1. Homer, Iliad, 23.802-23.825 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •enkrateia, cf. gentleness, mildness, moderation, praotes, sophrosune, temperance •sophrosune, cf. enkrateia, gentleness, mildness, moderation, praotes, temperance Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 323| 23.802. ἄνδρε δύω περὶ τῶνδε κελεύομεν, ὥ περ ἀρίστω, 23.803. τεύχεα ἑσσαμένω ταμεσίχροα χαλκὸν ἑλόντε 23.804. ἀλλήλων προπάροιθεν ὁμίλου πειρηθῆναι. 23.805. ὁππότερός κε φθῇσιν ὀρεξάμενος χρόα καλόν, 23.806. ψαύσῃ δʼ ἐνδίνων διά τʼ ἔντεα καὶ μέλαν αἷμα, 23.807. τῷ μὲν ἐγὼ δώσω τόδε φάσγανον ἀργυρόηλον 23.808. καλὸν Θρηΐκιον, τὸ μὲν Ἀστεροπαῖον ἀπηύρων· 23.809. τεύχεα δʼ ἀμφότεροι ξυνήϊα ταῦτα φερέσθων· 23.810. καί σφιν δαῖτʼ ἀγαθὴν παραθήσομεν ἐν κλισίῃσιν. 23.811. ὣς ἔφατʼ, ὦρτο δʼ ἔπειτα μέγας Τελαμώνιος Αἴας, 23.812. ἂν δʼ ἄρα Τυδεΐδης ὦρτο, κρατερὸς Διομήδης. 23.813. οἳ δʼ ἐπεὶ οὖν ἑκάτερθεν ὁμίλου θωρήχθησαν, 23.814. ἐς μέσον ἀμφοτέρω συνίτην μεμαῶτε μάχεσθαι 23.815. δεινὸν δερκομένω· θάμβος δʼ ἔχε πάντας Ἀχαιούς. 23.816. ἀλλʼ ὅτε δὴ σχεδὸν ἦσαν ἐπʼ ἀλλήλοισιν ἰόντες, 23.817. τρὶς μὲν ἐπήϊξαν, τρὶς δὲ σχεδὸν ὁρμήθησαν. 23.818. ἔνθʼ Αἴας μὲν ἔπειτα κατʼ ἀσπίδα πάντοσʼ ἐΐσην 23.819. νύξʼ, οὐδὲ χρόʼ ἵκανεν· ἔρυτο γὰρ ἔνδοθι θώρηξ· 23.820. Τυδεΐδης δʼ ἄρʼ ἔπειτα ὑπὲρ σάκεος μεγάλοιο 23.821. αἰὲν ἐπʼ αὐχένι κῦρε φαεινοῦ δουρὸς ἀκωκῇ. 23.822. καὶ τότε δή ῥʼ Αἴαντι περιδείσαντες Ἀχαιοὶ 23.823. παυσαμένους ἐκέλευσαν ἀέθλια ἶσʼ ἀνελέσθαι. 23.824. αὐτὰρ Τυδεΐδῃ δῶκεν μέγα φάσγανον ἥρως 23.825. σὺν κολεῷ τε φέρων καὶ ἐϋτμήτῳ τελαμῶνι. | 23.802. the battlegear of Sarpedon, that Patroclus stripped from him; and he stood up, and spake among the Argives, saying:To win these prizes invite we warriors twain, the best there are, to clothe them in their armour and take bronze that cleaveth the flesh, and so make trial each of the other before the host. 23.803. the battlegear of Sarpedon, that Patroclus stripped from him; and he stood up, and spake among the Argives, saying:To win these prizes invite we warriors twain, the best there are, to clothe them in their armour and take bronze that cleaveth the flesh, and so make trial each of the other before the host. 23.804. the battlegear of Sarpedon, that Patroclus stripped from him; and he stood up, and spake among the Argives, saying:To win these prizes invite we warriors twain, the best there are, to clothe them in their armour and take bronze that cleaveth the flesh, and so make trial each of the other before the host. 23.805. Whoso of the twain shall first reach the other's fair flesh, and touch the inward parts through armour and dark blood, to him will I give this silver-studded sword—a goodly Thracian sword which I took from Asteropaeus; and these arms let the twain bear away to hold in common; 23.806. Whoso of the twain shall first reach the other's fair flesh, and touch the inward parts through armour and dark blood, to him will I give this silver-studded sword—a goodly Thracian sword which I took from Asteropaeus; and these arms let the twain bear away to hold in common; 23.807. Whoso of the twain shall first reach the other's fair flesh, and touch the inward parts through armour and dark blood, to him will I give this silver-studded sword—a goodly Thracian sword which I took from Asteropaeus; and these arms let the twain bear away to hold in common; 23.808. Whoso of the twain shall first reach the other's fair flesh, and touch the inward parts through armour and dark blood, to him will I give this silver-studded sword—a goodly Thracian sword which I took from Asteropaeus; and these arms let the twain bear away to hold in common; 23.809. Whoso of the twain shall first reach the other's fair flesh, and touch the inward parts through armour and dark blood, to him will I give this silver-studded sword—a goodly Thracian sword which I took from Asteropaeus; and these arms let the twain bear away to hold in common; 23.810. and a goodly banquet shall we set before them in our huts. So spake he, and thereat arose great Telamonian Aias, and up rose the son of Tydeus, stalwart Diomedes. So when they had armed them on either side of the throng, into the midst strode the twain, eager for battle, 23.811. and a goodly banquet shall we set before them in our huts. So spake he, and thereat arose great Telamonian Aias, and up rose the son of Tydeus, stalwart Diomedes. So when they had armed them on either side of the throng, into the midst