Tiresias: The Ancient Mediterranean Religions Source Database

131

Aeschines, Letters, 3.191

nan Because they put down those who ruled unlawfully, for this cause the poet says they were honored. For then it was still in the ears of all men that the democracy was overthrown only after certain men had put out of the way the provision for the indictment of men who propose illegal measures. Yes, as I have heard my own father say, for he lived to be ninety-five years old, and had shared all the toils of the city, which he often described to me in his leisure hours—well, he said that in the early days of the re-established democracy, if any indictment for an illegal motion came into court, the word was as good as the deed. For what is more wicked than the man who speaks and does what is unlawful?

Intertexts (texts cited often on the same page as the searched text):

10 results
1. Herodotus, Histories, a b c d\n0 1.159 1.159 1 159 \n1 2.115.4 2.115.4 2 115 \n2 2.121ε2 2.121ε2 2 121ε2\n3 2.81 2.81 2 81 \n4 8.105 8.105 8 105 (5th cent. BCE - 5th cent. BCE) 1.159. When they came to Branchidae, Aristodicus, speaking for all, put this question to the oracle: “Lord, Pactyes the Lydian has come to us a suppliant fleeing a violent death at the hands of the Persians; and they demand him of us, telling the men of Cyme to surrender him. ,But we, as much as we fear the Persian power, have not dared give up this suppliant of ours until it is clearly made known to us by you whether we are to do this or not.” Thus Aristodicus inquired; and the god again gave the same answer, that Pactyes should be surrendered to the Persians. ,With that Aristodicus did as he had already decided; he went around the temple, and took away the sparrows and all the families of nesting birds that were in it. But while he was doing so, a voice (they say) came out of the inner shrine calling to Aristodicus, and saying, “Vilest of men, how dare you do this? Will you rob my temple of those that take refuge with me?” ,Then Aristodicus had his answer ready: “Lord,” he said, “will you save your own suppliants, yet tell the men of Cyme to deliver up theirs?” But the god replied, “Yes, I do command them, so that you may perish all the sooner for your impiety, and never again come to inquire of my oracle about giving up those that seek refuge with you.”
2. Isaeus, Orations, 4.19 (5th cent. BCE - 4th cent. BCE)
3. Xenophon, Hellenica, 2.4.21-2.4.22, 4.4.2-4.4.3 (5th cent. BCE - 4th cent. BCE) 2.4.21. In the name of the gods of our fathers and mothers, in the name of our ties of kinship and marriage and comradeship,—for all these many of us share with one another,—cease, out of shame before gods and men, to sin against your fatherland, and do not obey those most accursed Thirty, who for the sake of their private gain have killed in eight months more Athenians, almost, than all the Peloponnesians in ten years of war. 2.4.22. And when we might live in peace as fellow citizens, these men bring upon us war with one another, a war most utterly shameful and intolerable, utterly unholy and hated by both gods and men. Yet for all that, be well assured that for some of those now slain by our hands not only you, but we also, have wept bitterly. Thus he spoke; but the surviving officials of the oligarchy, partly because their followers were hearing such things, led them back to the city. 4.4.2. But the Argives, Athenians, Boeotians, and 392 B.C. those among the Corinthians who had received a share of the money from the King, as well as those who had made themselves chiefly responsible for the war, realizing that if they did not put out of the way the people who had turned toward peace, the state would be in danger of going over to the Lacedaemonians again, undertook, under these circumstances, to bring about a general massacre. And in the first place, they devised the most sacrilegious of all schemes; for other people, even if a man is condemned by process of law, do not put him to death during a religious festival; but these men chose the last day of the Euclea, The festival of Artemis Euclea. because they thought they would catch more people in the market-place, so as to kill them. 4.4.3. Then again, when the signal was given to those who had been told whom they were to 392 B.C. kill, they drew their swords and struck men down,—one while standing in a social group, another while sitting in his seat, still another in the theatre, and another even while he was sitting as judge in a dramatic contest. Now when the situation became known, the better classes immediately fled, in part to the statues of the gods in the market-place, in part to the altars; then the conspirators, utterly sacrilegious and without so much as a single thought for civilized usage, both those who gave the orders and those who obeyed, kept up the slaughter even at the holy places, so that some even among those who were not victims of the attack, being right-minded men, were dismayed in their hearts at beholding such impiety.
4. Aeschines, Letters, 2.74-2.78 (4th cent. BCE - 4th cent. BCE)
5. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)
6. Aeschines, Or., 2.74-2.78
7. Demosthenes, Orations, 19.156, 53.3
8. Epigraphy, Ig I , 52
9. Epigraphy, Ig I , 52
10. Epigraphy, Knidos, 152, 149

Subjects of this text:

subject	book bibliographic info
aeschines	Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 139
arginusae,battle of	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 38
artemis,kuria of termessus	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
asclepieia	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
autopsy,lack of evidence for	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 137
citizenship grants	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 137
curse tablets	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
dikaiosune	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
epigram	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 137
family defence	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 48
family tradition	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 48
graphe paranomon	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 38
hosiotes	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
myth,athenians knowledge of	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 48
nomoi	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
statues	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 137
tamiai,of athena	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
tamiai,of the other gods'	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
thebans	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 137
xenophon	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 38
zeus,eleutherios of termessus	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285