1. Homer, Iliad, 1.86 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 1.86. οὐ μὰ γὰρ Ἀπόλλωνα Διῒ φίλον, ᾧ τε σὺ Κάλχαν | 1.86. for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans, |
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2. Aeschylus, Agamemnon, 1322-1324, 1326, 1325 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 1325. ἐχθροῖς φονεῦσι τοῖς ἐμοῖς τίνειν ὁμοῦ, | 1325. That from my hateful slayers they exact too |
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3. Sophocles, Electra, 1239-1242 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 | 1242. I will never think it right to tremble before eternally house-bound women, that useless burden on the ground! Oreste |
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4. Euripides, Phoenician Women, 1006 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 1006. μὰ τὸν μετ' ἄστρων Ζῆν' ̓́Αρη τε φοίνιον, | 1006. No, by Zeus and all his stars, by Ares, god of blood, who established the Sown-men that sprung one day from earth as lords of this land! I will go, and standing on the topmost battlements, |
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5. Euripides, Medea, 1260, 160-162, 168-170, 747, 746 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 746. ὄμνυ πέδον Γῆς πατέρα θ' ̔́Ηλιον πατρὸς | 746. Swear by the plain of Earth, by Helios my father’s sire, and, in one comprehensive oath, by all the race of gods. Aegeu |
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6. Euripides, Iphigenia Among The Taurians, 749, 748 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 |
7. Euripides, Ion, 1478, 987-991, 993-998, 992 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 992. [ποῖόν τι μορφῆς σχῆμ' ἔχουσαν ἀγρίας; | 992. What savage form had it assumed? Creusa |
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8. Euripides, Hippolytus, 1025, 1417-1419, 1421-1425, 1451, 713, 1420 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 1420. ἐγὼ γὰρ αὐτῆς ἄλλον ἐξ ἐμῆς χερὸς | 1420. For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen; |
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9. Antiphanes, Fragments, fr.26 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 |
10. Euripides, Alcestis, 438 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 |
11. Aristophanes, Knights, 768, 767 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 767. εἰ δέ σε μισῶ καὶ μὴ περὶ σοῦ μάχομαι μόνος ἀντιβεβηκώς, | |
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12. Sophocles, Philoctetes, 1324 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 | 1324. no one can justly excuse or pity them. You have become savage: you welcome no counsellor, and if someone admonishes you, even if he speaks in all good will, you detest him and consider him an enemy who wishes you ill. All the same I will speak to you, calling Zeus who guards oaths to witness. |
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13. Antiphanes, Fragments, fr.26 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 28 |
14. Demosthenes, Orations, 1.19, 1.23, 3.32, 4.49, 6.23, 6.31, 8.7, 8.19, 8.28, 8.49, 9.7, 9.54, 9.65, 10.2, 10.5, 10.7, 10.17, 10.25, 13.16, 13.21, 14.38, 15.13, 16.13, 16.32, 18.13, 18.111, 18.129, 18.208, 18.251, 18.261, 18.294, 18.307, 19.24, 19.46, 19.52, 19.67, 19.122, 19.129-19.130, 19.141, 19.171-19.172, 19.188, 19.212, 19.215, 19.235, 19.262, 19.285, 20.21, 20.151, 21.2-21.3, 21.58, 21.109, 21.139, 21.198, 21.205, 21.207, 29.52, 29.57, 29.59, 50.13, 52.9, 52.14 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 349 | 4.49. Truly, men of Athens, I do think that Philip is drunk with the magnitude of his achievements and dreams of further triumphs, when, elated by his success, he finds that there is none to bar his way; but I cannot for a moment believe that he is deliberately acting in such a way that all the fools at Athens know what he is going to do next. For of all fools the rumor-mongers are the worst. 6.23. You, I said, gaze with wonder at Philip as he gives away this and promises that, but if you are truly wise, pray that you may never find that he has deceived and cozened you. Verily, I said, there are manifold means devised by states for protection and safety—stockades, ramparts, fosses and the like. 6.31. And the crowning disgrace is that your posterity also is bound by the same peace which these hopes prompted you to conclude; so completely were you led astray. Why do I mention this now and assert that these men ought to be called upon? I vow that I will boldly tell you the whole truth and keep nothing back. 9.54. And that, as all Heaven is my witness, you will never be able to do; but you have reached such a height of folly or of madness or—I know not what to call it, for this fear too has often haunted me, that some demon is driving you to your doom, that from love of calumny or envy or ribaldry, or whatever your motive may be, you clamor for a speech from these hirelings, some of whom would not even disclaim that title, and you derive amusement from their vituperations. 13.21. Yet consider how things were managed in the days of your ancestors, for you need not go abroad for examples to teach you your duty. Take Themistocles, who was your general in the sea-fight at Salamis, and Miltiades, who commanded at Marathon, and many more whose good services were far greater than those of our present generals: verily our ancestors put up no bronze statues to them, but rewarded them as men in no way superior to themselves. 