shrink from uttering—really is, and what is his parentage.,Why, if my calumniator had been Aeacus, or Rhadamanthus, or Minos, instead of a mere scandalmonger, a market-place loafer, a poor devil of a clerk, he could hardly have used such language, or equipped himself with such offensive expressions. Hark to his melodramatic bombast: Oh, Earth! Oh, Sun! Oh, Virtue, and all that vaporing; his appeals to intelligence and education, whereby we discriminate between things of good and evil report —for that was the sort of rubbish you heard him spouting.,Virtue! you runagate; what have you or your family to do with virtue? How do you distinguish between good and evil report? Where and how did you qualify as a moralist? Where did you get your right to talk about education? No really educated man would use such language about himself, but would rather blush to hear it from others; but people like you, who make stupid pretensions to the culture of which they are utterly destitute, succeed in disgusting everybody whenever they open their lips, but never in making the impression they desire.,I am at no loss for information about you and your family; but I am at a loss where to begin. Shall I relate how your father Tromes was a slave in the house of Elpias, who kept an elementary school near the Temple of Theseus, and how he wore shackles on his legs and a timber collar round his neck? or how your mother practised daylight nuptials in an outhouse next door to Heros the bone-setter, Heros the bone-setter: this interpretation is doubtful; it assumes (1) identity with a person called, more respectfully, Heros the physician, in a similar passage of the speech On the Embassy, Dem. 19 ; (2) that καλαμίτης may mean one who uses splints ( κάλαμοι ). Otherwise: near the shrine (or statue) of the hero Calamites—unknown elsewhere, but perhaps identical with the Lycian Hero Physician. See Essay 6. in Goodwin’s edition. and so brought you up to act in tableaux vivants and to excel in minor parts on the stage? However, everybody knows that without being told by me. Shall I tell you how Phormio the boatswain, a slave of Dio of Phrearrii, uplifted her from that chaste profession? But I protest that, however well the story becomes you, I am afraid I may be thought to have chosen topics unbecoming to myself.,I will pass by those early days, and begin with his conduct of his own life; for indeed it has been no ordinary life, but such as is an abomination to a free people. Only recently— recently, do I say? Why it was only the day before yesterday when he became simultaneously an Athenian and an orator, and, by the addition of two syllables, transformed his father from Tromes to Atrometus, and bestowed upon his mother the high sounding name of Glaucothea, although she was universally known as the Banshee, a nickname she owed to the pleasing diversity of her acts and experiences—it can have no other origin.,You were raised from servitude to freedom, and from beggary to opulence, by the favor of your fellow-citizens, and yet you are so thankless and ill-conditioned that, instead of showing them your gratitude, you take the pay of their enemies and conduct political intrigues to their detriment. I will not deal with speeches which, on a disputable construction, may be called patriotic, but I will recall to memory acts by which he was proved beyond doubt to have served your enemies.,You all remember Antiphon, the man who was struck off the register, and came back to Athens after promising Philip that he would set fire to the dockyard. When I had caught him in hiding at Peiraeus, and brought him before the Assembly, this maligt fellow raised a huge outcry about my scandalous and undemocratic conduct in assaulting citizens in distress and breaking into houses without a warrant, and so procured his acquittal.,Had not the Council of the Areopagus, becoming aware of the facts, and seeing that you had made a most inopportune blunder, started further inquiries, arrested the man, and brought him into court a second time, the vile traitor would have slipped out of your hands and eluded justice, being smuggled out of the city by our bombastic phrase-monger. As it was, you put him on the rack and then executed him, and you ought to have done the same to Aeschines.,In fact, the Council of the Areopagus knew well that Aeschines had been to blame throughout this affair, and therefore when, after choosing him by vote to speak in support of your claims to the Temple at Delos, by a misapprehension such as has often been fatal to your public interests, you invited the cooperation of that Council and gave them full authority, they promptly rejected him as a traitor, and gave the brief to Hypereides. On this occasion the ballot was taken at the altar, and not a single vote was cast for this wretch.,To prove the truth of my statement, please call the witnesses. (The Depositions are read) We, Callias of Sunium, Zeno of Phlya, Cleon of Phalerum, Demonicus of Marathon, on behalf of all the councillors, bear witness for Demosthenes that, when the people elected Aeschines state-advocate before the Amphictyons in the matter of the temple at Delos, we in Council judged Hypereides more worthy to speak on behalf of the state, and Hypereides was accordingly commissioned. ,Thus by rejecting this man from his spokesmanship, and giving the appointment to another, the Council branded him as a traitor and an enemy to the people. So much for one of his spirited performances. Is it not just like the charges he brings against me? Now let me remind you of another. Philip had sent to us Pytho of Byzantium in company with an embassy representing all his allies, hoping to bring dishonor upon Athens and convict her of injustice. Pytho was mightily confident, denouncing you with a full spate of eloquence, but I did not shrink from the encounter. I stood up and contradicted him, refusing to surrender the just claims of the commonwealth, and proving that Philip was in the wrong so conclusively that his own allies rose and admitted I was right; but Aeschines took Philip’s side throughout, and bore witness, even false witness, against his own country.,Nor did that satisfy him. At a later date he was caught again in the company of the spy Anaxinus at the house of Thraso. Yet a man who secretly met and conversed with a spy sent by the enemy must have been himself a spy by disposition and an enemy of his country. To prove the truth of my statement, please call the witnesses. (The Depositions are read) Teledemus, son of Cleon, Hypereides, son of Callaeschrus, Nicomachus, son of Diophantus, bear witness for Demosthenes, and have taken oath before the Generals that to their knowledge Aeschines, son of Atrometus, of Cothocidae, comes by night to the house of Thraso and holds communication with Anaxinus, who has been proved to be a spy from Philip. These depositions were lodged with Nicias on the third day of Hecatombaeon. ,I omit thousands of stories that I could tell you about him. The fact is, I could cite many clear instances of his conduct at that time, helping the enemy and maligning me; only it is not your way to score up such offences for accurate remembrance and due resentment. You have a vicious habit of allowing too much indulgence to anyone who chooses by spiteful calumnies to trip up the heels of a man who gives you good advice. You give away a sound policy in exchange for the entertainment you derive from invective; and so it is easier and safer for a public man to serve your enemies and pocket their pay than to choose and maintain a patriotic attitude. ,Though it was a scandalous shame enough, God knows, openly to take Philip’s side against his own country even before the war, make him a present, if you choose, make him a present of that. But when our merchantmen had been openly plundered, when the Chersonese was being ravaged, when the man was advancing upon Attica, when there could no longer be any doubt about the position, but war had already begun—even after that this maligt mumbler of blank verse can point to no patriotic act. No profitable proposition, great or small, stands to the credit of Aeschines. If he claims any, let him cite it now, while my hour-glass hour-glass, the clepsydra or water-clock, used to measure the time allowed by the court to each speaker. runs. But there is none. Now one of two things: either he made no alternative proposal because he could find no fault with my policy, or he did not disclose his amendments because his object was the advantage of the enemy. ,Did he then refrain from speech as well as from moving resolutions, when there was any mischief to be done? Why, no one else could get in a word! Apparently the city could stand, and he could do without detection, almost anything; but there was one performance of his that really gave the finishing touch to his earlier efforts. On that he has lavished all his wealth of words, citing in full the decrees against the Amphissians of Locri, in the hope of distorting the truth. But he can never disguise it. No, Aeschines, you will never wash out that stain; you cannot talk long enough for that! ,In your presence, men of Athens, I now invoke all the gods and goddesses whose domain is the land of Attica . I invoke also Pythian Apollo, the ancestral divinity of this city, and I solemnly beseech them all that, if I shall speak the truth now, and if I spoke truth to my countrymen when first I saw this miscreant putting his hand to that transaction—for I knew it, I knew it instantly—they may grant to me prosperity and salvation. But if with malice or in the spirit of personal rivalry I lay against him any false charge, I pray that they may dispossess me of everything that is good. ,This imprecation I address to Heaven, and this solemn averment I now make, because, though I have letters, deposited in the Record office, enabling me to offer absolute proof, and though I am sure that you have not forgotten the transaction, I am afraid that his ability may be deemed inadequate for such enormous mischief. That mistake was made before, when by his false reports he contrived the destruction of the unhappy Phocians.,The war at Amphissa, that is, the war that brought Philip to Elatea, and caused the election, as general of the Amphictyons, of a man who turned all Greece upside down, was due to the machinations of this man. In his own single person he was the author of all our worst evils. I protested instantly; I raised my voice in Assembly; I cried aloud, You are bringing war into Attica, Aeschines, an Amphictyonic war; but a compact body of men, sitting there under his direction, would not let me speak, and the rest were merely astonished and imagined that I was laying an idle charge in private spite.,Men of Athens, you were not allowed to hear me then; but now you must and shall hear what was the real nature of that business, what was the purpose of the conspiracy, and how it was accomplished. You will see how skilfully it was contrived; you will get the benefit of new insight into your own politics and you will form an idea of the supreme craftiness of Philip. ,For Philip there could be no end or quittance of hostilities with Athens unless he should make the Thebans and Thessalians her enemies. Now, aIthough your commanders were conducting the war against him without ability and without success, he was vastly distressed both by the campaign and by the privateers; for he could neither export the products of his own country, nor import what he needed for himself.,At that time he had no supremacy at sea, nor could he reach Attica by land unless the Thessalians followed his banner and the Thebans gave him free passage. In spite of his successes against the commanders you sent out, such as they were—I have nothing to say of their failure—he found himself in trouble by reason of conditions of locality and of the comparative resources of the two combatants.,Now, if he should invite the Thebans or the Thessalians to take up his private quarrel and march against you, he could expect no attention; but if he should espouse their joint grievances and be chosen as their leader, he might hope to succeed by a mixture of deception and persuasion. Very well; he sets to work—and observe how cleverly he managed it—to throw the Pylaean Congress into confusion and to implicate the Amphictyonic Council in warfare, feeling certain that they would immediately beg him to deal with the situation.,If, however, the question should be introduced by any of the commissioners of religion sent by him or by any allies of his, the Thebans and Thessalians, as he expected, would be suspicious and all on their guard; but, if the operator should be an Athenian, representing his opponents, he conceived that he would easily escape detection. And such was the actual result. ,How did he manage it? By hiring Aeschines. Nobody, of course, had any inkling; nobody was watching— according to your usual custom! Aeschines was nominated for the deputation to Thermopylae ; three or four hands were held up, and he was declared elected. He repaired to the Council, invested with all the prestige of Athens, and at once, putting aside and disregarding everything else, addressed himself to the business for which he had taken pay. He concocted a plausible speech about the legendary origin of the consecration of the Cirrhaean territory, and by this narration induced the commissioners, men unversed in oratory and unsuspicious of consequences, ,to vote for a tour of survey of the land which the Amphissians said they were cultivating because it belonged to them, while Aeschines accused them of intruding on consecrated ground. It is not true that these Locrians w ere meditating any suit against Athens, or any other action such as he now falsely alleges in excuse. You will find a proof of his falsehood in this argument:—of course it was not competent for the Locrians to take proceedings against Athens without serving a summons. Well, who served it? From what office was it issued? Name anyone who knows; point him out. You cannot; it was a false and idle pretext of yours.,With Aeschines as their trusty guide, the Amphictyons began their tour of the territory; but the Locrians fell upon them, were within an ace of spearing the whole crowd, and did actually seize and carry off the sacred persons of several commissioners. Complaints were promptly laid, and so war against the Amphissians was provoked. At the outset Cottyphus was commander of an army composed of Amphictyons; but some divisions never joined, and those who joined did nothing at all. The persons engaged in the plot, mostly scoundrels of old standing from Thessaly and other states, prepared to put the war into Philip’s hands at the next congress.,They found a plausible pretext: you must either, they said, pay contributions to a war-chest, maintain mercenary forces, and levy a fine on all recusants, or else elect Philip as commander-in-chief: and so, to cut a long story short, elected he was on this plea. He lost no time, collected his army, pretended to march to Cirrha, and then bade the Cirrhaeans and the Locrians alike good-bye and good luck, and seized Elatea.,When the Thebans saw the trick, they promptly changed their minds and joined our side; otherwise the whole business would have descended upon Athens like a torrent from the hills. In fact, the Thebans checked him for the moment; and for that relief, men of Athens, you have first and chiefly to thank the kindness of some friendly god, but in a secondary degree, and so far as one man could help, you have to thank me. Hand me those decrees, with the dates of the several transactions. They will show you what a mass of trouble this consummate villain provoked; and yet he was never punished. ,Please read the decrees. (Sundry Resolutions of the Amphictyons are read) In the priesthood of Cleinagoras, at the spring session, it was resolved by the Wardens and the Assessors of the Amphictyons, and by the General Synod of the Amphictyons, that, whereas Amphissians are encroaching upon the sacred territory and are sowing and grazing the same, the Wardens and Assessors shall attend and mark out the boundaries with pillars, and shall forbid the Amphissians hereafter to encroach. , In the priesthood of Cleinagoras, at the spring session, it was resolved by the Wardens, Assessors, and General Synod that whereas the Amphissians who have occupied the sacred territory are tilling and grazing the same, and, when forbidden to do so, have appeared in arms and resisted the common assembly of the Greeks by force, and have actually wounded some of them, the general appointed by some of the Amphictyons, Cottyphus the Arcadian, shall go as an ambassador to Philip of Macedon and request him to come to the help of Apollo and the Amphictyons, that he may not suffer the god to be outraged by the impious Amphissians; he shall also announce that Philip is appointed General with full powers by the Greeks who are members of the Assembly of the Amphictyons. Now read the dates of these transactions. They are all dates at which he was or spokesman at the Congress of Thermopylae . (The Record of Dates is read) Archonship of Mnesitheides, on the sixteenth of the month Anthesterion. ,Now hand me the letter which Philip dispatched to his Peloponnesian allies, when the Thebans disobeyed him. Even that letter will give you a clear proof that he was concealing the true reasons of his enterprise, namely his designs against Greece, and especially against Thebes and Athens, and was only pretending zeal for the national interests as defined by the Amphictyonic Council. But the man who provided him with that basis of action and those pretexts was Aeschines. Read. ,(Philip’s Letter is read) Philip, king of Macedonia, to the public officers and councillors of the allied Peloponnesians and to all his other Allies, greeting. Since the Ozolian Locrians, settled at Amphissa, are outraging the temple of Apollo at Delphi and come in arms to plunder the sacred territory, I consent to join you in helping the god and in punishing those who transgress in any way the principles of religion. Therefore meet under arms at Phocis with forty days’ provisions in the next month, styled Lous by us, Boedromion by the Athenians, and Panemus by the Corinthians. Those who, being pledged to us, do not join us in full force, we shall treat as punishable. Farewell. ,You see how he avoids personal excuses, and takes shelter in Amphictyonic reasons. Who gave him his equipment of deceit? Who supplied him with these pretexts ? Who above all others is to blame for all the ensuing mischief? Who but Aeschines? Then do not go about saying, men of Athens, that these disasters were brought upon Greece by Philip alone. I solemnly aver that it was not one man, but a gang of traitors in every state.,One of them was Aeschines; and, if I am to tell the whole truth without concealment, I will not flinch from declaring him the evil genius of all the men, all the districts, and all the cities that have perished. Let the man who sowed the seed bear the guilt of the harvest. I marvel that you did not avert your faces the moment you set eyes on him; only, as it seems, there is a cloud of darkness between you and the truth.,In dealing with his unpatriotic conduct I have approached the question of the very different policy pursued by myself. For many reasons you may fairly be asked to listen to my account of that policy, but chiefly because it would be discreditable, men of Athens, that you should be impatient of the mer e recital of those arduous labors on your behalf which I had patience to endure.,When I saw that the Thebans, and perhaps even the Athenians, under the influence of the adherents of Philip and the corrupt faction in the two states, were disregarding a real danger that called for earnest vigilance, the danger of permitting Philip’s aggrandizement, and were taking no single measure of precaution, but were ready to quarrel and attack each other, I persistently watched for opportunities of averting that danger, not merely because my own judgement warned me that such solicitude was necessary, ,but because I knew that Aristophon, and after him Eubulus, had always wished to promote a good understanding between Athens and Thebes . In that regard they were always of one mind, despite their constant disagreement on other points of policy. While those statesmen were alive, Aeschines, you pestered them with your flattery, like the sly fox you are; now they are dead, you denounce them, unaware that, when you reproach me with a Theban policy, your censure does not affect me so much as the men who approved of a Theban alliance before I did. But that is a digression.,I say that, when Aeschines had provoked the war in Amphissa, and when his associates had helped him to aggravate our enmity towards Thebes, the result was that Philip marched against us, in pursuance of the purpose for which they had embroiled the states, and that, if we had not roused ourselves a little just in time, we could never have retrieved our position; so far had these men carried the quarrel. You will better understand the state of feeling between the two cities, when you have heard the decrees and the answers sent thereto. Please take and read these papers. ,(The Decrees are read) In the archonship of Heropythus, on the twenty-fifth day of the month Elaphebolion, the tribe Erechtheis then holding the presidency, on the advice of the Council and the Generals: whereas Philip has captured so me of the cities of our neighbors and is besieging others, and finally is preparing to advance against Attica, ignoring our agreement with him, and is meditating a breach of his oaths and of the peace, violating all mutual pledges, be it resolved by the Council and People to send ambassadors to confer with him and to summon him to preserve in particular his agreement and compact with us, and, failing that, to give the City time for decision and to conclude an armistice until the month of Thargelion. The following members of Council were chosen: Simus of Anagyrus, Euthydemos of Phylae, Bulagoras of Alopece. , In the archonship of Heropythus, on the thirtieth of the month Munychion, on the advice of the Commander-in-chief: whereas Philip aims at setting the Thebans at variance with us, and has prepared to march with all his forces to the parts nearest to Attica, violating his existing arrangements with us, be it resolved by the Council and People to send a herald and ambassadors to request and exhort him to conclude an armistice, in order that the People may decide according to circumstances; for even now the People have not decided to send a force if they can obtain reasonable terms. The following were chosen from the Council: Nearchus, son of Sosinomus, Polycrates, son of Epiphron; and as herald from the People, Eunomus of Anaphlystus. ,Now read the replies. (The Reply to the Athenians is read) Philip, King of Macedonia, to the Council and People of Athens, greeting.