strode the twain, eager for battle, 23.812. and a goodly banquet shall we set before them in our huts. So spake he, and thereat arose great Telamonian Aias, and up rose the son of Tydeus, stalwart Diomedes. So when they had armed them on either side of the throng, into the midst strode the twain, eager for battle, 23.813. and a goodly banquet shall we set before them in our huts. So spake he, and thereat arose great Telamonian Aias, and up rose the son of Tydeus, stalwart Diomedes. So when they had armed them on either side of the throng, into the midst strode the twain, eager for battle, 23.814. and a goodly banquet shall we set before them in our huts. So spake he, and thereat arose great Telamonian Aias, and up rose the son of Tydeus, stalwart Diomedes. So when they had armed them on either side of the throng, into the midst strode the twain, eager for battle, 23.815. glaring terribly; and amazement held all the Achaeans. But when they were come near as they advance done against the other, thrice they set upon each other, and thrice they clashed together. Then Aias thrust upon the shield, that was well-balanced upon every side, but reached not the flesh, for the corselet within kept off the spear. 23.816. glaring terribly; and amazement held all the Achaeans. But when they were come near as they advance done against the other, thrice they set upon each other, and thrice they clashed together. Then Aias thrust upon the shield, that was well-balanced upon every side, but reached not the flesh, for the corselet within kept off the spear. 23.817. glaring terribly; and amazement held all the Achaeans. But when they were come near as they advance done against the other, thrice they set upon each other, and thrice they clashed together. Then Aias thrust upon the shield, that was well-balanced upon every side, but reached not the flesh, for the corselet within kept off the spear. 23.818. glaring terribly; and amazement held all the Achaeans. But when they were come near as they advance done against the other, thrice they set upon each other, and thrice they clashed together. Then Aias thrust upon the shield, that was well-balanced upon every side, but reached not the flesh, for the corselet within kept off the spear. 23.819. glaring terribly; and amazement held all the Achaeans. But when they were come near as they advance done against the other, thrice they set upon each other, and thrice they clashed together. Then Aias thrust upon the shield, that was well-balanced upon every side, but reached not the flesh, for the corselet within kept off the spear. 23.820. But Tydeus' son over the great shield sought ever to reach the neck with the point of his shining spear. Then verily the Achaeans, seized with fear for Aias, bade them cease and take up equal prizes. Howbeit to Tydeus' son the warrior gave the great sword, 23.821. But Tydeus' son over the great shield sought ever to reach the neck with the point of his shining spear. Then verily the Achaeans, seized with fear for Aias, bade them cease and take up equal prizes. Howbeit to Tydeus' son the warrior gave the great sword, 23.822. But Tydeus' son over the great shield sought ever to reach the neck with the point of his shining spear. Then verily the Achaeans, seized with fear for Aias, bade them cease and take up equal prizes. Howbeit to Tydeus' son the warrior gave the great sword, 23.823. But Tydeus' son over the great shield sought ever to reach the neck with the point of his shining spear. Then verily the Achaeans, seized with fear for Aias, bade them cease and take up equal prizes. Howbeit to Tydeus' son the warrior gave the great sword, 23.824. But Tydeus' son over the great shield sought ever to reach the neck with the point of his shining spear. Then verily the Achaeans, seized with fear for Aias, bade them cease and take up equal prizes. Howbeit to Tydeus' son the warrior gave the great sword, 23.825. /bringing it with its scabbard and its well-cut baldric. |