18.129. 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. 18.208. 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. 18.261. 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. 18.294. 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. 19.129. of these proceedings it is not possible for the defendant to give an account differing from mine. As for the affidavit of refusal, there is an entry in the record-office at the Temple of Demeter, of which the public caretaker is in charge, and a decree in which he is mentioned by name. As for his conduct over yonder, his own colleagues who were present, and from whom I got my information, will give evidence against him. I was not one of his colleagues, as I had declined on oath. 19.130. Read the decree and the records, and call the witnesses. (The Decree, Records, and Depositions are read) What do you imagine were the prayers offered by Philip when he made libation? Or by the Thebans? Surely they implored strength and victory for themselves and their allies, weakness and defeat for the allies of the Phocians. In that prayer Aeschines joined. He invoked a curse on his own fatherland. It is for you to make that curse recoil upon his own head. 19.171. Well, these sums of money I gave away as a free gift to my fellow-citizens in distress. If Aeschines in addressing you should say presently: Demosthenes, if you really inferred from my speech in support of Philocrates that our conduct was thoroughly corrupt, why did you join us on the subsequent embassy to receive the oaths, instead of excusing yourself? you must remember that I had promised the prisoners whom I delivered that I would bring the ransom-money and do my utmost for their rescue. 19.172. It would therefore have been too bad to break my word and abandon fellow-creatures and fellow-citizens in misfortune. Had I declined on oath, a private excursion to Macedonia would have been neither decent nor safe. Except for my strong desire to liberate those men, may I die miserably before my time The Greek phrase, which occurs also at the end of the De corona, suggests by its jingle the formula of some curse, but cannot be well reproduced in English. if any reward would have induced me to accept an embassy with these men as my colleagues. I proved that by twice excusing myself when you twice appointed me to the third embassy, and also by my constant opposition to them on this journey. 19.262. Holy Mother Earth! if I am to speak as a sane man, we stand in need of the utmost vigilance, when this infection, moving in its circuit, has invaded our own city. Therefore take your precautions now, while we are still secure. Let the men who have brought it here be punished with infamy. If not, beware lest you discern the wisdom of my words too late, when you have lost the power of doing what you ought. 19.285. He will say that the trial of Timarchus will improve the morals of our young men. Then this trial will improve the integrity of our statesmen, on whom depend the gravest political hazards; and they also have a claim on your consideration. But let me show you that he did not bring Timarchus to ruin because of his anxious care—Heaven help us! for the modesty of your children. Your children, men of Athens, are already modest; and God forbid that Athens should ever be in such evil case as to require an Aphobetus or an Aeschines to teach young people modesty! 20.21. Put it thus. of aliens there are exempt—I will assume ten. And by Heaven, as I said before, I do not believe there are five. Moreover of the citizens there are not half a dozen. Sixteen of both, then. Let us call it twenty, or thirty, if you like. How many, pray, are there that annually perform the regularly recurring services—chorus-masters, presidents of gymnasia, and public hosts? Perhaps sixty in all, or a trifle more. 21.58. And now I solemnly call your attention to another point. I shall beg you not to be offended if I mention by name some persons who have fallen into misfortune; for I swear to you that in doing so I have no intention of casting reproach upon any man; I only want to show you how carefully all the rest of you avoid anything like violent or insulting behavior. There is, for instance, Sannio, the trainer of the tragic choruses, who was convicted of shirking military service and so found himself in trouble. 21.109. For in truth, what bounds can be set to wickedness, and how can shamelessness, brutality and insolence go farther, if a man who has committed grave-yes, grave and repeated wrongs against another, instead of making amends and repenting of the evil, should afterwards add more serious outrages and should employ his riches, not to further his own interests without prejudice to others, but for the opposite purpose of driving his victim into exile unjustly and covering him with ignominy, while he gloats over his own superabundance of wealth? 21.139. But now, I believe, his champions are Polyeuctus and Timocrates and the ragamuffin Euctemon. Such are the mercenaries that he keeps about him; and there are others besides, an organized gang of witnesses, who do not openly force themselves upon you, but readily give a silent nod of assent to his lies. I do not of course imagine that they make anything out of him, but there are some people, men of Athens, who are strangely prone to abase themselves towards the wealthy, to attend upon them, and to give witness in their favour. 