The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
graphe	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 83 Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 13, 87, 194, 242, 251, 298
graphe, adikos eirchthenai hos moichos	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 88
graphe, aprostasiou	Kapparis (2021), Women in the Law Courts of Classical Athens, 30, 34, 91, 92
graphe, asebeias	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 47, 48, 233
graphe, asebias	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 16, 28, 66, 67, 128, 141, 282
graphe, doroxenias	Kapparis (2021), Women in the Law Courts of Classical Athens, 31, 33, 34
graphe, exegetai, cf. interpreters of law	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 49, 50, 117, 120, 172
graphe, hubreos	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 53, 75, 86, 87, 88, 125, 130, 133, 261
graphe, impiety, asebeia, legal procedure asebeias	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 326, 328, 329, 333
graphe, kakoseos goneon	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
graphe, moicheias	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 37, 53, 54
graphe, nomon me epitedeion thenai	Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 27, 113
graphe, paranomon	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 72 Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 28, 34, 38, 81, 89, 103, 113, 151 Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106 Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 25
graphe, traumatos ek pronoias	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 50, 51, 71, 94
graphe, xenias	Kapparis (2021), Women in the Law Courts of Classical Athens, 33, 34, 92, 151, 222 Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 136

List of validated texts:

7 validated results for "graphe"

1. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • graphe, asebias • xenias graphe,

Found in books: Kapparis (2021), Women in the Law Courts of Classical Athens, 151; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 28

2. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • exegetai, cf. interpreters of law graphe • graphe • graphe traumatos ek pronoias

Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 251; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 50, 120

3. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • graphe hubreos • graphe hybreos • graphe traumatos ek pronoias

Found in books: Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 71, 125; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 97, 101, 118

4. Aeschines, Or., 2.158
Tagged with subjects: • graphe hybreos • graphe, asebias

Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 28; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 110

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2.158 If you had believed him, or Aristophanes had helped him out in his his against me, I should have been destroyed under shameful accusations. Will you therefore harbour longer in your midst guilt that is so fraught with doom to itself—God grant it be not to the city!—and will you, who purify your assembly, offer the prayers that are contained in your decrees on motion of this man, as you send your troops out by land or sea? You know the words of Hesiod: “ofttimes whole peoples suffer from one man Whose deeds are sinful and whose purpose base.” Hes. WD 240'' None

5. Demosthenes, Orations, 19.281, 21.112-21.113, 22.2, 22.68, 24.6, 25.79-25.80, 54.34, 57.26
Tagged with subjects: • aprostasiou graphe, • exegetai, cf. interpreters of law graphe • graphe • graphe asebeias • graphe hubreos • graphe hybreos • graphe nomon me epitedeion thenai • graphe paranomon • graphe xenias • graphe, asebias • impiety (asebeia), legal procedure (graphe asebeias) • xenias graphe,

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 326, 328; Kapparis (2021), Women in the Law Courts of Classical Athens, 92, 151; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 113; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 16, 28, 66, 67, 128, 251, 282; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 47, 48, 120, 133, 136, 233; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 107