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2. Xenophon, Hellenica, 1.7.22-1.7.23 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •moderation, cf. enkrateia, gentleness, mildness, praotes, sophrosune, temperance Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 96 | 1.7.22. Or if you do not wish to do this, try them under the following law, which applies to temple-robbers and traitors: namely, if anyone shall be a traitor to the state or shall steal sacred property, he shall be tried before a court, and if he be convicted, he shall not be buried in Attica, and his property shall be confiscated. 1.7.23. By whichever of these laws you choose, men of Athens, let the men be tried, each one separately, It was a general principle of Athenian law—perhaps specifically stated in the decree of Cannonus (see above)—that each accused person had the right to a separate trial. and let the day be divided into three parts, one wherein you shall gather and vote as to whether you judge them guilty or not, another wherein the accusers shall present their case, and another wherein the accused shall make their defence. |
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| 3. Xenophon, The Education of Cyrus, 1.5.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •enkrateia, cf. gentleness, mildness, moderation, praotes, sophrosune, temperance •sophrosune, cf. enkrateia, gentleness, mildness, moderation, praotes, temperance Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 323 |
| 4. Isocrates, Orations, 1.15, 20.1, 20.5, 20.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 24, 96, 98, 108, 130 |
5. Aristophanes, The Women Celebrating The Thesmophoria, 331-337, 339-371, 338 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 24| 338. τῇ τῶν γυναικῶν, ἢ τυραννεῖν ἐπινοεῖ | |
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6. Aristophanes, Wasps, 1000-1008, 223-224, 397-403, 424, 560, 567, 574, 646-649, 726, 883-885, 891-925, 927-999, 926 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 287| 926. ἐμοὶ δέ γ' οὐκ ἔστ' οὐδὲ τὴν ὑδρίαν πλάσαι. | |
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| 7. Lysias, Orations, 1.44, 3.10, 3.39, 3.42, 4.9, 4.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •moderation, cf. enkrateia, gentleness, mildness, praotes, sophrosune, temperance •mildness, cf. enkrateia, gentleness, moderation, praotes, sophrosune, temperance •enkrateia, cf. gentleness, mildness, moderation, praotes, sophrosune, temperance •sophrosune, cf. enkrateia, gentleness, mildness, moderation, praotes, temperance Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 108, 133, 137, 323 |
8. Plato, Republic, 573c, 574b, 574c, 564a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 130| 564a. φυτοῖς καὶ ἐν σώμασιν, καὶ δὴ καὶ ἐν πολιτείαις οὐχ ἥκιστα. | 564a. in plants, in animal bodies, and most especially in political societies.”“Probably,” he said. “And so the probable outcome of too much freedom is only too much slavery in the individual and the state.”“Yes, that is probable.”“Probably, then, tyranny develops out of no other constitution than democracy — from the height of liberty, I take it, the fiercest extreme of servitude.”“That is reasonable,” he said. “That, however, I believe, was not your question, but what identical malady 564a. in plants, in animal bodies, and most especially in political societies. Probably, he said. And so the probable outcome of too much freedom is only too much slavery in the individual and the state. Yes, that is probable. Probably, then, tyranny develops out of no other constitution than democracy—from the height of liberty, I take it, the fiercest extreme of servitude. That is reasonable, he said. That, however, I believe, was not your question, but what identical malady |
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| 9. Isaeus, Orations, 9.16-9.19 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •moderation, cf. enkrateia, gentleness, mildness, praotes, sophrosune, temperance Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 97 |
| 10. Menander, Samia, 130-136, 370-398, 535-538, 550-570, 572-585, 571 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 323 |
| 11. Menander, Perikeiromenãƒæ’ƀ™Ãƒâ€ ‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚ª, 368, 379-380, 489, 499-503, 378 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 329 |
| 12. Menander, Dyscolus, 722-747, 842-844, 893-960, 168 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 323 |
| 13. Menander, Dis Exapaton, 99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •moderation, cf. enkrateia, gentleness, mildness, praotes, sophrosune, temperance Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 329 |