—I am not ignorant of the policy which you have adopted towards us from the first, nor of your efforts to win over the Thessalians and Thebans, and the Boeotians as well. They, however, are wiser, and will not submit their policy to your dictation, but take their stand upon self-interest. And now you change your tactics, and send ambassadors with a herald to me, reminding me of our compact and asking for an armistice, though we have done you no wrong. However, after hearing your ambassadors, I accede to your request, and am ready to conclude an armistice, if you will dismiss your evil counsellors, and punish them with suitable degradation. Farewell. ,(The Reply to the Thebans is read) Philip, King of Macedonia, to the Council and People of Thebes, greeting.—I have received your letter, in which you renew goodwill and peace with me. I understand, however, that the Athenians are displaying the utmost eagerness in their desire to win your acceptance of their overtures. Now formerly I used to blame you for a tendency to put faith in their hopes and to adopt their policy; but now I am glad to learn that you have preferred to be at peace with me rather than to adopt the opinions of others. Especially do I commend you for forming a safer judgement on these matters and for retaining your goodwill toward us, which I expect will be of no small advantage to you, if you adhere to this purpose. Farewell. ,Having, through the agency of these men, promoted such relations between the two cities, and being encouraged by these decrees and these replies, Philip came with his forces and occupied Elatea, imagining that, whatever might happen, you and the Thebans would never come to agreement. You all remember the commotion that ensued at Athens ; nevertheless let me recount some small but essential details. ,Evening had already fallen when a messenger arrived bringing to the presiding councillors presiding councillors: the fifty representatives on the Council of that one of the ten tribes within whose term of administrative duty the meeting fell. the news that Elatea had been taken. They were sitting at supper, but they instantly rose from table, cleared the booths in the marketplace of their occupants, and unfolded the hurdles, unfolded the hurdles: they were tied together hinge-wise, and, when unfolded, formed barriers, either to keep out strangers ( Dem. 59.90 ) or to block streets leading from the marketplace elsewhere than to the Pnyx, where the assembly met (Schol. on Aristoph. Ach. 22 ). Unfolded is a conjectural reading derived from the scholium cited; but no satisfactory explanation is forthcoming of the reading of all MSS., set fire to the hurdles. while others summoned the commanders and ordered the attendance of the trumpeter. The commotion spread through the whole city. At daybreak on the morrow the presidents summoned the Council to the Council House, and the citizens flocked to the place of assembly. Before the Council could introduce the business and prepare the agenda, the whole body of citizens had taken their places on the hill.,The Council arrived, the presiding Councillors formally reported the intelligence they had received, and the courier was introduced. As soon as he had told his tale, the marshal put the question, Who wishes to speak? No one came forward. The marshal repeated his question again and again, but still no one rose to speak, although all the commanders were there, and all the orators, and although the country with her civic voice was calling for the man who should speak for her salvation; for we may justly regard the voice, which the crier raises as the laws direct, as the civic voice of our country.,Now had it been the duty of every man who desired the salvation of Athens to come forward, all of you, aye, every Athenian citizen, would have risen in your places and made your way to the tribune, for that salvation, I am well assured, was the desire of every heart. If that duty had fallen upon the wealthy, the Three Hundred would have risen; if upon those who were alike wealthy and patriotic, the men who thereafter gave those generous donations which signalized at once their wealth and their patriotism.,But, it seems, the call of the crisis on that momentous day was not only for the wealthy patriot but for the man who from first to last had closely watched the sequence of events, and had rightly fathomed the purposes and the desires of Philip; for anyone who had not grasped those purposes, or had not studied them long beforehand, however patriotic and however wealthy he might be, was not the man to appreciate the needs of the hour, or to find any counsel to offer to the people.,On that day, then, the call was manifestly for me. I came forward and addressed you; and I will now ask your careful attention to the speech I then made, for two reasons: first, that you may understand that I, alone among your orators and politicians, did not desert the post of patriotism in the hour of peril, but approved myself as one who in the midst of panic could, both in speech and in suggestion, do what duty bade on your behalf; and secondly, because at the cost of a few minutes of study you may gain experience which will stand you in good stead for your policy in times to come. ,What I said was this. In my judgement the present position of affairs is misunderstood by those who are so much alarmed by the apprehension that all Thebes is at the disposal of Philip. If that were true, I am quite certain that we should have heard of him not at Elatea but on our own frontiers. But I know with certainty that he has come to complete his preparations at Thebes . Let me tell you how he is situated. ,He has at his command all those Thebans whom he was able to win by fraud or corruption; but he cannot by any means prevail upon those who have resisted him from the first and who are still his opponents. His present object, and the purpose for which he has occupied Elatea, is that, by an exhibit ion of his power in the neighborhood of Thebes, and by bringing up armed forces, he may encourage and embolden his friends, and overawe his adversaries, hoping that the latter will yield to intimidation or to compulsion and will so concede what at present they refuse. ,If, I added, at this crisis we are determined to remember all the provocative dealings of the Thebans with us in past time, and to distrust them still on the score of enmity, in the first place, we shall be acting exactly as Philip would beg us to act; and secondly, I am afraid that, if his present opponents give him a favorable reception, and uimously become Philip’s men, both parties will join in an invasion of Attica . If, however, you will listen to my advice, and apply your minds to consideration, but not to captious criticism, of what I lay before you, I believe that you will find my proposals acceptable, and that I shall disperse the perils that overhang our city. ,Let me then tell you what to do. In the first place, get rid of your present terror; or rather direct it elsewhere, and be as frightened as you will for the Thebans. They lie nearer to peril; the danger threatens them first. Next, let all men of military age, and all the cavalry, march out to Eleusis, and show the world that you are under arms. Then your partisans at Thebes will have equal freedom to speak their minds for righteousness’ sake, knowing that, just as the men who have sold their country to Philip are supported by a force at Elatea ready to come to their aid, so also you are in readiness to help men who are willing to fight for independence, and will come to their aid, if they are attacked. ,In the next place, I would have you appoint ten ambassadors, and give them authority, in consultation with the military commanders, to determine the time of the march to Thebes and the conduct of the campaign. Now for my advice on the treatment of the difficulty after the arrival of the ambassadors at Thebes . I beg your careful attention to this. Do not ask any favor of the Thebans: for that the occasion is not creditable. Pledge yourselves to come to their aid at their call, on the ground that they are in extremities, and that we have a clearer foresight of the future than they. And so, if they accept our overtures and take our advice, we shall have accomplished our desires and have acted on a principle worthy of our traditions; while, if success does not fall to our lot, they will have themselves to blame for their immediate blunder, and we shall have done nothing mean or discreditable. ,In those words, or to that effect, I spoke, and left the tribune. My speech was universally applauded, and there was no opposition. I did not speak without moving, nor move without serving as ambassador, nor serve without convincing the Thebans. I went through the whole business from beginning to end, devoting myself ungrudgingly to your service in face of the perils that encompassed our city. Please produce the decree made at that time. ,What part do you wish me to assign to you, Aeschines, and what to myself, in the drama of that great day? Am I to be cast for the part of Battalus, Battalus, perhaps stammerer, a nickname of the nursery; capable also of an indecent interpretation, and therefore maliciously revived by Aeschines. as you dub me when you scold me so scornfully, and you for no vulgar role but to play some hero of legendary tragedy, Cresphontes, or Creon, or, shall we say, Oenomaus, whom you once murdered by your bad acting at Collytus? Anyhow, on that occasion Battalus of Paeania deserved better of his country than Oenomaus of Cothocidae. You were utterly useless; I did everything that became a good citizen. Please read the decree. ,(The Decree of Demosthenes is read In the archonship of Nausicles, the tribe Aeantis then holding the presidency, on the sixteenth day of Scirophorion, Demosthenes, son of Demosthenes, of Paeania, proposed that, whereas Philip of Macedon is proved in the past to have violated the terms of peace agreed to between him and the People of Athens, disregarding his oaths and the principles of equity as recognized among all the Greeks: and whereas he appropriates cities not belonging to him, and has captured in war some that actually belonged to the Athenians without provocation from the Athenian people, and is today making great advances in violence and cruelty, ,for of some Greek cities he overthrows the constitution, putting a garrison in them, others he razes to the ground, selling the inhabitants into slavery, others he colonizes with barbarians instead of Greeks, handing over to them the temples and the sepulchres, acting as might be expected from his nationality and his character and making insolent use of his present fortune, forgetful of how he rose to greatness unexpectedly from a small and ordinary beginning; ,and whereas, so long as the People of Athens saw him seizing barbarian states, belonging to themselves alone, they conceived that their own wrongs were of less account, but now, seeing Greek states outraged or wiped out, they consider it a scandal and unworthy of the reputation of their ancestors to suffer the Greeks to he enslaved; ,therefore be it resolved by the Council and People of Athens, after offering prayers and sacrifices to the gods and heroes who guard the city and country of the Athenians, and after taking into consideration their ancestors’ merits, in that they ranked the preservation of the liberties of Greece above the claims of their own state, that two hundred ships be launched, and that the Admiral sail into the Straits of Thermopylae, and that the General and commander of the cavalry march out with the infantry and cavalry to Eleusis ; also that ambassadors be sent to the other Greeks, but first of all to the Thebans, because Philip is nearest to their territory, ,and exhort them not to be dismayed at Philip, but to hold fast to their own liberty and the liberty of the other Greeks, assuring them t hat the people of Athens, harboring no ill will for previous mutual differences between the states, will help them with troops, money, ammunition, and arms, knowing that, while it is an honor able ambition for Greeks to dispute with each other for the hegemony, yet to be ruled by a man of alien race and to be robbed by him of that hegemony is unworthy both of the reputation of the Greeks and of the merits of their ancestors. ,Furthermore, the People of Athens regard the people of Thebes as in no way alien either in race or in nationality. They remember the services rendered by their own ancestors to the ancestors of the Thebans, for, when the sons of Heracles were dispossessed by the Peloponnesians of their paternal dominion, they restored them, overcoming in battle those who were trying to oppose the descendants of Heracles; and we harbored Oedipus and his family when they were banished; and many other notable acts of kindness have we done to the Thebans. ,Therefore now also the people of Athens will not desert the cause of Thebes and the other Greeks. An alliance shall be arranged with them, and rights of intermarriage established, and oaths exchanged. —Ambassadors appointed: Demosthenes, son of Demosthenes, of Paeania, Hypereides, son of Cleander, of Sphettus, Mnesitheides, son of Antiphanes, of Phrearrii, Democrates, son of Sophilus, of Phlya, Callaeschrus, son of Diotimus, of Cothocidae. ,Such was the first beginning and such the basis of our negotiations with Thebes ; the first, I say, for hitherto the two cities had been dragged by these men into mutual enmity, hatred, and distrust. The decree was made, and the danger that environed the city passed away like a summer cloud. Then was the time therefore for an honest man to point, if he could, to a better way; now cavilling comes too late.,That is the salient difference between the statesman and the charlatan, who are indeed in all respects unlike one another. The statesman declares his judgement before the event, and accepts responsibility to his followers, to fortune, to the chances of the hour, to every critic of his policy. The charlatan holds his peace when he ought to speak, and then croaks over any untoward result.,That then, as I said, was the opportunity for any man who cared for Athens or for honest discussion. But I will make a large concession. If even now any man can point to a better way, nay, if any policy whatever, save mine, was even praticable, I plead guilty. If anyone has now discerned any course which might have been taken profitably then, I admit that I ought not to have missed it. But if there is none, if there never was any, if to this very day no one is able to name any, what was a statesman to do? Surely to choose the best policy among those that were visible and feasible.,That is what I did, Aeschines, when the marshal put the question, Who wishes to speak? He did not ask, Who wishes to rake up old grievances? or, Who wishes to be answerable for the future? In those days you sat speechless at every assembly; I came forward and spoke. You had nothing to say then; very well,—show us our duty now. Tell me what plan I ought to have discovered. Tell me what favorable opportunity was lost to the state by my default. Tell me of any alliance, or any negotiation, to which I ought by preference to have introduced the people.,Bygones are bygones, all the world over. No one proposes deliberation about the past; it is the present and the future that call the statesman to his post. And at that time, as we all thought, there were future perils and there were present perils. Look at the policy I chose in the light of those perils; do not carp at results. The issue depends on the will of a higher Power; the mind of the statesman is manifested in his policy.,You must not accuse me of crime, because Philip happened to win the battle; for the event was in God’s hands, not mine. Show me that I did not adopt, as far as human calculation could go, all the measures that were practicable, or that I did not carry them out with honesty and diligence, and with an industry that overtaxed my strength; or else show me that the enterprises I initiated were not honor able, worthy of Athens, and inevitable. Prove that, and then denounce me; but not till then.,If the hurricane that burst upon us has been too strong, not for us alone, but for every Hellenic state,—what then? As if a shipowner, who had done everything in his power for a prosperous voyage, who had equipped his craft with every appliance he could think of to ensure her safety, should encounter a great storm, and then, because his tackle was overstrained or even shattered, should be accused of the crime of shipwreck! But, he might say, I was not at the helm —nor was I in command of the army— and I could not control fortune, but fortune controls all. ,Here is another point for your consideration. If we were destined to disaster when we fought with the Thebans at our side, what were we to expect if we had lacked even that alliance, and if they had joined Philip, a union for which he exerted all his powers of appeal? And if, after a battle fought three days’ march from the frontier, such danger and such alarm beset the city, what must we have expected after suffering the same defeat within our own borders? Do you not see that, as it was, one, or two, or three days gave the city time for resistance, concentration, recovery, for much that made for deliverance; as it might have been—but I will not mention an experience that we were spared by divine favor, and by the protection of that very alliance which you denounce.,Gentlemen of the jury, all this long story is intended for you, and for that circle of hearers outside the barrier. For this contemptible fellow, I have a short, plain, and sufficient answer. Aeschines, if the future was revealed to you and to nobody else, you should have given us the benefit of your predictions when we were deliberating; if you had no foreknowledge, you are open to the charge of ignorance just like the rest of us. Then what better right have you to denounce me than I to denounce you?,In respect of the business of which I am speaking— and at present I discuss nothing else—I am a better citizen than you, in so far as I devoted myself to a course of action that was uimously approved, neither shirking nor even counting any personal danger. You made no more acceptable suggestion, otherwise mine would not have been adopted; and in carrying out mine you were not of the slightest use. You are proved after the event to have behaved throughout like a worthless and most unpatriotic citizen; and now, by a strange coincidence, those thorough-going enemies of Athens, Aristratus at Naxos and Aristolaus at Thasos, are bringing the friends of Athens to trial, while at Athens itself Aeschines is accusing Demosthenes.,And yet he who built his reputation on the accumulated misfortunes of Greece deserves rather to perish himself than to prosecute his neighbor; and the man who has found his profit in the same emergencies as his country’s foes can make no claim to patriotism. You stand revealed in your life and conduct, in your public performances and also in your public abstinences. A project approved by the people is going forward. Aeschines is speechless. A regrettable incident is reported. Aeschines is in evidence. He reminds one of an old sprain or fracture: the moment you are out of health it begins to be active. ,As he lays so much stress on results, let me venture on a paradox. If it seems extravagant, I beg that you will not be surprised, but that you will still give friendly consideration to what I am saying. Suppose that the future had been revealed to all of us, that every one had known what would happen, and that you, Aeschines, had predicted and protested, and shouted and stormed—though in fact you never opened your mouth—even then the city could not have departed from that policy, if she had any regard for honor, or for our ancestors, or for the days that are to come.,All that can be said now is, that we have failed and that is the common lot of humanity, if God so wills. But then, if Athens, after claiming the primacy of the nations, had run away from her claims, she would have been held guilty of betraying Greece to Philip. If, without striking a blow, she had abandoned the cause for which our forefathers flinched from no peril, is there a man who would not have spat in your face? In your face, Aeschines: not at Athens, not at me!,How could we have returned the gaze of visitors to our city, if the result had been what it is—Philip the chosen lord paramount of all Greece—and if other nations had fought gallantly to avert that calamity without our aid, although never before in the whole course of history had our city preferred inglorious security to the perils of a noble cause?,There is no man living, whether Greek or barbarian, who does not know that the Thebans, or the Lacedaemonians, who held supremacy before them, The Spartan hegemony lasted from 404 to 371, the Theban from 371 to 362. or the king of Persia himself, would cheerfully and gratefully have given Athens liberty to keep what she had and to take what she chose, if only she would do their behest and surrender the primacy of Greece .,But to the Athenians of old, I suppose, such temporizing was forbidden by their heredity, by their pride, by their very nature. Since the world began, no man has ever prevailed upon Athens to attach herself in the security of servitude to the oppressors of mankind however formidable: in every generation she has striven without a pause in the perilous contention for primacy, and honor, and renown.,Such constancy you deem so exemplary, and so congenial to your character, that you still sing the praises of those of your forefathers by whom it was most signally displayed. And you are right. Who would not exult in the valor of those famous men who, rather than yield to a conqueror’s behests, left city and country and made the war-galleys their home; who chose Themistocles, the man who gave them that counsel, as their commander, and stoned Cyrsilus stoned Cyrilus: at Salamis, 479 B.C., when Athens was held by the Persians; see Hdt. 9.5, where, however, the name is Lycides. Not 480 B.C., as Cicero, off. 3.11.48, implies; though the rest of the sentence refers to the conditions of that year. to death for advising obedient submission? Aye, and his wife also was stoned by your wives.,The Athenians of that day did not search for a statesman or a commander who should help them to a servile security: they did not ask to live, unless they could live as free men. Every man of them thought of himself as one born, not to his father and his mother alone, but to his country. What is the difference? The man who deems himself born only to his parents will wait for his natural and destined end; the son of his country is willing to die rather than see her enslaved, and will look upon those outrages and indignities, which a commonwealth in subjection is compelled to endure, as more dreadful than death itself. ,If I had attempted to claim that you were first