1. Hebrew Bible, Exodus, 7.8-7.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Draco • Dragon, see also Serpent • Dragons • Logos, serpent/Draco • Serpent, Draco
Found in books: Rasimus (2009) 79, 81; Rohmann (2016) 264
7.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 7.9. כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃' '7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.12. וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃''. None | 7.8. And the LORD spoke unto Moses and unto Aaron, saying: 7.9. ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’ 7.10. And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts. 7.12. For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods.''. None |
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2. Hebrew Bible, Genesis, 1.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Draco • Dragon, see also Serpent • Leviathan, as red dragon • Logos, serpent/Draco • Serpent, Draco • dragon, red • dragon, versus YHWH
Found in books: Rasimus (2009) 70, 79, 81, 83, 86, 89, 98, 215; Sneed (2022) 59, 95
1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃'
1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ '. None | 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.' '. None |
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3. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Bel and the Dragon • Leviathan, as red dragon • dragon, etymology • dragon, red
Found in books: Gunderson (2022) 22; Sneed (2022) 51, 95
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4. Euripides, Bacchae, 537-544 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dragon, • dragon
Found in books: Bernabe et al (2013) 301, 315, 316; Del Lucchese (2019) 27
537. οἵαν οἵαν ὀργὰν'538. ἀναφαίνει χθόνιον 539. γένος ἐκφύς τε δράκοντός 540. ποτε Πενθεύς, ὃν Ἐχίων 541. ἐφύτευσε χθόνιος, 542. ἀγριωπὸν τέρας, οὐ φῶτα word split in text 537. What rage, what rage does the earth-born race show, and Pentheus,'538. What rage, what rage does the earth-born race show, and Pentheus, 540. once descended from a serpent—Pentheus, whom earth-born Echion bore, a fierce monster, not a mortal man, but like a bloody giant, hostile to the gods. '. None | |
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5. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Draco
Found in books: Heymans (2021) 200; Martens (2003) 95; Raaflaub Ober and Wallace (2007) 55
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6. Plutarch, Solon, 23.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Draco • Draco, cf. homicide statute/law • homicide statute/law, cf. Draco
Found in books: Heymans (2021) 200; Riess (2012) 36
23.1. ὅλως δὲ πλείστην ἔχειν ἀτοπίαν οἱ περὶ τῶν γυναικῶν νόμοι τῷ Σόλωνι δοκοῦσι. μοιχὸν μὲν γὰρ ἀνελεῖν τῷ λαβόντι δέδωκεν· ἐὰν δʼ ἁρπάσῃ τις ἐλευθέραν γυναῖκα καὶ βιάσηται, ζημίαν ἑκατὸν δραχμὰς ἔταξε· κἂν προαγωγεύῃ, δραχμὰς εἴκοσι, πλὴν ὅσαι πεφασμένως πωλοῦνται, λέγων δὴ τὰς ἑταίρας. αὗται γὰρ ἐμφανῶς φοιτῶσι πρὸς τοὺς διδόντας.''. None | 23.1. But in general Solon’s laws concerning women seem very absurd. For instance, he permitted an adulterer caught in the act to be killed; but if a man committed rape upon a free woman, he was merely to be fined a hundred drachmas; and if he gained his end by persuasion, twenty drachmas, unless it were with one of those who sell themselves openly, meaning of course the courtesans. For these go openly to those who offer them their price.''. None |
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7. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dragon, see also Serpent • Jesus, as dragon-slayer • Leviathan, as red dragon • Revelation (Apocalypse of John), the war with the Dragon • dragon, as muzzled • dragon, red
Found in books: Collins (2016) 342, 343, 345, 346, 347; Rasimus (2009) 86; Sneed (2022) 93, 94, 95, 139
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8. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Dragon, see also Serpent • dragon, archon
Found in books: Rasimus (2009) 89, 90; Williams (2009) 99
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9. Demosthenes, Orations, 23.22, 23.40-23.41, 23.53-23.57, 23.60-23.61, 23.80
Tagged with subjects: • Draco • Draco, cf. homicide statute/law • homicide statute/law, cf. Draco
Found in books: Martin (2009) 122; Riess (2012) 25, 36, 43, 134, 143
| 23.22. Now take and read the actual statutes, that I may prove thereby the illegality of their proposal. One of the Statutes of the Areopagus Concerning Homicide The Council of the Areopagus shall take cognizance in cases of homicide, of intentional wounding, of arson, and of poisoning, if a man kill another by giving poison.