| 14. Alexis, Fragments, 160 (k.-a.) (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •enkrateia, cf. gentleness, mildness, moderation, praotes, sophrosune, temperance •moderation, cf. enkrateia, gentleness, mildness, praotes, sophrosune, temperance •sophrosune, cf. enkrateia, gentleness, mildness, moderation, praotes, temperance •temperance, cf. enkrateia, gentleness, mildness, moderation, praotes, sophrosune Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 98, 228 |
| 15. Aristotle, Rhetoric, 1402a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •enkrateia, cf. gentleness, mildness, moderation, praotes, sophrosune, temperance •sophrosune, cf. enkrateia, gentleness, mildness, moderation, praotes, temperance Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 323 |
| 16. Aristotle, Politics, 1302b10, 1302b11, 1302b12, 1302b13, 1302b14, 1302b15, 1302b16, 1302b17, 1302b18, 1302b19, 1302b20, 1302b21, 1302b6, 1302b7, 1302b8, 1302b9, 1302b5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 97 |
| 17. Aristotle, Nicomachean Ethics, 1125b, 1145a15, 1145a16, 1145a17, 1145a18, 1145a19, 1145a20, 1145a21, 1145a22, 1145a23, 1145a24, 1145a25, 1145a26, 1145a27, 1145a28, 1145a29, 1145a30, 1145a31, 1145a32, 1145a33, 1145a34, 1145a35, 1145a36, 1146b, 1151b33, 1151b34, 1151b35, 1151b36, 1151b32 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 132 |
| 18. Dinarchus, Or., 1.47, 2.16 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temperance, cf. enkrateia, gentleness, mildness, moderation, praotes, sophrosune Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 24 |
19. Demosthenes, Orations, 5.7, 19.70-19.71, 19.251-19.252, 20.107, 21.10, 21.13-21.18, 21.20, 21.30, 21.37, 21.41, 21.58-21.61, 21.66, 21.69-21.74, 21.85-21.86, 21.91, 21.96-21.98, 21.112-21.113, 21.123-21.124, 21.131-21.132, 21.135, 21.138, 21.143, 21.150, 21.182-21.183, 21.193-21.195, 21.201, 21.207-21.213, 22.68, 23.97, 25.32, 26.17, 40.32, 54.1, 54.5-54.6, 54.8, 54.19, 54.24, 54.44 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 24, 92, 96, 97, 98, 108, 130, 131, 133, 135, 136, 137 | 5.7. And I shall not in this case, as in the former one, find fault with those who spoke in defence of Neoptolemus, for not a man defended him, but with yourselves. For if it had been a tragedy in the theater of Dionysus that you were watching and not a debate on the very existence of your state, you could not have shown more partiality to him and more ill-will against me. 19.70. To show you that this man is already accursed by you, and that religion and piety forbid you to acquit one who has been guilty of such falsehoods,—recite the curse. Every meeting of the Assembly and of the Council opened with a form of prayer, which included a curse on the enemies of the state and was recited by the marshal ( κῆρυξ ) at the dictation of an under-clerk. The curse has nowhere been preserved, but a parody will be found in Aristoph. Thes. 331 ff. Take and read it from the statute: here it is. (The Statutory Commination is read) This imprecation, men of Athens, is pronounced, as the law directs, by the marshal on your behalf at every meeting of the Assembly, and again before the Council at all their sessions. The defendant cannot say that he is not familiar with it, for, when acting as clerk to the Assembly and as an officer of the Council, he used to dictate the statute to the marshal. 19.71. Would you not have acted absurdly and preposterously if today, when the power is in your own hands, you should preclude yourselves from doing what you enjoin, or rather require, the gods to do on your behalf; if you should yourselves release a man whom you have implored them to extirpate along with his household and his kindred? Never! Leave the undetected sinner to the justice of the gods; but about the sinner whom you have caught yourselves, lay no further injunctions on them. 19.251. Let us now turn to his remarks about Solon. By way of censure and reproach of the impetuous style of Timarchus, he alleged that a statue of Solon, with his robe drawn round him and his hand enfolded, had been set up to exemplify the self-restraint of the popular orators of that generation. People who live at Salamis, however, inform us that this statue was erected less than fifty years ago. Now from the age of Solon to the present day about two hundred and forty years have elapsed, so that the sculptor who designed that disposition of drapery had not lived in Solon’s time,—nor even his grand-father. 