21.198. I swear solemnly by Zeus, by Apollo, and by Athena—for I will speak out, whatever the result may be—for when this man was going about, trumping up the story that I had abandoned the prosecution, I observed signs of disgust even among his ardent supporters. And by heaven! they had some excuse, for there is no putting up with the fellow; he claims to be the only rich man and the only man who knows how to speak; all others are in his opinion outcasts, beggars, below the rank of men. 21.207. In a democracy there must never be a citizen so powerful that his support can ensure that the one party submits to outrages and the other escapes punishment. But if you are anxious to do me an ill turn, Eubulus,though I protest that I know not why you should—you are a man of influence and a statesman; take any legal vengeance you like on me, but do not deprive me of my compensation for illegal outrages. If you find it impossible to harm me in that way, it may be taken as a proof of my innocence that you can readily censure others, but find no ground of censure in me. 29.57. that he did not give over the will, nor let the house, although the laws so bade; and finally that he did not see fit to give an oath, after the witnesses and I myself had sworn, whereby he could have secured release to the amount of the sums regarding which he had demanded Milyas for torture. By heaven, I certainly could think of no better way than this to establish these facts. Yet, plain as it is that he falsely attacks the witnesses; that he suffers no damage from the facts adduced; that he was justly condemned; he still tries to brazen it out. 50.13. for I was well aware of the need they felt, and how it pressed upon each one, and I was myself embarrassed for funds as, by Zeus and Apollo, no one could believe, who had not accurately followed the course of my affairs. However, I mortgaged my farm to Thrasylochus and Archeneüs, and having borrowed thirty minae from them and distributed the money among the crew, I put to sea, that no part of the people’s orders might fail to be carried out, as far as it depended on me. And the people, hearing of this, gave me a vote of thanks, and invited me to dine in the Prytaneum. To prove that I am speaking the truth in this, the clerk shall read you the deposition dealing with these facts, and the decree of the people. The Deposition. The Decree 52.9. (and by Zeus and Apollo and Demeter, I shall make no false statement to you, men of the jury, but shall relate to you what I heard from my father)— You have a chance, he continued, to do a good turn to me, and no harm to yourself. It happens that I am proxenos of the Heracleotes, and you would be glad, I should think, to have me get the money rather than an alien who resides in Scyros, and is a man of no account. Matters have turned out like this. Lycon was without children, and has left, as I am informed, no heir in his house. 52.14. then, when he learned that my father was in poor health, and had difficulty in coming up to the city, and that his sight was failing, he brought an action against him, not indeed an action for money, like the present one, but an action for damages, declaring that my father had wrought him injury by paying to Cephisiades the money which Lycon, the Heracleote, had left in his keeping after having promised not to pay it without the plaintiff’s consent. After he had brought suit, he took back the papers from the public arbitrator, and challenged my father to refer the case to Lysitheides, a friend of Callippus himself and of Isocrates and Aphareus, These were doubtless the famous orator and the tragic poet. and an acquaintance of my father. |
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15. Demosthenes, Prooemia, 35.4-35.5, 45.1, 46.3, 48.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 349 |
16. Demosthenes, Prooemia, 35.4-35.5, 45.1, 46.3, 48.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 349 |
17. Aeschines, Letters, 1.28, 1.52, 1.55, 1.61, 1.69, 1.73, 1.76, 1.81, 1.88, 1.98, 1.108, 2.13, 3.172, 3.182, 3.212, 3.217, 3.228, 3.255 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 349 | 1.28. Who then are they who in the lawgiver's opinion are not to be permitted to speak? Those who have lived a shameful life; these men he forbids to address the people. Where does he show this? Under the heading “Scrutiny of public men”The Athenian r(h/twr was both public speaker and political leader. The profession was definite and well recognised. No one English word covers both the political and the oratorical activity of the profession.All public officials were required to submit to a fomal scrutiny (dokimasi/a) before taking office. The examining body was usually a law-court; in the case of the archons it was a court, after a preliminary hearing by the senate; senators elect appeared before the outgoing senate. From our passage it appears that a sort of “scrutiny” might be applied to the men who made politics their profession, without regard to any office for which they might be candidates. he says, “If any one attempts to speak before the people who beats his father or mother, or fails to support them or to provide a home for them.” Such a man, then, he forbids to speak. And right he is, by Zeus, say I! Why? Because if a man is mean toward those whom he ought to honor as the gods, how, pray, he asks, will such a man treat the members of another household, and how will he treat the whole city? Whom did he, in the second place, forbid to speak? 