inspired with the spirit of your forefathers by me, every one would justly rebuke me. But I do not: I am asserting these principles as your principles; I am showing you that such was the pride of Athens long before my time,—though for myself I do claim some credit for the administration of particular measures.,Aeschines, on the other hand, arraigns the whole policy, stirs up your resentment against me as the author of your terrors and your dangers, and, in his eagerness to strip me of the distinction of a moment, would rob you of the enduring praises of posterity. For if you condemn Ctesiphon on the ground of my political delinquency, you yourselves will be adjudged as wrongdoers, not as men who owed the calamities they have suffered to the unkindness of fortune.,But no; you cannot, men of Athens, you cannot have done wrongly when you accepted the risks of war for the redemption and the liberties of mankind; I swear it by our forefathers who bore the brunt of warfare at Marathon, who stood in array of battle at Plataea, who fought in the sea-fights of Salamis and Artemisium, and by all the brave men who repose in our public sepulchres, buried there by a country that accounted them all to be alike worthy of the same honor —all, I say, Aeschines, not the successful and the victorious alone. So justice bids: for by all the duty of brave men was accomplished: their fortune was such as Heaven severally allotted to them. ,And then a disreputable quill-driver like you, wanting to rob me of a distinction given me by the kindness of my fellow citizens, talked about victories and battles and ancient deeds of valor, all irrelevant to the present trial. But I, who came forward to advise my country how to retain her supremacy—tell me, you third-rate tragedian, in what spirit did it beseem me to ascend the tribune? As one who should give to the citizens counsel unworthy of their traditions?,I should have deserved death! Men of Athens, you jurymen are not to judge public and private causes in the same temper. You look at contracts of everyday business in the light of relevant statutes and facts, but at questions of public policy with due regard to the proud traditions of our forefathers. If you feel bound to act in the spirit of that dignity, whenever you come into court to give judgement on public causes, you must bethink yourselves that with his staff and his badge every one of you receives in trust the ancient pride of Athens .,However, in touching upon the achievements of our ancestors, I have passed by some of my decrees and other measures. I will now therefore return to the point at which I digressed. When we reached Thebes we found ambassadors from Philip and from the Thebans and others of his allies already there, our friends panic-stricken, and his friends full of confidence. To prove that this is not a statement made today to serve my own turn, please read the dispatch which the ambassadors sent at the time. ,The prosecutor is so extraordinarily malicious that he gives the credit of any duty successfully performed not to me but to opportunity, but holds me and my bad luck responsible for everything that miscarried. I am a speaker and a statesman, yet it would seem that, in his view, I am to have no credit for the results of the discussion and deliberation, but am solely responsible for all the misadventures of our arms and of our generalship. Can you imagine a cruder or more abominable calumny? Read the dispatch. (The Ambassadors’ Dispatch is read) ,When the Thebans held their assembly, they introduced Philip’s ambassadors first, on the ground that they were in the position of allies. They came forward and made their speech, full of eulogy of Philip, and of incrimination of Athens, and recalled everything you had ever done in antagonism to Thebes . The gist of the speech was that they were to show gratitude to Philip for every good turn he had done to them, and to punish you for the injuries they had suffered, in whichever of two ways they chose— either by giving him a free passage, or by joining in the invasion of Attica . They proved, as they thought, that, if their advice were taken, cattle, slaves, and other loot from Attica would come into Boeotia, whereas the result of the proposals they expected from us would be that Boeotia would be ravaged by the war. They added many other arguments, all tending to the same conclusion.,I would give my life to recapitulate the reply that we made: but I am afraid that, as that crisis is long past, and as you may think that all those transactions are now obliterated as by a flood, you would regard any discussion of them as useless and vexatious. I will only ask you to hear how far we prevailed upon them, and what answer they returned. Take and read this document. (The Reply of the Thebans is read) ,After that, the Thebans invited you to join them. You marched out: you reinforced them. I pass over the incidents of the march: but their reception of you was so friendly that, while their own infantry and cavalry lay outside the walls, they gave you access to their homes, to their citadel, to their wives and children and most precious possessions. On that day the Thebans publicly paid three fine compliments—to your valor, to your righteousness, and to your sobriety. When they decided to fight on your side rather than against you, they adjudged you to be braver men than Philip, and your claim to be more righteous than his; and when they put into your power what they, like all other men, were most anxious to safeguard, namely their wives and their children, they exhibited their confidence in your sobriety.,And thereby, men of Athens, they showed a just appreciation of your character. After the entry of your soldiers no man ever laid even a groundless complaint against them, so soberly did you conduct yourselves. Fighting shoulder to shoulder with them in the two earliest engagements,—the battle by the river, and the winter battle,—you approved yourselves irreproachable fighters, admirable alike in discipline, in equipment, and in determination. Your conduct elicited the praises of other nations, and was acknowledged by yourselves in services of thanksgiving to the gods.,I should like to ask Aeschines a question: when all that was going on, when the whole city was a scene of enthusiasm and rejoicing and thanksgiving, did he take part in the worship and festivity of the populace, or did he sit still at home, grieving and groaning and sulking over public successes? If he was present as one of the throng, surely his behavior is scandalous and even sacrilegious, for after calling the gods to witness that certain measures were very good, he now asks a jury to vote that they were very bad—a jury that has sworn by the gods! If he was not present, he deserves many deaths for shrinking from a sight in which every one else rejoiced. Please read these decrees. (The Decrees appointing a Public Thanksgivingare read) ,So we were engaged in thanksgiving, and the Thebans in the deliverance that they owed to us. The situation was reversed, and a nation that, thanks to the intrigues of Aeschines and his party, seemed on the verge of suing for aid, was now giving aid in pursuance of the advice which you accepted from me. But indeed, what sort of language Philip gave vent to at that time, and how seriously he was discomposed, you shall learn from letters sent by him to Peloponnesus . Please take and read them, that the jury may learn the real effect of my perseverance, of my journeys and hardships, and of that profusion of decrees at which Aeschines was just now scoffing. ,Men of Athens, there have been many great and distinguished orators in your city before my time,—the famous Callistratus, Aristophon, Cephalus, Thrasybulus, and thousands more; but no one of them ever devoted himself to any public business without intermission; the man who moved a resolution would not go on embassy, and the man who went on embassy would not move a resolution. Each of them used to leave himself some leisure, and at the same time some loop-hole, in case anything happened.,What! some one may say, were you so much stronger and bolder than others that you could do everything by yourself? That is not what I mean: but I was so firmly persuaded that the danger which overhung the city was very serious, that it did not seem to me to leave me any room for taking my personal safety into account; but a man, I thought, must be content, without neglecting anything, to do his duty. ,As for myself, I was convinced, presumptuously, perhaps, but convinced I was, that there was no one more competent either to make sound proposals, or to carry them into effect, or to conduct an embassy diligently and honestly: and therefore I took my place in every field of action. Read Philip’s letters. (Philip’s Letters are read) ,To these straits had my policy, Aeschines, reduced Philip: and such was then the language uttered by a man who had hitherto lifted his voice vauntingly against Athens . And for that reason I was deservedly decorated by the citizens. You were present, but said nothing in opposition; and Diondas, who arraigned the grant, did not get the fifth part of the votes. Please read the decrees which were then by that acquittal validated, and which Aeschines never even arraigned. (The Decrees are read) ,These decrees, men of Athens, exhibit the same wording and phrasing as those proposed formerly by Aristonicus, and now by Ctesiphon . Aeschines did not prosecute them himself, nor did he support the accusation of the man who did arraign them. And yet if there is any truth in his present denunciation, he might then have prosecuted Demomeles, the proposer, and Hypereides, with more reason than Ctesiphon , ,who can refer to these precedents, to the decision of the courts, to the observation that Aeschines himself did not prosecute persons who made the same proposals, to the statutory prohibition of repeated prosecution in such cases, and so forth; whereas at that time the issue would have been tried on its merits without such presumptions.,On the other hand, at that time, I imagine, there was no chance of doing what he does now, when out of a lot of old dates and decrees he selects for slanderous purposes any that nobody knew beforehand or would expect to hear cited today, transposes dates, substitutes fictitious reasons for the true reasons of transactions, and so makes a show of speaking to the point.,That trick was not possible then. All speeches must have been made on a basis of truth, within a short time of the facts, when the jury still remembered details and almost knew them by heart. That is why, after shirking inquiry at the time when the events were recent, he has returned to the issue today, expecting, I suppose, that you will conduct a forensic competition rather than an inquiry into political conduct, and that the decision will turn upon diction rather than sound policy. ,Then he resorts to sophistry, and tells you that you must ignore any opinion of himself and me which you brought with you from home; and that, as, when you cast up a man’s accounts, though you anticipate a surplus, you acquiesce in the result if the totals balance, so you must now accept the result of the calculation. Every dishonest contrivance, you will observe, is rotten to the core.,By his ingenious apologue he has admitted that we are both here as acknowledged advocates—I of our country, he of Philip; for if such had not been the view you take of us, he would not have been at pains to convert you.,I shall prove without difficulty that he has no right to ask you to reverse that opinion—not by using counters, for political measures are not to be added up in that fashion, but by reminding you briefly of the several transactions, and appealing to you who hear me as both the witnesses and the auditors of my account. We owe it to that policy of mine which he denounces that, instead of the Thebans joining Philip in an invasion of our country, as everyone expected, they fought by our side and stopped him; ,that, instead of the seat of war being in Attica, it was seven hundred furlongs away on the far side of Boeotia ; that, instead of privateers from Euboea harrying us, Attica was at peace on the sea-frontier throughout the war; and that, instead of Philip taking Byzantium and holding the Hellespont, the Byzantines fought on our side against him.,Do you see any resemblance between this computation of results and your casting up of counters? Are we to cancel the gains to balance the losses, The metaphors here are taken from calculations on the abacus, where subtraction of counters from one side of the board would serve instead of addition to the other. Instead of showing the gains of Athens side by side with her losses, Aeschines would record only the adverse balance. instead of providing that they shall never be forgotten? I need not add that other nations have had experience of that cruelty which is always observable whenever Philip has got people under his heel, whereas you have been lucky enough to enjoy the fruits of that factitious humanity in which he clothed himself with an eye to the future. But I pass that by. ,I will not shrink from observing that any man who wished to bring an orator to the proof honestly, and not merely to slander him, would never have laid such charges as you have alleged, inventing analogies, and mimicking my diction and gestures. The fate of Greece, forsooth, depended on whether I used this word or that, or moved my hand this way or that way!,No; he would have considered, in the light of actual facts, the means and resources possessed by the city when I entered on administration, and those accumulated by me when at the head of affairs; and also the condition of our adversaries. If I had impaired our resources, he would have proved that the fault lay at my door: if I had greatly increased them, he would have spared his slanders. As you avoided this test, I will apply it; and the jury will see whether I state the case fairly. ,For resources, the city possessed the islanders—but not all, only the weakest, for neither Chios, nor Rhodes, nor Corcyra was on our side; a subsidy of forty-five talents, all collected in advance; and not a single private or trooper apart from our own army. But what was most alarming to us, and advantageous to the enemy, Aeschines and his party had made all our neighbors, Megarians, Thebans, and Euboeans, more disposed to enmity than to friendship.,Such were the means of the city: and I defy anyone to name anything else. Now consider those of our antagonist Philip. In the first place, he was the despotic commander of his adherents: and in war that is the most important of all advantages. Secondly, they had their weapons constantly in their hands. Then he was well provided with money: he did whatever he chose, without giving notice by publishing decrees, or deliberating in public, without fear of prosecution by informers or indictment for illegal measures. He was responsible to nobody: he was the absolute autocrat, commander, and master of everybody and everything.,And I, his chosen adversary—it is a fair inquiry—of what was I master? of nothing at all! Public speaking was my only privilege: and that you permitted to Philip’s hired servants on the same terms as to me. Whenever they had the advantage of me—and for one reason or another that often happened—you laid your plans for the enemy’s benefit, and went your ways.,In spite of all these drawbacks, I made alliance for you with Euboeans, Achaeans, Corinthians, Thebans, Megarians, Leucadians, and Corcyraeans: and from those states there was assembled a foreign division of fifteen thousand infantry and two thousand cavalry, not counting their citizen-soldiery. I also obtained from them in money the largest subsidy I could.,When you talk about fair terms with the Thebans, Aeschines, or with the Byzantines and the Euboeans, and raise at this time of day the question of equal contributions, in the first place, you must be unaware that of that famous fleet of three hundred galleys that fought for Greece that fought for Greece : at Salamis, 480 B.C. in former days, our city supplied two hundred; and that she did not show any sign of complaining that she was unfairly treated, or impeaching the statesmen whose advice she took, or airing her dissatisfaction. That would have been discreditable indeed! No, she gave thanks to the gods that, when all the Greeks alike were encompassed by a great peril, she had contributed twice as much as all the rest to the common deliverance.,Secondly, when you grumble at me, you are doing an ill turn to your fellow-citizens. Why do you tell them today what they ought to have done then? You were in Athens and at the Assembly: why did you not offer your suggestions at the time—if indeed they could possibly be offered during an imminent crisis, when we had to accept, not all that we wanted, but all that the conditions allowed? There was a man lying in wait who was bidding against us, and was ready to welcome any allies we drove away, and pay them into the bargain. ,If I am accused today for what was actually done, suppose that, while I was haggling over nice calculations, these cities had marched off and joined Philip—suppose he had become suzerain o f Euboea, Thebes, and Byzantium — what do you think these unprincipled men would have done or said then?,Would they not have told you that we had made Philip a present of our allies? That they had been driven away when they wanted to join us? That through the Byzantines he had gained the mastery of the Hellespont, and control of the corn-supply of all Greece ? That by means of the Thebans Attica had become the scene of a distressing war with her own neighbors? That the sea had become useless for ships because of privateers with Euboea for their base? Would they not have made all those complaints, and plenty more?,Oh, men of Athens, what a vile monster is the calumniator, gathering malice from everywhere, always backbiting! But this fellow is by very nature a spiteful animal, absolutely incapable of honesty or generosity; this monkey of melodrama, this bumpkin tragedy-king, this pinchbeck orator! What use has all your cleverness ever been to your country?,What! talk about bygones today? It is as though a physician visiting his patients should never open his mouth, or tell them how to get rid of their complaint, so long as they are ill; but, as soon as one of them dies, and the obsequies are celebrated, should follow the corpse to the grave, and deliver his prescription at last from the tombstone: If our departed friend had done this or that, he would never have died! You lunatic! what is the use of talking now? ,You will find that even our defeat, if this reprobate must needs exult over what he ought to have deplored, did not fall upon the city through any fault of mine. Make your reckoning in this way: wherever I was sent as your representative, I came away undefeated by Philip’s ambassador—from Thessaly, from Ambracia, from the Illyrians, from the kings of Thrace, from Byzantium, from every other place, and finally from Thebes ; but wherever Philip was beaten in diplomacy, he attacked the place with an army and conquered it.,And for those defeats, Aeschines, you call me to account! Are you not ashamed to jeer at a man for cowardice, and then to require that same man to overcome the whole power of Philip single-handed, and to do it by mere words? For what else had I at my disposal? Certainly not the personal courage of each man, not the good fortune of the troops engaged, not that generalship for which you are unreasonable enough to hold me responsible. Make as strict an inquiry as you will into everything for which an orator is responsible; I ask no indulgence.,But for what is he responsible? For discerning the trend of events at the outset, for forecasting results, for warning others. That I have always done. Further, he ought to reduce to a minimum those delays and hesitations, those fits of ignorance and quarrelsomeness, which are the natural and inevitable failings of all free states, and on the other hand to promote uimity and friendliness, and whatever impels a man to do his duty. All that also I have made my business: and herein no man can find any delinquency on my part.,Let any man you like be asked by what means Philip achieved most of his successes: the universal reply will be, by his army and by bribing and corrupting politicians. Well, I had no control or authority over your forces, and therefore no question of their performances can touch me. Moreover, in the matter of corruption or purity I have beaten Philip. In bribery, just as the purchaser has vanquished the seller, whenever the bargain is struck, so the man who refuses the price and remains incorruptible has vanquished the purchaser. Therefore, in my person, Athens is undefeated. ,These, and such as these, with many others are the grounds furnished by my conduct to justify the proposal of the defendant. I will now mention grounds furnished by all of you. Immediately after the battle, in the very midst of danger and alarm, at a time when it would not have been surprising if most of you had treated me unkindly, the people, with a full knowledge of all my doings, in the first place, adopted by vote my proposals for the safety of the city. All those measures of defence—the disposition of outposts, the entrenchments, the expenditure on the fortifications—were taken on resolutions moved by me. In the second place, they appointed me Food Controller, selecting me from the whole body of citizens.,Then the men who made it their business to injure me formed a cabal, and set in motion all the machinery of indictments, audits, impeachments, and the like—not at first by their own agency, but employing persons by whom they imagined they would be screened. You will remember how, during that early period, I was put on my trial every day; and how the recklessness of Sosicles, and the spite of Philocrates, and the frenzy of Diondas and Melantus, and everything else, were turned to account by them for my detriment. Nevertheless, by the favor, first of the gods, and secondly of you and the rest of the Athenians, I came through unscathed. And so I deserved. Yes; that is true, and to the credit of juries that had taken the oath and gave judgement according to their oath.,When, on my impeachment, you acquitted me, and did not give the prosecutors the fifth part of your votes, your verdict implied approval of my policy. When I was indicted, I satisfied you that my proposals and my speeches had been constitutional. When you put the seal on my accounts, you further admitted that I had done my business honestly and without corruption. That being so, what description could Ctesiphon properly and honestly have applied to my conduct, other than that which he had seen applied by the whole nation and by sworn juries, and confirmed by the truth in the eyes of all men? ,Ah, says he, but look at that glorious boast of Cephalus—never once