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Tiresias: The Ancient Mediterranean Religions Source Database



4413
Demosthenes, Orations, 24.120-24.122


nan—Certainly he cannot deny that such people ought to be, and that the laws make them, liable to the heaviest punishments. Neither can he deny that the men for whose protection he has invented his law are thieves and temple-robbers; for the have robbed the temples of the ten per cent due to Athena and of the two per cent due to the other gods; they keep the money in their own pockets instead of making restitution, and they have stolen the public share, which belonged to you. Their sacrilege differs from other forms of sacrilege to this extent,—that they never even paid the money into the Acropolis as they ought.


nanAs Heaven is my witness, gentlemen of the jury, I believe Androtion became the victim of this arrogant, overbearing temper, not by accident, but by the visitation of the gods, to the end that, as the mutilators of the statue of Victory perished by their own hands, Nothing is known of this incident. so these men should perish by litigation among themselves, and should either make tenfold restitution, as the laws direct, or be cast into prison.


nanI should like to make an observation about his law which occurred to my mind while I was speaking about these matters,—something quite out of the common, indeed surprisingly so. The defendant, gentlemen of the jury, has proposed that the penalty inflicted upon farmers of taxes, if they did not pay their dues, should be in accordance with the earlier statutes, in which the penalty provided is imprisonment and double restitution for men who, in consequence of losses on their contract, might possibly do the State a wrong unintentionally. On the other hand, he abolishes imprisonment for men who steal the property of the State and rob the temples of the Goddess.—If you tell us, Timocrates, that the latter are guilty of a less serious offence than the former, you must admit that you are out of your senses; and if you think their offence more serious, as indeed it is, and yet release them and refuse to release the others, is it not evident that you have sold your services to these men for a bribe?


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

5 results
1. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

857b. on obtaining pardon from the State, or after payment of double the sum stolen, he shall be let out of prison. Clin. How comes it, Stranger, that we are ruling that it makes no difference to the thief whether the thing he steals be great or small, and whether the place it is stolen from be holy or unhallowed, or whatever other differences may exist in the manner of a theft; whereas the lawgiver ought to suit the punishment to the crime by inflicting dissimilar penalties in these varying cases? Ath. Well said, Clinias! You have collided with me
2. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

344a. the man who has the ability to overreach on a large scale. Consider this type of man, then, if you wish to judge how much more profitable it is to him personally to be unjust than to be just. And the easiest way of all to understand this matter will be to turn to the most consummate form of injustice which makes the man who has done the wrong most happy and those who are wronged and who would not themselves willingly do wrong most miserable. And this is tyranny, which both by stealth and by force takes away what belongs to others, both sacred and profane, both private and public, not little by little but at one swoop.
3. Thucydides, The History of The Peloponnesian War, 2.13.3-2.13.5 (5th cent. BCE - 4th cent. BCE)

2.13.3. Here they had no reason to despond. Apart from other sources of income, an average revenue of six hundred talents of silver was drawn from the tribute of the allies; and there were still six thousand talents of coined silver in the Acropolis, out of nine thousand seven hundred that had once been there, from which the money had been taken for the porch of the Acropolis, the other public buildings, and for Potidaea . 2.13.4. This did not include the uncoined gold and silver in public and private offerings, the sacred vessels for the processions and games, the Median spoils, and similar resources to the amount of five hundred talents. 2.13.5. To this he added the treasures of the other temples. These were by no means inconsiderable, and might fairly be used. Nay, if they were ever absolutely driven to it, they might take even the gold ornaments of Athena herself; for the statue contained forty talents of pure gold and it was all removable. This might be used for self-preservation, and must every penny of it be restored.
4. Demosthenes, Orations, 22.77-22.78, 24.8-24.9, 24.11, 24.82, 24.101, 24.111-24.113, 24.115, 24.121-24.122, 24.124, 24.129-24.131, 24.137, 24.148-24.152, 24.154, 58.14 (4th cent. BCE - 4th cent. BCE)

5. Epigraphy, Ml, 58



Subjects of this text:

subject book bibliographic info
ancestors, athenian Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 131
asebia (impiety), of androtion Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 131
athena, goddess of the treasury Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 133
athens, administration of sacred matters Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 16
athens, inventories Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 16
authenticity Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 131
coinage, wappenmünzen Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 275
finances, sacred Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 133
gods, intervention Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 133
hiera, kai demosia Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 16
law, on olive trees Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 275
loans, sacred Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 16
mesogaia, horoi at zagani Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 275
miaros (pollution, impurity), disqualifying from public life Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 131
moriai Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 275
olives, as cash-crop Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 275
olives, legal protection Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 275
panathenaia (great) Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 275
panathenaic amphorae Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 275
peisistratos, and the great panathenaia Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 275
sacred, finances Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 16
scholia Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 133
taxation, pentekostai Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 275
temple, temple-robbery' Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 131
temple, temple-robbery Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 133
tithes Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 275
treasuries, sacred Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 16