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19.281 will you be content that all these men should have been subjected to the inexorable penalty of law; that they should find no succor in mercy or compassion, in weeping children bearing honored names, or in any other plea? And then, when you have in your power a son of Atrometus the dominie, and of Glaucothea, the fuglewoman of those bacchanalian routs for which another priestess According to Ulpian her name was Nino and her crime was mixing a love-potion. suffered death, will you release the son of such parents, a man who has never been of the slightest use to the commonwealth, neither he, nor his father, nor any member of his precious family? ^21.112 For, if I may add a word on this subject also, where the rich are concerned, Athenians, the rest of us have no share in our just and equal rights. Indeed we have not. The rich can choose their own time for facing a jury, and their crimes are stale and cold when they are dished up before you, but if any of the rest of us is in trouble, he is brought into court while all is fresh. The rich have witnesses and counsel in readiness, all primed against us; but, as you see, my witnesses are some of them unwilling even to bear testimony to the truth. ^21.113 One might harp on these grievances till one was weary, I suppose; but now recite in full the law which I began to quote. Read. The Law If any Athenian accepts a bribe from another, or himself offers it to another, or corrupts anyone by promises, to the detriment of the people in general, or of any individual citizen, by any means or device whatsoever, he shall be disfranchised together with his children, and his property shall be confiscated. ^22.2 for he accused me of things that anyone would have shrunk from mentioning, unless he were a man of the same stamp as himself, saying that I had killed my own father. He also concocted a public indictment for impiety, not against me directly, but against my uncle, whom he brought to trial, charging him with impiety for associating with me, as though I had committed the alleged acts, and if it had ended in my uncle’s conviction, who would have suffered more grievously at the defendant’s hands than I? For who, whether friend or stranger, would have consented to have any dealings with me? What state would have admitted within its borders a man deemed guilty of such impiety? Not a single one. ^22.68 If you had confessed, men of Athens, that you are a nation of slaves and not of men who claim empire over others, you would never have put up with the insults which he repeatedly offered you in the marketplace, binding and arresting aliens and citizens alike, bawling from the platform in the Assembly, calling men slaves and slave-born who were better men than himself and of better birth, and asking if the jail was built for no object. I should certainly say it was, if your father danced his way out of it, fetters and all, at the procession of the Dionysia. All his other outrages it would be impossible to relate; they are too numerous. For all of them taken together you must exact vengeance today, and make an example of him to teach the rest to behave with more restraint. ^24.6 But to forestall any surprise you may feel that I, who can claim to have hitherto lived a quiet life, should now be making my appearance in actions at law and public prosecutions, I desire to offer a brief explanation, which will not be irrelevant to the issue. Men of Athens, I once fell out with a worthless, quarrelsome, unprincipled fellow, with whom in the end the whole city also fell out,—I mean Androtion. ^25.79 No; I am wrong. He has a brother, who is present here in court and who brought that precious action against him. What need to say anything about him? He is own brother to the defendant, born of the same father and mother, and, to add to his misfortunes, he is his twin. It was this brother—I pass over the other facts—who got possession of the drugs and charms from the servant of Theoris of Lemnos, the filthy sorceress whom you put to death on that account with all her family. ^25.80 She gave information against her mistress, and this rascal has had children by her, and with her help he plays juggling tricks and professes to cure fits, being himself subject to fits of wickedness of every kind. So this is the man who will beg him off! This poisoner, this public pest, whom any man would ban at sight as an evil omen rather than choose to accost him, and who has pronounced himself worthy of death by bringing such an action. ^54.34 Ah but, they will say, they are not people of that sort. I am inclined to think, however, that many of you know Diotimus and Archebiades and Chaeretimus, the grey-headed man yonder, men who by day put on sour looks and pretend to play the Spartan Many men in Athens in the days of Plato and Demosthenes, as an indication of their contempt for democracy and a protest against the decay of morals, sought to imitate the Spartan severity in dress and manners. Men such as those whom the writer is here depicting would not unnaturally seek by this means to build up a spurious reputation for austerity. and wear short cloaks and single-soled shoes, but when they get together and are by themselves leave no form of wickedness or indecency untried. ^57.26 Now does any one of you imagine that the demesmen would have suffered the alien and non-citizen to hold office among them, and would not have prosecuted him? Well, not a single man prosecuted him, or brought any charge against him. More than that, the demesmen had of necessity to vote on one another, after binding themselves by solemn oaths, when their voting-register was lost during the administration as prefect of the deme of Antiphilus, the father of Eubulides, and they expelled some of their members; but not a man made any motion about my father or brought any such charges against him. ' ' None

6. None, None, nan
Tagged with subjects: • graphe paranomon • graphe, asebias

Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 141; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 25

7. None, None, nan
Tagged with subjects: • graphe • graphe hubreos • graphe moicheias

Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 251; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 53

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database