indicted! Yes, glorious, and also lucky. But why should a man who has been often indicted but never convicted be the more justly open to reproach? However, men of Athens, so far as Aeschines is concerned, I can repeat that glorious boast: for he never indicted me or prosecuted me on indictment; and so, by his own admission, I am no worse a citizen than Cephalus. ,At every point his morose and spiteful temper is conspicuous, and especially in what he said about fortune. As a general remark, I must say that it is a stupid thing for any human being to reproach his brother man on the score of fortune. Seeing that a man who thinks he is doing very well and regards himself as highly fortunate, is never certain that his good fortune will last till the evening, how can it be right to boast about it, or use it to insult other people? But, since Aeschines has treated this topic, like many others, so vaingloriously, I beg you to observe, men of Athens, that my discourse on fortune will be more veracious, and more suitable to a mere man, than his.,I attribute good fortune to our city, and so, I observe, does the oracle of Zeus at Dodona ; but the present fortune of all mankind I account grievous and distressing. Is there a man living, Greek or barbarian, who has not in these days undergone many evils?,I reckon it as part of the good fortune of Athens that she has chosen the noblest policy, and that she is better off than the Greeks who expected prosperity from their betrayal of us. If she has been unsuccessful, if everything has not fallen out as we desired, I regard that as our appointed share in the general ill-fortune of mankind.,My personal fortune, or that of any man among you, must, I imagine, be estimated in the light of his private circumstances. That is my view of fortune: a just and correct view, as it seems to me, and, I think, also to you. But he declares that a poor, insignificant thing like my individual fortune has been more powerful than the great and good fortune of Athens . Now how is that possible? ,If, Aeschines, you are determined at all costs to investigate my fortune, compare it with your own; and, should you find mine to be better than yours, stop your vilification. Begin your inquiry then at the beginning. And I beg earnestly that no one will blame me for want of generosity. No sensible man, in my judgement, ever turns poverty into a reproach, or prides himself on having been nurtured in affluence. But I am compelled by this troublesome man’s scurrility and backbiting to deal with these topics; and I will treat them with as much modesty as the state of the case permits. ,In my boyhood, Aeschines, I had the advantage of attending respectable schools: and my means were sufficient for one who was not to be driven by poverty into disreputable occupations. When I had come of age, my circumstances were in accordance with my upbringing. I was in a position to provide a chorus, to pay for a war-galley, and to be assessed to property-tax. I renounced no honor able ambition either in public or in private life: and rendered good service both to the commonwealth and to my own friends. When I decided to take part in public affairs, the political services I chose were such that I was repeatedly decorated both by my own country and by many other Grecian cities and even my enemies, such as you, never ventured to say that my choice was other than honor able. ,Such has been my fortune throughout my career. I could tell you more, but I forbear, fearing to weary you with details in which I take some pride. But do you—you who are so proud and so contemptuous of others— compare your fortune with mine. In your childhood you were reared in abject poverty. You helped your father in the drudgery of a grammar-school, grinding the ink, sponging the benches, and sweeping the school-room, holding the position of a menial, not of a free-born boy.,On arriving at manhood you assisted your mother in her initiations, in her initiations: she was an expert in Bacchic or Sabazian rites imported from Phrygia . reading the service-book while she performed the ritual, and helping generally with the paraphernalia. At night it was your duty to mix the libations, to clothe the catechumens in fawn-skins, to wash their bodies, to scour them with the loam and the bran, and, when their lustration was duly performed, to set them on their legs, and give out the hymn: Here I leave my sins behind, Here the better way I find; and it was your pride that no one ever emitted that holy ululation so powerfully as yourself. I can well believe it! When you hear the stentorian tones of the orator, can you doubt that the ejaculations of the acolyte were simply magnificent?,In day-time you marshalled your gallant throng of bacchanals through the public streets, their heads garlanded with fennel and white poplar; and, as you went, you squeezed the fat-cheeked snakes, or brandished them above your head, now shouting your Euoi Saboi! now footing it to the measure of Hyes Attes! Attes Hyes!—saluted by all the old women with such proud titles as Master of the Ceremonies, Fugleman, Ivy-bearer, Fan-carrier; and at last receiving your recompense of tipsy-cakes, and cracknels, and currant-buns. With such rewards who would not rejoice greatly, and account himself the favorite of fortune? ,After getting yourself enrolled on the register of your parish—no one knows how you managed it; but let that pass—anyhow, when you were enrolled, you promptly chose a most gentlemanly occupation, that of clerk and errand-boy to minor officials. After committing all the offences with which you now reproach other people, you were relieved of that employment; and I must say that your subsequent conduct did no discredit to your earlier career.,You entered the service of those famous players Simylus and Socrates, better known as the Growlers. You played small parts to their lead, picking up figs and grapes and olives, like an orchard-robbing costermonger, and making a better living out of those missiles than by all the battles that you fought for dear life. For there was no truce or armistice in the warfare between you and your audiences, and your casualties were so heavy, that no wonder you taunt with cowardice those of us who have no experience of such engagements. ,However, passing by things for which your poverty may be blamed, I will address myself to actual charges against your way of living. When in course of time it occurred to you to enter public life, you chose such a line of political action that, so long as the city prospered, you lived the life of a hare, in fear and trembling and constant expectation of a sound thrashing for the crimes that burdened your conscience: although, when every one else is in distress, your confidence is manifest to all men. Since the battle of Chaeronea . ,What treatment does a man, who recovered his high spirits on the death of a thousand of his fellow-citizens, deserve at the hands of the survivors? I shall omit a great many other facts that I might relate; for I do not think that I ought to recount glibly all his discreditable and infamous qualities, but only such as I may mention without discredit to myself. ,And now, Aeschines, I beg you to examine in contrast, quietly and without acrimony, the incidents of our respective careers: and then ask the jury, man by man, whether they would choose for themselves your fortune or mine. You were an usher, I a pupil; you were an acolyte, I a candidate; you were clerk-at-the-table, I addressed the House; you were a player, I a spectator; you were cat-called, I hissed; you have ever served our enemies, I have served my country.,Much I pass by; but on this very day, I am on proof for the honor of a crown, and acknowledged to be guiltless; you have already the reputation of an informer, and the question at hazard for you is, whether you are still to continue in that trade, or be stopped for ever by getting less than your quota of votes. And that is the good fortune enjoyed by you, who denounce the shabbiness of mine! ,Let me now read to you the testimony of the public services I have rendered, and you shall read for comparison some of the blank-verse you used to make such a hash of: From gates of gloom and dwellings of the dead, Eur. Hec. 1 . The other quotations are unknown. Eur. Hec. 1 or, Tidings of woe with heavy heart I bear, Unknown or, Oh cruel, cruel fate! Unknown Such a fate may the gods first, and the jury afterwards, allot to you—for your citizenship is as worthless as your mummery. Read the depositions. (The Depositions are read) ,Such has been my character in public life. In private life, if any of you are not aware that I have been generous and courteous, and helpful to the distressed, I do not mention it. I will never say a word, or tender any evidence about such matters as the captives I have ransomed, or the dowries I have helped to provide, or any such acts of charity.,It is a matter of principle with me. My view is that the recipient of a benefit ought to remember it all his life, but that the benefactor ought to put it out of his mind at once, if the one is to behave decently, and the other with magimity. To remind a man of the good turns you have done to him is very much like a reproach. Nothing shall induce me to do anything of the sort; but whatever be my reputation in that respect, I am content. ,I have finished with private matters, but I have still some trifling remarks to offer on public affairs. If you, Aeschines, can name any human being, Greek or barbarian, on whom yonder sun shines, who has escaped all injury from the domination, first of Philip, and today of Alexander, so be it: I grant you that my fortune— or my misfortune, if you prefer the word—has been the cause of the whole trouble.,But if many people, who have never set eyes on me or heard the sound of my voice, have been grievously afflicted—I do not mean as individuals, but whole cities and nations—I say it is vastly more honest and candid to attribute these calamities to the common fortune of mankind, or to some distressing and untoward current of events.,Yet you dismiss those causes, and put the blame upon me, who only took part in politics by the side of my fellow-citizens here, although you must be conscious that a part, if not the whole, of your invective is addressed to all of them, and particularly to yourself. If I had held sole and despotic authority when I offered my counsels, it would have been open to you other orators to incriminate me: ,but inasmuch as you were present at every assembly, as the state proposed a discussion of policy in which every one might join, and as my measures were approved at the time by every one, and especially by you,—for it was in no friendly spirit that you allowed me to enjoy all the hopes and enthusiasm and credit that were attached to my policy, but obviously because truth was too strong for you, and because you had nothing better to suggest—it is most iniquitous and outrageous to stigmatize today measures which at the time you were unable to amend. ,Among other people I find this sort of distinction universally observed.—A man has sinned willfully: he is visited with resentment and punishment. He has erred unintentionally: pardon takes the place of punishment. Suppose that he has committed no sin or error at all, but, having devoted himself to a project approved by all, has, in common with all, failed of success. In that case he does not deserve reproach or obloquy, but condolence.,This distinction will be found not only embodied in our statutes, but laid down by nature herself in her unwritten laws and in the moral sense of the human race. Now Aeschines so far surpasses all mankind in savagery and malignity that he turns even misadventures, which he has himself cited as such, into crimes for which I am to be denounced. ,To crown all—as though all his own speeches had been made in a disinterested and patriotic spirit—he bids you be on your guard against me, for fear I should mislead and deceive you, calling me an artful speaker, a mountebank, an impostor, and so forth. He seems to think that if a man can only get in the first blow with epithets that are really applicable to himself, they must be true, and the audience will make no reflections on the character of the speaker.,But I am sure you all know him well, and will regard those epithets as more appropriate to him than to me. I am also sure that my artfulness—well, be it so; although I notice that in general an audience controls the ability of a speaker, and that his reputation for wisdom depends upon your acceptance and your discriminating favor. Be that as it may, if I do possess any skill in speaking, you will all find that that skill has always been exercised on public concerns and for your advantage, never on private occasions and to your detriment. On the other hand the ability of Aeschines is applied not only to speaking on behalf of your enemies, but to the detriment of anyone who has annoyed or quarrelled with him. He never uses it honestly or in the interests of the commonweal.,No upright and honor able citizen must ever expect a jury impanelled in the public service to bolster up his own resentment or enmity or other passions, nor will he go to law to gratify them. If possible he will exclude them from his heart: if he cannot escape them, he will at least cherish them calmly and soberly. In what circumstances, then, ought a politician or an orator to be vehement? When all our national interests are imperilled; when the issue lies between the people and their adversaries. Then such is the part of a chivalrous and patriotic citizen.,But for a man who never once sought to bring me to justice for any public, nor, I will add, for any private offence, whether for the city’s sake or for his own, to come into court armed with a denunciation of a crown and of a vote of thanks, and to lavish such a wealth of eloquence on that plea, is a symptom of a peevish, jealous, small-minded, good-for-nothing disposition. And the exhibition of his turpitude is complete when he relinquishes his controversy with me, and directs the whole of his attack upon the defendant.,It really makes me think, Aeschines, that you deliberately went to law, not to get satisfaction for any transgression, but to make a display of your oratory and your vocal powers. But it is not the diction of an orator, Aeschines, or the vigor of his voice that has any value: it is supporting the policy of the people, and having the same friends and the same enemies as your country.,With such a disposition, a man’s speeches will always be patriotic: but the man who pays court to those from whom the state apprehends danger to herself, is not riding at the same anchor as the people, and therefore does not look to the same quarter for his security. I do; mark that! My purposes are my countrymen’s purposes; I have no peculiar or personal end to serve.,Can you say the same? No, indeed! Why, immediately after the battle you went on embassy to visit Philip, the author of all the recent calamities of your country, although hitherto you had notoriously declined that employment. And who is the deceiver of his country? Surely the man who does not say what he thinks. For whom does the marshal read the commination? For him. What graver crime can be charged to an orator than that his thoughts and his words do not tally? In that crime you were detected; ,and yet you still raise your voice, and dare to look your fellow citizens in the face! Do you imagine that they do not know who you are? that they are sunk in such slumber and oblivion that they do not remember the harangues you made while the war was still going on, when you protested with oaths and curses that you had no dealings with Philip— that I had laid that charge against you out of private malice, and that it was not true?,But no sooner had the news of the battle reached us than you ignored all your protests, and confessed, or rather claimed, that you were Philip’s friend and Philip’s guest—a euphemism for Philip’s hired servant; for with what show of equality or honesty could Philip possibly be the host or the friend or even the acquaintance of Aeschines, son of Glaucothea the tambourinist ? I cannot see: but the truth is, you took his pay to injure the interests of your countrymen. And yet you, a traitor publicly convicted on information laid by yourself after the fact, vilify and reproach me for misfortunes for which you will find I am less responsible than any other man. ,Our city owes to me, Aeschines, both the inception and the success of many great and noble enterprises; nor was she unmindful. It is a proof of her gratitude that, when the people wanted one who should speak over the bodies of the slain, shortly after the battle, you were nominated but they did not appoint you, in spite of your beautiful voice, nor Demades, although he had recently arranged the peace, nor Hegemon, nor any of your party: they appointed me. Then you came forward, and Pythocles with you—and, gracious Heavens! how coarsely and impudently you spoke!—making the very same charges that you have repeated today; but, for all your scurrility, they appointed me nevertheless.,You know very well why; but you shall hear the reason again from me. They were conscious both of the patriotism and energy with which I had conducted their business, and also of the dishonesty of you and your friends; for, when the city had made a false step, you had acknowledged relations which you had strenuously denied on oath in the days of prosperity. They conceived that men who found impunity for their ambitions in our national calamities had long been their secret, and were now their declared, enemies.,They thought it becoming that the orator who should speak over the bodies of the slain, and magnify their prowess, should not be one who had visited the homes and shared the loving cup of their adversaries; that the man who in Macedonia had taken part with their murderers in revels and songs of exultation over the calamities of Greece, should not be chosen for high distinction at Athens ; and that the chosen speaker should not lament their fate with the feigning voice of an actor, but express the mourning of his very soul. Such sympathy they discerned in themselves, and in me; but not in your party; and that is why they appointed me, and did not appoint you.,The sentiments of the people were shared by those fathers and brothers of the dead who were chosen by the people to conduct the obsequies. In obedience to the custom that requires the funeral feast to be held in the home of the nearest relative of the dead, they ordered it to be held at my house; and with good reason. Each hero had some kinsman who by the ties of blood stood nearer to himself, but to the whole company of the fallen no man was nearer of kin than I. When they had met with their untimely fate, he who was most deeply concerned in their safety and their success, claimed the chief share in mourning for them all.,Read for his benefit the epitaph, which the state resolved by public vote to inscribe upon their monument. Even from these verses, Aeschines, you may learn something of your own callousness, and malignity, and brutality. Read. Epitaph Here lie the brave, who for their country’s right Drew sword, and put th’ insulting foe to flight. Their lives they spared not, bidding Death decide Who flinched and lived, and who with courage died. They fought and fell that Greece might still be free, Nor crouch beneath the yoke of slavery. Zeus spoke the word of doom; and now they rest Forspent with toil upon their country’s breast. God errs not, fails not; God alone is great; But man lies helpless in the hands of fate. unknown ,Do you hear this admonition, that it is the gods alone who err not and fail not? It attributes the power of giving success in battle not to the statesman, but to the gods. Accursed slanderer! why do you revile me for their death? Why do you utter words which I pray the gods to divert to the undoing of your children and yourself? ,Among all the slanders and lies which he launched against me, men of Athens, what amazed me most was that, when he recounted the disasters that befell our city at that time, his comments were never such as would have been made by an honest and loyal citizen. He shed no tears; he had no emotion of regret in his heart; he vociferated, he exulted, he strained his throat. He evidently supposed himself to be testifying against me, but he was really offering proof against himself that in all those distressing events he had had no feeling in common with other citizens.,Yet a man who professes such solicitude, as he has professed today, for our laws and constitution, whatever else he lacks, ought at least to possess the quality of sympathizing both with the sorrows and the joys of the common people; and, in choosing his political principles, he ought not to range himself with their enemies. But that is clearly what he has done, when he declares that I am responsible for everything, and that the city has fallen into trouble by my fault.,Your policy of bearing succor to the Greeks did not originate in my statesmanship and my principles. If you were to acknowledge that my influence caused you to resist a despotism that threatened the ruin of Greece, you would bestow on me a favor greater than all the gifts you have ever conferred on anyone. I do not claim that favor; I cannot claim it without injustice to you: and I am certain that you will not grant it. If Aeschines had acted an honest part, he would never have indulged his spite against me by impairing and defaming the noblest of your national glories. ,But why reproach him for that imputation, when he has uttered calumnies of far greater audacity? A m an who accuses me of Philippism— Heaven and Earth, of what lie is he not capable? I solemnly aver that, if we are to cast aside lying imputations and spiteful mendacity, and inquire in all sincerity who really are the men to whom the reproach of all that has befallen might by general consent be fairly and honestly brought home, you will find that they are men in the several cities who resemble Aeschines, and do not resemble me.,At a time when Philip’s resources were feeble and very small indeed, when we were constantly warning, exhorting, admonishing them for the best, these men flung away their national prosperity for private and selfish gain; they cajoled and corrupted all the citizens within their grasp, until they had reduced them to slavery. So the Thessalians were treated by Daochus, Cineas, Thrasydaus, the Arcadians by Cercidas, Hieronymus, Eucampidas, the Argives by Myrtis, Teledamus, Mnaseas, the Eleians by Euxitheus, Cleotimus, Aristaechmus, the Messenians by the sons of that god-forsaken Philiades, Neon and Thrasylochus, the Sicyonians by Aristratus and Epichares, the Corinthians by Deinarchus and Demaretus, the Megarians by Ptoeodorus, Helixus, Perilaus, the Thebans by Timolaus, Theogeiton, Anemoetas, the Euboeans by Hipparchus, Cleitarchus, and