19.252. He illustrated his remarks by representing to the jury the attitude of the statue; but his mimicry did not include what, politically, would have been much more profitable than an attitude,—a view of Solon’s spirit and purpose, so widely different from his own. When Salamis had revolted, and the Athenian people had forbidden under penalty of death any proposal for its recovery, Solon, accepting the risk of death, composed and recited an elegiac poem, and so retrieved that country for Athens and removed a standing dishonor. 21.10. Now I want to read to you the next law as well, because it will illustrate to all of you the self-restraint of the citizens in general and the hardihood of the defendant. Read the law. The Law Evegorus proposed that, on the occasion of the procession in honor of Dionysus in Peiraeus with the comedies and tragedies, the procession at the Lenaeum with the comedies and tragedies, the procession at the City Dionysia with the boys’ contests and the revel and the comedies and tragedies. and also at the procession and contest of the Thargelia, it shall not be lawful on those days to distrain or to seize any debtors’ property, even if they are defaulters. If anyone transgresses any of these regulations, he shall be liable to prosecution by the aggrieved party, and public plaints against him as an offender may be lodged at the meeting of the Assembly in the temple of Dionysus, as is provided by statute in the case of other offenders. 21.13. Two years ago the tribe of Pandionis had failed to appoint a chorus-master, and when the Assembly met at which the law directs the Archons to assign the flute-players by lot to the choruses, there was a heated discussion and mutual recrimination between the Archon and the overseers of the tribe. Elected, one from each tribe, to help the Archon in directing the procession at the Dionysia. Thereupon I came forward and volunteered to act as chorus-master, and at the drawing of the lots I was fortunate enough to get first choice of a flute-player. 21.15. Now the trouble that he caused by opposing the exemption of our chorus from military service, or by putting himself forward as overseer at the Dionysia and demanding election, these and other similar annoyances I will pass over in silence; for I am not unaware that although to myself, the victim of his persecution and insolence, each of these acts caused as much irritation as any really serious offence, yet to the rest of you, who were not directly concerned, these things in themselves would hardly seem to call for litigation. I shall therefore confine myself to what will excite indignation in all of you alike. 21.16. His subsequent conduct, which I am now going to describe, passes all limits; and indeed I should never have ventured to arraign him today, had I not previously secured his immediate conviction in the Assembly. The sacred apparel—for all apparel provided for use at a festival I regard as being sacred until after it has been used—and the golden crowns,which I ordered for the decoration of the chorus, he plotted to destroy,men of Athens, by a nocturnal raid on the premises of my goldsmith. And he did destroy them, though not completely, for that was beyond his power. And no one can say that he ever yet heard of anyone daring or perpetrating such an outrage in this city. 21.17. But not content with this, men of Athens, he actually corrupted the trainer of my chorus; and if Telephanes, the flute-player, had not proved the staunchest friend to me, if he had not seen through the fellow’s game and sent him about his business, if he had not felt it his duty to train the chorus and weld them into shape himself, we could not have taken part in the competition, Athenians; the chorus would have come in untrained and we should have been covered with ignominy. Nor did his insolence stop even there. It was so unrestrained that he bribed the crowned Archon himself; he banded the choristers against me; he bawled and threatened, standing beside the umpires as they took the oath he blocked the gangways from the wings, Rooms projecting R. and L. from the back-scene, and giving access to the orchestra for the dithyrambic chorus. Meidias apparently compelled them to enter by the πάροδοι, like a tragic chorus. See Haigh’s Attic Theatre, p. 117. nailing up those public thoroughfares without public authority; he never ceased to cause me untold damage and annoyance. 