1.81. will pass over the most of these incidents and those which happened long ago, but I do wish to remind you of what took place at the very assembly in which I instituted this process against Timarchus.The first step in the process was for Aeschines, at a meeting of the assembly, formally to summon Timarchus to legal scrutiny (dokimasi/a) of his right to speak before the people.The Senate of the Areopagus appeared before the people in accordance with the resolution that Timarchus had introduced in the matter of the dwelling-houses on the Pnyx. The member of the Areopagus who spoke was Autolycus, a man whose life has been good and pious, by Zeus and Apollo, and worthy of that body. 1.88. Is there any man who would have testified, or any prosecutor who would have undertaken to present such proof of the act? Surely not. What then? Were the accused acquitted? No, by Heracles! They were punished with death, though their crime was far less, by Zeus and Apollo, than that of this defendant; those poor wretches met such a fate because they were unable to defend themselves against old age and poverty together, the greatest of human misfortunes; the defendant should suffer it because he is unwilling to restrain his own lewdness. 2.13. When Ctesiphon returned from his mission, he first reported to you on the matters for which he was sent, and then in addition he said that Philip declared that he had gone to war with you against his own will, and that he wished, even now, to be rid of the war. When Ctesiphon had said this and had also told of the marked kindness of his reception, the people eagerly accepted his report and passed a vote of praise for Ctesiphon . Not a voice was raised in opposition. Then it was, and not till then, that Philocrates of Hagnus offered a motion, which was passed by uimous vote of the people that Philip be allowed to send to us a herald and ambassadors to treat for peace. For up to this time even that had been prevented by certain men who made it their business to do so, as the event itself proved. 3.172. Here he married a woman who was rich, I grant you, and brought him a big dowry, but a Scythian by blood. This wife bore him two daughters, whom he sent hither with plenty of money. One he married to a man whom I will not name—for I do not care to incur the enmity of many persons,—the other, in contempt of the laws of the city, Demosthenes of Paeania took to wife. She it was who bore your busy-body and informer. From his grandfather, therefore, he would inherit enmity toward the people, for you condemned his ancestors to death and by his mother's blood he would be a Scythian, a Greek-tongued barbarian—so that his knavery, too, is no product of our soil. 3.182. But, by the Olympian gods, I think one ought not to name those men on the same day with this monster! Now let Demosthenes show if anywhere stands written an order to crown any one of those men. Was the democracy, then, ungrateful? No, but noble-minded, and those men were worthy of their city. For they thought that their honor should be conferred, not in written words, but in the memory of those whom they had served; and from that time until this day it abides, immortal. But what rewards they did receive, it is well to recall. 3.228. And, by the Olympian gods, of all the things which I understand Demosthenes is going to say, I am most indigt at what I am now about to tell you. For he likens me in natural endowment to the Sirens, saying that it was not charm that the Sirens brought to those who listened to them, but destruction, and that therefore the Siren-song has no good repute; and that in like manner the smooth flow of my speech and my natural ability have proved the ruin of those who have listened to me. And yet I think no man in the world is justified in making such a statement about me. It is a shame to accuse a man and not to be able to show the ground for the accusation. 3.255. Deliberate, therefore, not as for some foreign state, but as for your own; treat your honors, not as favours to be bestowed, but as rewards of merit; reserve your crowns for better heads and more worthy men. Deliberate, not with the help of your ears alone, but with your eyes as well, looking sharply among yourselves to see who of your number they are who propose to aid Demosthenes; whether they are comrades of his youth in the hunting-field, or companions in the gymnasium—but no, by the Olympian Zeus, that cannot be, for his time has been spent, not in hunting wild boars, and not in cultivating vigor of body, but in practising his art of hunting down men of property. |
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18. Lycurgus, Against Leocrates, 140, 76 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 349 |
19. Demosthenes Bithynius, Fragments, fr.1.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 349 |
20. Demosthenes Ophthalmicus, Fragments, fr.1.1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •epithets,significance of divine Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 349 |