Sosistratus.,I could continue this catalogue of traitors till the sun sets. Every one of them, men of Athens, is a man of the same way of thinking in the politics of his own country as Aeschines and his friends are in ours. They too are profligates, sycophants, fiends incarnate; they have mutilated their own countries; they have pledged away their liberty in their cups, first to Philip, and now to Alexander. They measure their happiness by their belly and their baser parts; they have overthrown for ever that freedom and independence which to the Greeks of an earlier age were the very standard and canon of prosperity. ,of this disgraceful and notorious conspiracy, of this wickedness, or rather, men of Athens, if I am to speak without trifling, this betrayal of the liberties of Greece, you—thanks to my policy—are guiltless in the eyes of the world, as I am guiltless in your eyes. And then, Aeschines, you ask for what merit I claim distinction! I tell you that, when all the politicians in Greece, starting with you, had been corrupted, first by Philip, and now by Alexander, ,neither opportunity, nor civil speeches, nor large promises, nor hope, nor fear, nor any other inducement, could provoke or suborn me to betray the just claims and the true interests of my country, as I conceived them; and that, whatever counsels I have offered to my fellow-citizens here, I have not offered, like you, as if I were a false balance with a bias in favor of the vendor. With a soul upright, honest and incorruptible, appointed to the control of more momentous transactions than any statesman of my time, I have administered them throughout in all purity and righteousness.,On those grounds I claim this distinction. As for my fortifications, which you treated so satirically, and my entrenchments, I do, and I must, judge these things worthy of gratitude and thanks; but I give them a place far removed from my political achievements. I did not fortify Athens with masonry and brickwork: they are not the works on which I chiefly pride myself. Regard my fortifications as you ought, and you will find armies and cities and outposts, seaports and ships and horses, and a multitude ready to fight for their defence.,These were the bastions I planted for the protection of Attica so far as it was possible to human forethought; and therewith I fortified, not the ring-fence of our port and our citadel, but the whole country. Nor was I beaten by Philip in forethought or in armaments; that is far from the truth. The generals and the forces of the allies were beaten by his good fortune. Have I any proofs of my claim? Yes, proofs definite and manifest. I ask you all to consider them. ,What course of action was proper for a patriotic citizen who was trying to serve his country with all possible prudence and energy and loyalty? Surely it was to protect Attica on the sea-board by Euboea, on the inland frontier by Boeotia, and on the side towards Peloponnesus by our neighbors in that direction; to make provision for the passage of our corn-supply along friendly coasts all the way to Peiraeus; ,to preserve places already at our disposal, such as Proconnesus, Chersonesus, Tenedos, by sending succor to them and by suitable speeches and resolutions; to secure the friendship and alliance of such places as Byzantium, Abydos, and Euboea ; to destroy the most important of the existing resources of the enemy, and to make good the deficiencies of our own city. All these purposes were accomplished by my decrees and my administrative acts.,Whoever will study them, men of Athens, without jealousy, will find that they were rightly planned and honestly executed; that the proper opportunity for each several measure was never neglected, or ignored, or thrown away by me: and that nothing within the compass of one man’s ability or forethought was left undone. If the superior power of some deity or of fortune, or the incompetence of commanders, or the wickedness of traitors, or all these causes combined, vitiated and at last shattered the whole enterprise,—is Demosthenes guilty?,If in each of the cities of Greece there had been some one man such as I was in my appointed station in your midst, nay, if Thessaly had possessed one man and Arcadia one man holding the same sentiments that I held, no Hellenic people beyond or on this side of Thermopylae would have been exposed to their present distresses: ,they would still be dwelling prosperously in their own countries, in freedom and independence, securely and without fear, grateful to you and to all the Athenians for the great and manifold blessings they owed to me. To prove that, as a precaution against envy, I am using words that do less than justice to my deeds, please take these papers, and read the list of expeditions sent in pursuance of my decrees. (The List of Expeditions in Aid is read) ,It was the duty, Aeschines, of an upright and honor able citizen to take these or similar measures. If they had been successful, we should have been, beyond controversy, the greatest of nations and a nation that deserved its greatness: and, though they have failed, there remains the result that our reputation stands high, and that no man can find fault with Athens or her policy, but lays the blame on the fortune that so ordered the issue.,Assuredly it was not the duty of such a citizen to abandon the cause of his country, to take the hire of her adversaries, to wait on the occasions, not of Athens, but of her enemies. It was not his duty to look with an evil eye upon a man who had made it his business to support or propose measures worthy of our traditions, and was resolved to stand by such measures; nor to treasure vindictively the memory of private annoyances. Nor was it his duty to hold his peace dishonestly and deceptively, as you so often do.,There is, indeed, a silence that is honest and beneficial to the city, such as is observed in all simplicity by the majority of you citizens. Not such, but far, far different, is the silence of Aeschines. Withdrawing himself from public life whenever he thinks fit—and that is very frequently—he lies in wait for the time when you will be weary of the incessant speaker, or when some unlucky reverse has befallen you, or any of those vexations that are so frequent in the life of mortal men; and then, seizing the occasion, he breaks silence and the orator reappears like a sudden squall, with his voice in fine training; he strings together the words and the phrases that he has accumulated, emphatically and without a pause; but, alas, they are all useless, they serve no good purpose, they are directed to the injury of this or that citizen, and to the discredit of the whole community.,Yet if all that assiduous practice, Aeschines, had been conducted in a spirit of honesty and of solicitude for your country’s well-being, it should have yielded a rich and noble harvest for the benefit of us all—alliances of states, new revenues, development of commerce, useful legislation, measures of opposition to our avowed enemies.,In days of old all those services afforded the recognized test of statesmanship: and the time through which you have passed supplied to an upright politician many opportunities of showing his worth; but among such men you won no position—you were neither first, second, third, fourth, fifth, sixth, nor anywhere in the race—at least when the power of your country was to be enlarged.,What alliance does Athens owe to your exertions? What auxiliary expedition, what gain of amity or reputation? What embassy or service, by which the credit of the city has been raised? What project in domestic, Hellenic, or foreign policy, of which you took charge, has ever been successful? What war-galleys, or munitions, or docks, or fortifications, or cavalry, do we owe to you? of what use in the wide world are you? What public-spirited assistance have you ever given to rich or to poor? None whatever.,But come, sir, without any of these things a man may show patriotism and zeal. Where? When? Why, you incorrigible knave, even at the time when every man who ever spoke from the tribune gave freely to the national defence, when at last even Aristonicus gave the money he had collected to redeem his citizenship, you never came forward and put your name down for a farthing. And yet you were certainly not without means, for you had inherited more than five talents from the estate of your father-in-law Philo, and you had a present of two talents, subscribed by the chairmen of the Navy Boards, as a reward for spoiling the Navy Reform Bill.,However, I will pass that by, for fear I should stray from my immediate purpose by telling one story after another. It is clear that you refused to contribute, not because you were poor, but because you were careful not to do anything in opposition to the party you serve in politics. Then on what occasions are you a man of spirit? When are you a shining light? Whenever something is to be said in prejudice of your fellow-citizens; then your voice is magnificent, then your memory is wonderful; then we hear the great tragedian, the Theocrines Theocrines, a notorious informer; prosecuted in a speech attributed to Demosthenes. of the legitimate drama.,Then you remind us of the heroes of past generations. Quite right: but it is not fair, men of Athens, to take advantage of the affection you cherish for the departed, and analyze me, who am still living in your midst, by comparing me with them. ,Everybody knows that against the living there is always an undercurrent of more or less jealousy, while the dead are no longer disliked even by their enemies. Such is human nature; am I then to be criticized and canvassed by comparison with my predecessors? Heaven forbid! No, Aeschines; that is unfair and unjust: compare me with yourself, or with any living man you choose, whose principles are identical with yours.,Consider this question: is it more decent and patriotic that for the sake of the services of men of old times, enormous as they were, nay, great beyond expression, the services that are now being rendered to the present age should be treated with ingratitude and vituperation, or that every man who achieves anything in a spirit of loyalty should receive some share of the respect and consideration of his fellow-citizens?,If I must deal with that subject, I say that, if my policy and my principles are considered, they will be found to resemble in spirit and purpose those of the venerated names of antiquity. Yours are like those of the men who maligned them: for it is certain that, even in their days, there were men who were always carping at the living and commending the dead—a spiteful vocation, and just like yours. You tell me I am not at all like those great men.,Are you like them, Aeschines? Or your brother? Or any other orator of this generation? In my opinion, none. Then, my honest friend— to call you nothing worse—assay a living man by the standard of living men, men of his own time. That is the test you apply to everything else—to dramatists, to choruses, to athletes.,Philammon did not leave Olympia without a crown, because he was not so strong as Glaucus of Carystus, or other bygone champions: he was crowned and proclaimed victor, because he fought better than the men who entered the ring against him. You must compare me with the orators of today; with yourself, for instance, or anyone you like: I exclude none.,When the commonwealth was at liberty to choose the best policy, when there was a competition of patriotism open to all comers, I made better speeches than any other man, and all business was conducted by my resolutions, my statutes, my diplomacy. Not one o f you ever put in an appearance— except when you must needs fall foul of my measures. But when certain deplorable events had taken place, and there was a call, not for counsellors, but for men who would obey orders, who were ready to injure their country for pay, and willing to truckle to strangers, then you and your party were at your post, great men with gorgeous equipages. To keep a stud of horses, whether for racing purposes or for use in the cavalry, was at Athens the favorite method for displaying wealth. I was powerless, I admit; but I was still the better patriot. ,There are two traits, men of Athens, that mark the disposition of the well-meaning citizen;—that is a description I may apply to myself without offence. When in power, the constant aim of his policy should be the honor and the ascendancy of his country; and on every occasion and in all business he should preserve his loyalty. That virtue depends on his natural disposition: ability and success depend upon other considerations.,Such, you will find, has been my disposition, abidingly and without alloy. Look at the facts. They demanded that I should be given up; they arraigned me before the Amphictyonic Council; they tried me with threats, they tried me with promises; they set these miscreants to worry me like a pack of wolves; but through it all I never renounced my loyalty to you. At the very outset of my career I had chosen once for all the path of political uprightness and integrity, and resolved to support, to magnify, and to associate myself with the honor, the power, and the glory of my native land.,I do not perambulate the marketplace, gaily exulting in the good fortune of the alien, holding out my right hand, and telling the glad tidings to anyone I think likely to send word over yonder. When I hear of my country’s successes, I do not shudder, and sigh, and hang down my head, like those blasphemers, who traduce Athens, forgetting that thereby they are traducing themselves; who turn their eyes abroad, and, when the alien has prospered by the distresses of Greece, applaud his good fortune, and declare that we must try to preserve it for ever. ,Never, O ye Powers of Heaven, never vouchsafe to them the fulfillment of that desire. If it be possible, implant even in them a better purpose and a better spirit; but, if their malady is incurable, consign them, and them alone, to utter and untimely destruction by land and sea, and to us who remain grant speedy deliverance from the terrors that hang over our heads, and a salvation that shall never fail. 19.198 Maddened by these indignities, she jumped to her feet, upset the table, and fell at the knees of Iatrocles. If he had not rescued her, she would have perished, the victim of a drunken orgy, for the drunkenness of this blackguard is something terrible. The story of this girl was told even in Arcadia, at a meeting of the Ten Thousand The Assembly of the Arcadian Confederacy, meeting at Megalopolis . ; it was related by Diophantus at Athens in a report which I will compel him to repeat in evidence; and it was common talk in Thessaly and everywhere.
For the first clause of the law says Leptines proposed that, to the end that the wealthiest citizens may perform the public services, none shall be immune save and except the descendants of Harmodius and Aristogiton. But if immunity from religious duties were the same as immunity from public services, what was the object of that clause? For immunity from religious duties has never been granted even to the persons here named. To prove that this is so, please take and read the copy of the inscription and then the beginning of the law of Leptines. The copy of the inscription is read
Please take and read the actual oracles. The Oracles You I address, Pandion’s townsmen and sons of Erechtheus, who appoint your feasts by the ancient rites of your fathers. See you forget not Bacchus, and joining all in the dances Down your broad-spaced streets, in thanks ἱστάναι χάριν, if the Greek is sound, seems to be a portmanteau phrase to set up a dance in gratitude. The oracle quoted may perfectly well be genuine. for the gifts of the season, Crown each head with a wreath, while incense reeks on the altars. For health sacrifice and pray to Zeus Most High, to Heracles, and to Apollo the Protector; for good fortune to Apollo, god of the streets, to Leto, and to Artemis; and along the streets set wine-bowls and dances, and wear garlands after the manner of your fathers in honor of all gods and all goddesses of Olympus, raising right hands and left in supplication, Translating λιτάς, Weil ’s suggestion. and remember your gifts.
Therefore in the case of all the choruses that are constituted, together with their chorus-masters, during the days on which we meet in competition, these oracles make it clear that we wear our crowns as your representatives, the winner as well as the one destined to be last of all; it is not until the day of the prize-giving that the victor receives his own special crown. If, then, a man commits a malicious assault on any member or master of these choruses, especially during the actual contest in the sacred precinct of the god, can we deny that he is guilty of impiety?
If, men of Athens, public service consists in saying to you at all the meetings of the Assembly and on every possible occasion, We are the men who perform the public services; we are those who advance your tax-money; we are the capitalists —if that is all it means, then I confess that Meidias has shown himself the most distinguished citizen of Athens ; for he bores us at every Assembly by these tasteless and tactless boasts.
There is one plea which he thinks a clever defence of the omission of the preliminary decree. There is a law, he says, that if the Council by its performance of its duties seems to deserve a reward, that reward shall be presented by the people. That question, he says, the chairman of the Assembly put, the people voted, and it was carried. In this case, he says, there is no need of a preliminary decree, because what was done was in accordance with law. But I take the exactly contrary view-and I think you will agree with me—that the preliminary decrees should only be proposed concerning matters prescribed by the laws, because, where no laws are laid down, surely no proposal whatever is admissible.
Coming now to the law which explicitly denies to the Council the right to ask a reward, if they have not built the warships, it is worth while to hear the defence that he will set up, and to get a clear view of the shamelessness of his behavior from the arguments that he attempts to use. The law, he says, forbids the Council to ask for the reward, if they have not built the ships. But, he adds, the law nowhere prohibits the Assembly from giving it. If I gave it at their request, my motion was illegal, but if I have never mentioned the ships in the whole of my decree, but give other grounds for granting a crown to the Council, where is the illegality of my motion?
But I think you ought first of all to reflect in your own minds that abuse and accusation are very far removed from proof. It is an accusation when one makes a bare statement without supplying grounds for believing it; it is proof when one at the same time demonstrates the truth of one’s statements. Those, therefore, who are proving a case must supply evidence sufficient to establish its credibility with you, or must advance reasonable arguments, or must produce witnesses. of some facts it is impossible to put eye-witnesses in the box, but if one can establish any of these tests, you rightly consider in every case that you have a sufficient proof of the truth.
But I am in a position to assert that the question does not concern the whole Council, but only Androtion and some others, who are the cause of the mischief. For should the Council receive no crown, who suffers disgrace, if he makes no speech and moves no resolution himself, and perhaps even does not attend most of the meetings? No one surely. The disgrace attaches to him who moves resolutions and meddles with politics and tries to impose his wishes on the Council; because it is through such men that the deliberations of the Council have proved undeserving of the crown. 22.37 And yet, even if we grant freely that the whole Council is on its trial, reflect how much more advantage you will gain if you condemn Androtion, than if you do not. If you acquit him, the talkers will rule in the Council chamber, but if you convict him, the ordinary members. For when the majority see that they have lost the crown through the misconduct of the orators, they will not leave the transaction of business in their hands, but will depend on themselves for the best advice. If this comes to pass, and if you are once rid of the old gang of orators, then, men of Athens, you will see everything done as it ought to be. For this, if for no other, reason you ought to convict.
Again, men of Athens, consider those glorious and enviable inscriptions that he has obliterated for all time, and the strange and blasphemous inscriptions that he has written in their stead. You all, I suppose, used to see the words written under the circlets of the crowns: The Allies to the Athenian People for valor and righteousness, or The Allies to the Goddess of Athens, a prize of victory ; or, from the several states of the alliance, Such-and-such a City to the People by whom they were delivered, or, The liberated Euboeans, for example, crown the People ; or again, Conon from the sea-fight with the Lacedaemonians. Such, I say, were the inscriptions of the crowns.
No doubt you remember, men of Athens, that Iphicrates was a very fortunate man, with his bronze effigy, his free board at the Town Hall, and other grants and distinctions. Nevertheless he had the courage to fight a battle at sea against our commanders in defence of Cotys, setting a higher value on the salvation of that king than upon all the honors he enjoyed in your city. If your resentment had not been more restrained than his impetuosity, nothing could have saved him from being the most miserable of mankind.
Cotys expected to rob Iphicrates of honors, of maintece, of statues, of the country that made him a man to be envied, I may almost say of everything that made life worth living; yet he had no scruple. But, really, what is there of which this man should be anxious not to deprive Charidemus? He has no possessions whatsoever in your city,—neither children, nor a statue, nor kindred, nor anything else.
Again, men of Athens, consider those glorious and much-admired inscriptions that he has obliterated for all time, and the strange and blasphemous inscriptions that he has written in their stead. You all, I suppose, used to see the words written under the circlets of the crowns: The Allies crowned the People for valor and righteousness, or The Allies dedicated to the Goddess of Athens a prize of victory ; or, from the several states of the Alliance, Such-and-such a city crowned the People by whom they were delivered, or The liberated Euboeans, for example, crowned the People, or again Conon from the sea-fight with the Lacedaemonians, Chabrias from the sea-fight off Naxos . ' None
20. Epigraphy, Ig I , 102, 258
 Tagged with subjects: • Crowns • Stephanosis (public crowning) • crown, tribe • crowns • crowns, gold crowns • crowns, olive crowns

 Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 204; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 184, 188, 232; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 754

102 Decree 1 In the archonship of Glaukippos (410/9); Lobon from Kedoi was secretary. The Council and People decided. HippothontisVIII was the prytany; Lobon was the secretary; Philistides (5) was chairman; Glaukippos was archon (410/9). Erasinides proposed: to praise Thrasyboulos, who is a good man concerning the Athenian People and keen to do all the good he can; and in return for the good he has done for the Athenian city or Council and People, (10) to crown him with a gold crown; and to make the crown from a thousand drachmas; and let the Greek treasurers (hellenotamiai) give the money; and to announce at the Dionysia in the competition for tragedies the reason why (14) the People crowned him. Decree 2 (14) Diokles proposed: In other respects in accordance with the Council, but Thrasyboulos shall be an Athenian and be enrolled in whichever tribe and phratry he wishes; and the other things that have been voted by the People are to be valid for Thrasyboulos; and it shall be possible for him also to obtain from the Athenians (20) whatever else may be deemed good concerning his benefaction to the Athenian People; and the secretary shall write up what has been voted; and to choose five? men from the Council immediately, to adjudge the portion? accruing to Thrasyboulos; (25) and the others who did good then to the Athenian People, -is and Agoratos and Komon and . . . and Simon and Philinos and -es, the secretary of the Council shall inscribe them as benefactors on the acropolis (30) on a stone stele; and they shall have the right to own property (egktesin) as for Athenians, both a plot of land and houses, and to dwell at Athens, and the Council in office and the prytany shall take care that they suffer no harm; and the official sellers (poletai) shall let the contract (35) for the stele in the Council; and the Greek treasurers (hellenotamias) shall give the money; and if it decides that they should obtain something else in addition?, the Council shall formulate a proposal (proboleusasan) (38) and bring it to the People. Decree 3 (38) Eudikos proposed: in other respects in accordance with Diokles, but concerning those who have given bribes (40) for the decree which was voted for Apollodoros, the Council is to deliberate at the next session in the Council chamber, and to punish them, voting to condemn those who have given bribes and to bring them? to a court as seems best to it; and (45) the Councillors present are to reveal what they know, and if there is anyone who knows anything else about these men; and a private individual may also (give information) if he wishes to do so. text from Attic Inscriptions Online, IG I3
102 - Honours for Thrasyboulos of Kalydon and associates, 410/9 BC
258 Capital totals (kephalaia): for the demarch, 1,000 dr. for the two treasurers for the sacred rites through the year, 5,000 dr. to the Herakleion, 7,000 dr. (5) to the Aphrodisia, 1,200 dr. to the Anakia, 1,200 dr. to exemption from contributions (ateleian), 5,000 dr. to the Apollonia, 1,100 dr. to the Pandia, 600 dr. (10) from rents, 134 dr. 2½ ob.. The Plotheians decided. Aristotimos proposed: to allot (kuameuen) the officials worthily of the money that each office controls; and these are to provide the money securely (15) for the Plotheians. Concerning whatever loan there is a decree or setting of interest, they are to lend and exact interest according to the decree, lending as much as is lent annually to whoever (20) offers the greatest interest, whoever persuades the lending officials by their wealth (timēmati) or guarantor; and from the interest, and the rents on whatever rent-bearing purchases may have been made from capital (kephalaiōn), (25) they shall sacrifice the rites (hiera), both the common rites for the Plotheians, and for the Athenians on behalf of the community (koino) of the Plotheians, and for the quadrennial festivals; and for the other rites, for which all the Plotheians have to contribute money for (30) rites, whether to the Plotheians or to the Epakrians or to the Athenians, the officials from the community who are in charge of the money for the exemption from contributions (ateleian) shall pay on behalf of the demesmen; and for all the common rites in which (35) the Plotheians feast, they shall provide sweet wine at the community’s expense, for other rites up to half a chous for each Plotheian present, but for the trainer (didaskalōi) at or of the - a jar (kadon) . . . burning . . . (40) . . . practitioner (?) (dēmiourg-) . . . . . . text from Attic Inscriptions Online, IG I3
258 - Decree of the deme Plotheia
' None
21. Epigraphy, Ig Ii2, 47, 212, 1138, 1140-1141, 1150, 1173, 1182, 1496, 1569
 Tagged with subjects: • Panathenaia (Great), crowns at • crown, deme • crown, multiple • crown, relief • crown, tribe • crowns • crowns, gold crowns • crowns, honorific • dedication (object), crowns