21.20. Some of his victims, gentlemen of the jury, suffered in silence, because they were cowed by him and his self-confidence, or by his gang of bullies, his wealth and all his other resources; others tried to obtain redress and failed; others again made terms with him, perhaps because they thought that the best policy. Those, then, who were induced to do so have obtained the satisfaction due to themselves; but of the satisfaction due to the laws, by breaking which Meidias wronged them and is wronging me now and every other citizen—of that satisfaction you are the dispensers. 21.30. But the truth is quite otherwise. You never deliver a malefactor to his accuser; for when someone has been wronged, you do not exact the penalty in such a form as the injured party urges upon you in each case. On the contrary, laws were laid down by you before the particular offences were committed, when the future wrongdoer and his victim were equally unknown. What is the effect of these laws? They ensure for every citizen the opportunity of obtaining redress if he is wronged. Therefore when you punish a man who breaks the laws, you are not delivering him over to his accusers; you are strengthening the arm of the law in your own interests. 21.37. But it seems to me, Athenians, that it would be reasonable for you to do just the reverse, since your duty is to be solicitous for the common good of all. For who of you is unaware that the reason for the frequency of these assaults is the failure to punish the offenders, and that the only way to prevent such assaults in the future is adequately to punish every offender who is caught? Therefore, if it is to your interest to deter others, those cases are an additional reason for punishing Meidias, and punishing him the more severely in proportion to their number and their seriousness; but if you want to encourage him and everybody, you must let him off. 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. 21.59. After that misfortune he was hired by a chorus-master—Theozotides, if I am not mistaken—who was keen to win a victory in the tragedies. Well, at first the rival masters were indigt and threatened to debar him, but when they saw that the theater was full and the crowd assembled for the contest, they hesitated, they gave way, and no one laid a finger on him. One can see that the forbearance which piety inspires in every one of you is such that Sannio has been training choruses ever since, not hindered even by his private enemies, much less by any of the chorus-masters. 21.60. Then again there is Aristeides of the tribe of Oeneis, who has had a similar misfortune. He is now an old man and perhaps less useful in a chorus, but he was once chorus-leader for his tribe. You know, of course, that if the leader is withdrawn, the rest of the chorus is done for. But in spite of the keen rivalry of many of the chorus-masters, not one of them looked at the possible advantage or ventured to remove him or prevent him from performing. Since this involved laying hands on him, and since he could not be cited before the Archon as if he were an alien whom it was desired to eject, every man shrank from being seen as the personal author of such an outrage. 21.61. Then is not this, gentlemen of the jury, a shocking and intolerable position? On the one hand, chorus-masters, who think that such a course might bring them victory and who have in many cases spent all their substance on their public services, have never dared to lay hands even on one whom the law permits them to touch, but show such caution, such piety, such moderation that, in spite of their expenditure and their eager competition, they restrain themselves and respect your wishes and your zeal for the festival. Meidias, on the other hand, a private individual who has been put to no expense, just because he has fallen foul of a man whom he hates—a man, remember, who is spending his money as chorus-master and who has full rights of citizenship—insults him and strikes him and cares nothing for the festival, for the laws, for your opinion, or for the god’s honor. 21.66. These and all similar acts, Athenians, are partly excusable in a chorus-master who is carried away by emulation; but to harass a man with one’s hostility, deliberately and on every occasion, and to boast one’s own power as superior to the laws, that, by Heaven! is cruel and unjust and contrary to your interests. For if each man when he becomes chorus-master could foresee this result: If So-and-so is my enemy—Meidias for example or anyone else equally rich and unscrupulous—first I shall be robbed of my victory, even if I make a better show than any of my competitors next I shall be worsted at every point and exposed to repeated insults: who is so irrational or such a poor creature that he would voluntarily consent to spend a single drachma? 