1. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Denunciation
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 53
| 19b ἡ ἐμὴ διαβολὴ γέγονεν, ᾗ δὴ καὶ πιστεύων Μέλητός με ἐγράψατο τὴν γραφὴν ταύτην. εἶεν· τί δὴ λέγοντες διέβαλλον οἱ διαβάλλοντες; ὥσπερ οὖν κατηγόρων τὴν ἀντωμοσίαν δεῖ ἀναγνῶναι αὐτῶν· Σωκράτης ἀδικεῖ καὶ περιεργάζεται ζητῶν τά τε ὑπὸ γῆς καὶ οὐράνια καὶ τὸν ἥττω λόγον κρείττω'24b ταῦτά ἐστιν. καὶ ἐάντε νῦν ἐάντε αὖθις ζητήσητε ταῦτα, οὕτως εὑρήσετε. ' None | 19b Meletus trusted when he brought this suit against me. What did those who aroused the prejudice say to arouse it? I must, as it were, read their sworn statement as if they were plaintiffs: Socrates is a criminal and a busybody, investigating the things beneath the earth and in the heavens and making the weaker argument stronger and'24b this now or hereafter, you will find that it is so.Now so far as the accusations are concerned which my first accusers made against me, this is a sufficient defence before you; but against Meletus, the good and patriotic, as he says, and the later ones, I will try to defend myself next. So once more, as if these were another set of accusers, let us take up in turn their sworn statement. It is about as follows: it states that Socrates is a wrongdoer because he corrupts the youth and does not believe in the gods the state believes in, but in other ' None |
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2. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Denunciation
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 53; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 53
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3. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Denunciation
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 47; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 47
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4. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Denunciation
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 47; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 47; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 43
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5. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Denunciation
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 48, 53, 54; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 48, 53, 54
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6. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Denunciation
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 49; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 49
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7. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Denunciation
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 48, 54; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 48, 54
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8. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Denunciation
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 48; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 48
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9. Tertullian, To Scapula, 4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Denunciation • denouncement
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 333; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 10
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4 We who are without fear ourselves are not seeking to frighten you, but we would save all men if possible by warning them not to fight with God. You may perform the duties of your charge, and yet remember the claims of humanity; if on no other ground than that you are liable to punishment yourself, (you ought to do so). For is not your commission simply to condemn those who confess their guilt, and to give over to the torture those who deny? You see, then, how you trespass yourselves against your instructions to wring from the confessing a denial. It is, in fact, an acknowledgment of our innocence that you refuse to condemn us at once when we confess. In doing your utmost to extirpate us, if that is your object, it is innocence you assail. But how many rulers, men more resolute and more cruel than you are, have contrived to get quit of such causes altogether - as Cincius Severus, who himself suggested the remedy at Thysdris, pointing out how the Christians should answer that they might secure an acquittal; as Vespronius Candidus, who dismissed from his bar a Christian, on the ground that to satisfy his fellow citizens would break the peace of the community; as Asper, who, in the case of a man who gave up his faith under slight infliction of the torture, did not compel the offering of sacrifice, having owned before, among the advocates and assessors of court, that he was annoyed at having had to meddle with such a case. Pudens, too, at once dismissed a Christian who was brought before him, perceiving from the indictment that it was a case of vexatious accusation; tearing the document in pieces, he refused so much as to hear him without the presence of his accuser, as not being consistent with the imperial commands. All this might be officially brought under your notice, and by the very advocates, who are themselves also under obligations to us, although in court they give their voice as it suits them. The clerk of one of them who was liable to be thrown upon the ground by an evil spirit, was set free from his affliction; as was also the relative of another, and the little boy of a third. How many men of rank (to say nothing of common people) have been delivered from devils, and healed of diseases! Even Severus himself, the father of Antonine, was graciously mindful of the Christians; for he sought out the Christian Proculus, surnamed Torpacion, the steward of Euhodias, and in gratitude for his having once cured him by anointing, he kept him in his palace till the day of his death. Antonine, too, brought up as he was on Christian milk, was intimately acquainted with this man. Both women and men of highest rank, whom Severus knew well to be Christians, were not merely permitted by him to remain uninjured; but he even bore distinguished testimony in their favour, and gave them publicly back to us from the hands of a raging populace. Marcus Aurelius also, in his expedition to Germany, by the prayers his Christian soldiers offered to God, got rain in that well-known thirst. When, indeed, have not droughts been put away by our kneelings and our fastings? At times like these, moreover, the people crying to the God of gods, the alone Omnipotent, under the name of Jupiter, have borne witness to our God. Then we never deny the deposit placed in our hands; we never pollute the marriage bed; we deal faithfully with our wards; we give aid to the needy; we render to none evil for evil. As for those who falsely pretend to belong to us, and whom we, too, repudiate, let them answer for themselves. In a word, who has complaint to make against us on other grounds? To what else does the Christian devote himself, save the affairs of his own community, which during all the long period of its existence no one has ever proved guilty of the incest or the cruelty charged against it? It is for freedom from crime so singular, for a probity so great, for righteousness, for purity, for faithfulness, for truth, for the living God, that we are consigned to the flames; for this is a punishment you are not wont to inflict either on the sacrilegious, or on undoubted public enemies, or on the treason-tainted, of whom you have so many. Nay, even now our people are enduring persecution from the governors of Legio and Mauritania; but it is only with the sword, as from the first it was ordained that we should suffer. But the greater our conflicts, the greater our rewards. '' None |
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10. Demosthenes, Orations, 21.175, 22.26-22.27
Tagged with subjects: • Denunciation
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 39, 49; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 39, 49
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21.175 Now I propose, men of Athens, to name those who have been condemned by you, after an adverse vote of the Assembly, for violating the festival, and to explain what some of them had done to incur your anger, so that you may compare their guilt with that of Meidias. First of all then, to begin with the most recent condemnation, the Assembly gave its verdict against Euandrus of Thespiae for profanation of the Mysteries on the charge of Menippus, a fellow from Caria . The law concerning the Mysteries is identical with that concerning the Dionysia, and it was enacted later.
22.26 But he thought that no one should be debarred from obtaining redress in whatever way he can best do so. How then will this be ensured? By granting many modes of legal procedure to the injured parties. Take a case of theft. Are you a strong man, confident in yourself? Arrest the thief; only you are risking a thousand drachmas. Are you rather weak? Guide the Archons to him, and they will do the rest. Are you afraid even to do this? Bring a written indictment. 22.27 Do you distrust yourself, and are you a poor man, unable to find the thousand drachmas? Sue him for theft before a public arbitrator, and you will risk nothing. In the same way for impiety you can arrest, or indict, or sue before the Eumolpidae, or give information to the King-Archon. And in the same way, or nearly so, for every other offence.'' None |
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11. None, None, nan
Tagged with subjects: • Denunciation
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 42, 44; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 42, 44
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12. None, None, nan
Tagged with subjects: • Denunciation
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 49, 53, 54; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 49, 53, 54
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