 Found in books: Bodel and Kajava (2009), Dediche sacre nel mondo greco-romano : diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world : distribution, typology, use : Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 123, 124; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 27; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 183, 224, 232; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 607, 753, 754, 881, 908, 933, 1011, 1120; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 100, 124; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 274

47 . . . upon the table the following: . . . 1 mast-head cup; mast-head cup(s?) . . . a mast-head cup(?) into which the olive oil . . . another mast-head cup; a drinking cup (5) . . . made of metal(?); a statuette . . . a canteen-flask; a box; an incense-censer . . . a small tripod; small shield(s?) . . . 2 large shields; a large cupping-glass with a chain attached; 1 strigil (10) with a chain attached; a large strigil; another one with a chain attached; 2 cupping-glasses; a drinking cup; a canteen- flask or small cup; a cooling vessel; a brooch; 4 crowns Uninscribed line The following objects made of iron: (15) a large ring with a chain attached; a large strigil; medical forceps; 5 surgeon’s knives and forceps; 2 tablets/platters . . . tongs; 3 medical forceps; 4 strigils; (20) a ring with a chain; a statuette and . . . throughout the sanctuary worked in low relief . . . Decree The People decided. Athenodoros proposed. Concerning what the priest of Asklepios, Euthydemos, says, the People (25) shall resolve: in order that the preliminary sacrifices (prothumata) may be offered which Euthydemos the priest of Asklepios recommends (exegetai), and the other sacrifices take place on behalf of the People of the Athenians, the People shall resolve: that the overseers (epistatas) of the Asklepieion shall make the preliminary sacrifices (prothumata) that Euthydemos recommends (exegetai), (30) with money from the quarry set aside for the god, and pay the other money towards the building of the sanctuary; and in order that the Athenians may distribute as much meat as possible, the religious officials (hieropoios) in office shall take care of the (35) festival with respect to what comes from the People (dēmo); and distribute the meat of the leading ox to the prytany members and to the nine archons and the religious officials and those participating in the procession, and distribute the other meat to the Athenians . . . text from Attic Inscriptions Online, IG II2
47 - Assembly decree concerning sacrifices in cult of Asklepios in Piraeus
Relief For Spartokos, Pairisades, Apollonios, children of Leukon. Painting Decree 1 In the archonship of Themistokles (3
47/6), in the eighth prytany, of AigeisII, (5) for which Lysimachos son of Sosidemos of Acharnai was secretary. Theophilos of Halimous was chairman. Androtion son of Andron of Gargettos proposed: concerning what Spartokos and Pairisades have written in their letter (10) and what the envoys who have come from them report, to reply to them that the Athenian People praises Spartokos and Pairisades because they are good men and undertake for the Athenian People to look after (15) the export of grain, as their father did, and to perform enthusiastically whatever service the People may require; and the envoys shall report to them that if they do these things there is nothing that they will fail to obtain from (20) the Athenian People; and since they make the same grants to the Athenians as Satyros and Leukon made, the grants which the People made to Satyros and Leukon shall apply to Spartokos and Pairisades; and to crown each of them with a gold crown (25) at every Great Panathenaia, of a thousand drachmas; and the Games-masters (athlothetas) shall have the crowns made in the year before the Great Panathenaia, in accordance with the decree of the People voted previously for Leukon; and to announce (30) that the Athenian People crowns Spartokos and Pairisades, the children of Leukon, for their excellence and good will towards the Athenian People; and since they are dedicating the crowns to Athena Polias, (35) the Games-masters (athlothetas) shall dedicate the crowns in the temple, having inscribed on them: “Spartokos and Pairisades, children of Leukon, dedicated to Athena having been crowned by the Athenian People”; and the treasurer of the People (40) shall give to the Games-masters (athlothetais) the money for the crowns from the fund allocated to the People for expenditure on decrees; but for now it shall be for the receivers (apodektas) to hand over the money for the crowns from the military fund; and (45) the secretary of the Council shall inscribe this decree on a stone stele and stand it near the one for Satyros and Leukon; and the treasurer of the People shall give thirty drachmas for inscribing it; and to praise the envoys, (50) Sosis and Theodosios, because they take care of those who visit the Bosporos from Athens; and invite them to hospitality in the city hall (prutaneion) tomorrow; and concerning the money which is owed to the children of Leukon, in order that (55) they may recover it, the presiding committee (proedros) allotted to preside in the People on the eighteenth shall put the matter on the agenda first after the religious business or after the sacrifices (meta ta hiera), so that they may recover the money and not have grounds for complaint against the Athenian People; and to give the ships\' officers (hupēresias) (60) that Spartokos and Pairisades ask for; and the envoys shall give a list of the names of the officers whom they are going to take to the secretary of the Council; and it shall be the duty of those listed to do all in their power (65) for the children of Leukon. Decree 2 Polyeuktos (66) son of Timokrates of Krioa10 proposed: in other respects as Androtion proposed, but crown11 Apollonios the son of Leukon from the same fund. text from Attic Inscriptions Online, IG II2
212 - Honours for Spartokos and Pairisades, rulers of the Cimmerian Bosporos, and their brother, Apollonios