21.69. As it was, he did not adopt this course, by which he might have done honor to the people, nor did he work off his high spirits in this way. No; I was his target, I who in my madness, men of Athens,—for it may be madness to engage in something beyond one’s power perhaps in my ambition, volunteered for chorus-master. He harassed me with a persecution so undisguised and so brutal that neither the sacred costumes nor the chorus nor at last even my own person was safe from his hands. 21.71. You cannot retort that such acts have never had any serious consequences, but that I am now exaggerating the incident and representing it as formidable. That is wide of the mark. But all, or at least many, know what Euthynus, the once famous wrestler, a youngster, did to Sophilus the prize-fighter. He was a dark, brawny fellow. I am sure some of you know the man I mean. He met him in Samos at a gathering—just a private pleasure-party-and because he imagined he was insulting him, took such summary vengeance that he actually killed him. The language is strangely colloquial, not to say slip-shod. Many editors think that we have here a passage which Demosthenes has not finally worked up. Yet the sudden drop in style might be effective, if only the meaning were more clear. Did the wrestler kill the prize-fighter or vice versa? The reader must take his choice. If ὁ τύπτων is retained, it will mean because the striker [E. or S.?] intended to insult him [S. or E.?]. The καί only makes confusion worse confounded. It is a matter of common knowledge that Euaeon, the brother of Leodamas, killed Boeotus at a public banquet and entertainment in revenge for a single blow. 21.72. For it was not the blow but the indignity that roused the anger. To be struck is not the serious thing for a free man, serious though it is, but to be struck in wanton insolence. Many things, Athenians, some of which the victim would find it difficult to put into words, may be done by the striker—by gesture, by look, by tone; when he strikes in wantonness or out of enmity; with the fist or on the cheek. These are the things that provoke men and make them beside themselves, if they are unused to insult. No description, men of Athens, can bring the outrage as vividly before the hearers as it appears in truth and reality to the victim and to the spectators. 21.73. In the name of all the gods, Athenians, I ask you to reflect and calculate in your own minds how much more reason I had to be angry when I suffered so at the hands of Meidias, than Euaeon when he killed Boeotus. Euaeon was struck by an acquaintance, who was drunk at the time, in the presence of six or seven witnesses, who were also acquaintances and might be depended upon to denounce the one for his offence and commend the other if he had patiently restrained his feelings after such an affront, especially as Euaeon had gone to sup at a house which he need never have entered at all. 21.74. But I was assaulted by a personal enemy early in the day, when he was sober, prompted by insolence, not by wine, in the presence of many foreigners as well as citizens, and above all in a temple which I was strictly obliged to enter by virtue of my office. And, Athenians, I consider that I was prudent, or rather happily inspired, when I submitted at the time and was not impelled to any irremediable action; though I fully sympathize with Euaeon and anyone else who, when provoked, takes the law into his own hands. 21.86. But finding that they resented the offer and that he could persuade neither Archons nor arbitrator, he threatened them and blackguarded them and went off and—what do you think he did? Just observe his malignity. He appealed against the arbitration but omitted the oath, thus allowing the verdict against him to be made absolute, and he was recorded as unsworn. Then, wishing to conceal his real object, he waited for the last day It seems safest to follow the scholiast in this difficult passage. He explains that the arbitrators underwent their audit in the eleventh month of the year, i.e. Thargelion, though he makes the odd mistake of calling it Scirophorion. The last day of the