23.40. Or take the words, from Amphictyonic sacrifices. Why did he also exclude the murderer from them? He debars the offender from everything in which the deceased used to participate in his lifetime; first from his own country and from all things therein, whether permitted or sacred, assigning the frontier-market as the boundary from which he declares him excluded; and secondly from the observances at Amphictyonic assemblies, because the deceased, if a Hellene, also took part therein. And from the games, —why from the games? Because the athletic contests of Hellas are open to all men,—the sufferer was concerned in them because everybody was concerned in them; therefore the murderer must absent himself. 23.41. Accordingly the law excludes the murderer from all these places; but if anyone puts him to death elsewhere, outside the places specified, the same retribution is provided as when an Athenian is slain. He did not describe the fugitive by the name of the city, for in that name he has no part, but by that of the act for which he is chargeable. Accordingly he says: if any man kill the murderer; and afterwards, when he prescribed the places from which the man is debarred, he introduces the name of the City for the lawful assignment of punishment: he shall be liable to the same penalty as if he killed an Athenian. Gentlemen, that phrase is very different from the wording of the decree before us.
23.53. Read another statute. Statute If a man kill another unintentionally in an athletic contest, or overcoming him in a fight on the highway, or unwittingly in battle, or in intercourse with his wife, or mother, or sister, or daughter, or concubine kept for procreation of legitimate children, he shall not go into exile as a manslayer on that account. Many statutes have been violated, men of Athens, in the drafting of this decree, but none more gravely than that which has just been read. Though the law so clearly gives permission to slay, and states under what conditions, the defendant ignores all those conditions, and has drawn his penal clause without any suggestion as to the manner of the slaying. 23.54. Yet mark how righteously and admirably these distinctions are severally defined by the lawgiver who defined them originally. If a man kill another in an athletic contest, he declared him to be not guilty, for this reason, that he had regard not to the event but to the intention of the agent. That intention is, not to kill his man, but to vanquish him unslain. If the other combatant was too weak to support the struggle for victory, he considered him responsible for his own fate, and therefore provided no retribution on his account. 23.55. Again, if in battle unwittingly —the man who so slays is free of bloodguiltiness. Good: If I have destroyed a man supposing him to be one of the enemy, I deserve, not to stand trial, but to be forgiven. Or in intercourse with his wife, or mother, or sister, or daughter, or concubine kept for the procreation of legitimate children. He lets the man who slays one so treating any of these women go scot-free; and that acquittal, men of Athens, is the most righteous of all. 23.56. Why? Because in the defence of those for whose sake we fight our enemies, to save them from indignity and licentiousness, he permitted us to slay even our friends, if they insult them and defile them in defiance of law. Men are not our friends and our foes by natural generation: they are made such by their own actions; and the law gives us freedom to chastise as enemies those whose acts are hostile. When there are so many conditions that justify the slaying of anyone else, it is monstrous that that man should be the only man in the world whom, even under those conditions, it is to be unlawful to slay. 23.57. Let us suppose that a fate that has doubtless befallen others before now should befall him—that he should withdraw from Thrace and come and live somewhere in a civilized community; and that, though no longer enjoying the licence under which he now commits many illegalities, he should be driven by his habits and his lusts to attempt the sort of behavior I have mentioned, will not a man be obliged to allow himself to be insulted by Charidemus in silence? It will not be safe to put him to death, nor, by reason of this decree, to obtain the satisfaction provided by law.
23.60. Read the next statute. Statute If any man while violently and illegally seizing another shall be slain straightway in self-defence, there shall be no penalty for his death. Here are other conditions of lawful homicide. If any man, while violently and illegally seizing another, shall be straightway slain in self-defence, the legislator ordains that there shall be no penalty for his death. I beg you to observe the wisdom of this law. By adding the word straightway after indicating the conditions of lawful homicide, the legislator has excluded any long premeditation of injury and by the expression, in self-defence, he makes it clear that he is giving indulgence to the actual sufferer, and to no other man. Thus the law permits homicide in immediate self-defence; but Aristocrates has made no such exception. He says, without qualification, if anyone ever kills, —that is, even if he kill righteously, or as the laws permit. 23.61. I shall be told that this is a quibble of ours; who will ever be violently and illegally seized by Charidemus? Everybody. Surely you are aware that any man who has troops at command lays hands on whomsoever he thinks he can overpower, demanding ransom. Heaven and Earth! Is it not monstrous, is it not manifestly contrary to law,—I do not mean merely to the statute law but to the unwritten law of our common humanity,—that I should not be permitted to defend myself against one who violently seizes my goods as though I were an enemy? And that will be so, if the slaying of Charidemus is forbidden even on those terms,—if even though he be iniquitously plundering another man’s property, his slayer is to be liable to seizure, though the statute ordains that he who takes life under such conditions shall have impunity.
23.80. In addition to all these provisions for legal redress there is a sixth, which the defendant has equally defied in his decree. Suppose that a man is ignorant of all the processes I have mentioned, or that the proper time for taking such proceedings has elapsed, that for any other reasons he does not choose to prosecute by those methods; if he sees the homicide frequenting places of worship or the market, he may arrest him and take him to jail; but not, as you have permitted, to his own house or wherever he chooses. When under arrest he will suffer no injury in jail until after his trial; but, if he is found guilty, he will be punished with death. On the other hand, if the person who arrested him does not get a fifth part of the votes, he will be fined a thousand drachmas.''. None |
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