Crown flanked by a plant Gods. Leonteus proposed: since -kles the demarch? managed the festival and the administration? of the common funds of the deme well, praise? (5)-kles son of Kallikles? for his justice and? crown him with a gold crown of a thousand or five hundred drachmas and praise also the? -, Lykomedes . . . and? . . . and the or To- . . . and crown (10) each of them with a foliage crown because they jointly managed the - well and with love of honour (philotimōs) . . . the festival . . . the demarch . . . . . . text from Attic Inscriptions Online, IG II2
1173 - Honorific decree (of a deme? Acharnai? Kydantidai?)

Face A col. 1 (1a) . . . (1b) . . . (1c) acquitted (apophugōn) in a prosecution by (1d) - . . . col. 3 (1) -sthenides of Aigilia; libation bowl (phialē), weight: 100 drachmas. Mania living in Kollytos, acquitted (apophugousa) in a prosecution by (5) Kerykides of Thebes and Aristokles living in Kydathenaion, libation bowl (phialē), weight: 100 drachmas. Hermaios living in Piraeus, (10) acquitted (apophugōn) in a prosecution by Euthippos and Lamptrai; libation bowl (phialē), weight: 100 drachmas. -os living in Piraeus, acquitted (apophugōn) in a prosecution by Euthippos (15) of Lamptrai; libation bowl (phialē), weight: 100 drachmas. - living in Piraeus, acquitted (apophug-) in a prosecution by -, . . . col. 3 - living in Skambonidai and the (20) friendly society (koinon eranistōn); libation bowl (phialē), weight: 100 drachmas. Sokles living in Melite, acquitted (apophugōn) in a prosecution by Menekrates of Piraeus; libation bowl (phialē), (25) weight: 100 drachmas. Timo living in Melite, acquitted (apophugousa) in a prosecution by Mnesistratos of Halai; libation bowl (phialē), weight: 100 drachmas. Dokimos living in Melite, (30) acquitted (apophugōn) in a prosecution by Peithenous of Alopeke, Lysistratos of Alopeke, Thoudosios of Alopeke; libation bowl (phialē), weight: 100 drachmas. (35) Hephaistion living in Kerameis, acquitted (apophugōn) in a prosecution by Exekestos of Azenia; libation bowl (phialē), weight: 100 drachmas. - living in -, (40) acquitted (apophugousa) in a prosecution by . . . col. 4 living in . . . . . . living in . . . . . . (45) living in Melite . . . . . . . . . Face B col. 1 -os of Pallene; libation bowl (phialē), weight: 100 drachmas. -a living in Alopeke, (50) acquitted (apophugousa) in a prosecution by Dorotheos son of -machos of Anaphlystos; libation bowl (phialē), weight: 100 drachmas. Aristippides living in Melite, acquitted (apophugōn) in a prosecution by (55) Neoptolemos of Melite; libation bowl (phialē), weight: 100 drachmas. -strate living in Melite, acquitted (apophugousa) in a prosecution by Neoptolemos of Melite; (60) libation bowl (phialē), weight: 100 drachmas. - living in Anaphlystos . . . col. 2 acquitted (apophug-) in a prosecution by - of Troezen; libation bowl (phialē), weight: 100 drachmas. (65) Nikippos living in Melite(?), acquitted (apophugōn) in a prosecution by Eu- son of Skythikos of K-; libation bowl (phialē), weight: 100 drachmas. Aristomachos living in -, (70) acquitted (apophugōn) in a prosecution by Olympios of Kephisia; libation bowl (phialē), weight: 100 drachmas. Agathokles living in -, acquitted (apophugōn) in a prosecution by . . . . . . text from Attic Inscriptions Online, IG II2
1569 - List of manumissions in court and dedicatory bowls
' None
22. Vergil, Aeneis, 8.684
 Tagged with subjects: • Octavian, bestowal of naval crown on Agrippa • Varro, M. Terentius, naval crown awarded to • corona civica

 Found in books: Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 154; Pandey (2018), The Poetics of Power in Augustan Rome, 199

8.684 tempora navali fulgent rostrata corona.'' None
8.684 fate favors and celestial powers approve. '' None
23. None, None, nan
 Tagged with subjects: • crown, city • crown, deme • crown, multiple • crowns • crowns, gold crowns • crowns, olive crowns • honorific crowns

 Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 185, 186; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 211, 231; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 530, 815, 881, 937, 938, 947, 1119, 1162, 1169

24. None, None, nan
 Tagged with subjects: • crown, tribe • crowns, gold crowns

 Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 192; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 736

25. None, None, nan
 Tagged with subjects: • Crowns • Stephanosis (public crowning) • crown, tribe • crowns • crowns, gold crowns • crowns, olive crowns

 Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 204; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 184, 188, 232; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 754

26. None, None, nan
 Tagged with subjects: • crown, at Dionysia • crown, of magistrates • crowns • crowns, gold crowns

 Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 43, 175, 183; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 25

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