month, called ἔνη καὶ νέα, belonged partly to the passing month and partly to the new. Strato, being off his guard, imagined that the month was over and that it was too late for complaints to be brought against him. for appeal against the arbitrators, which falls in Thargelion or Scirophorion, a day on which some of the arbitrators turned up but others did not; 21.91. But now that he has disfranchised the man he wanted to, and you have indulged him in this; now that he has sated that shameless temper that prompted him to this course, has he finished the business? Has he paid the fine, to escape which he ruined the poor fellow? Not a brass farthing of it to this day! He submits rather to be the defendant in an action for ejectment. So the one man is disfranchised and ruined on a side issue; the other is unscathed and is playing havoc with the laws, the arbitrators, and everything else that he pleases. 21.98. If not, what have you to say, gentlemen of the jury? What fair and honorable excuse, in heaven’s name, can you find for him? Is it because he is a ruffian and a blackguard? That is true enough, but surely, men of Athens, your duty is to hate such creatures, not to screen them. Is it because he is wealthy? But you will find that his wealth was the main cause of his insolence, so that your duty is to cut off the resources from which his insolence springs, rather than spare him for the sake of those resources; for to allow such a reckless and abominable creature to have such wealth at his command is to supply him with resources to use against yourselves. 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. 21.123. Yet this habit of his, Athenians, this scheme of involving in yet greater calamities all who stand up against him in just defence, is not something that might well rouse indignation and resentment in me, but that the rest of you should overlook. Far from it. All citizens alike should be stirred to anger, when they reflect and observe that it is exactly the poorest and weakest of you that run the greatest risk of being thus wantonly wronged, while it is the rich blackguards that find it easiest to oppress others and escape punishment, and even to hire agents to put obstacles in the path of justice. 21.124. Such conduct must not be overlooked. It must not be supposed that the man who by intimidation tries to debar any citizen from obtaining reparation for his wrongs is doing less than robbing us of our liberties and of our right of free speech. Perhaps I and one or two others may have managed to repel a false and calamitous charge and so have escaped destruction; but what will the vast majority of you do, if you do not by a public example make it a dangerous game for anyone to abuse his wealth for such a purpose? 21.132. And as to other instances, innumerable as they are, I say nothing, but as regards the cavalry which was dispatched to Argura, and of which he was one, you all know of course how he harangued you on his return from Chalcis, blaming the troop and saying that its dispatch was a scandal to the city. In connection with that, you remember too the abuse that he heaped on Cratinus, who is, I understand, going to support him in the present case. Now if he provoked such serious but groundless quarrels with so many citizens at once, what degree of wickedness and recklessness may we expect from him now? 21.143. History tells us that Alcibiades lived at Athens in the good old days of her prosperity, and I want you to consider what great public services stand to his credit and how your ancestors dealt with him when he thought fit to behave like a ruffian and a bully. And assuredly it is not from any desire to compare Meidias with Alcibiades that I mention this story. I am not so foolish or infatuated. My object, men of Athens, is that you may know and feel that there is not, and never will be, anything—not birth, not wealth, not power—that you, the great mass of citizens, ought to tolerate, if it is coupled with insolence. 21.150. And yet, though he has thus become the possessor of privileges to which he has no claim, and has found a fatherland which is reputed to be of all states the most firmly based upon its laws, he seems utterly unable to submit to those laws or abide by them. His true, native barbarism and hatred of religion drive him on by force and betray the fact that he treats his present rights as if they were not his own—as indeed they are not. 21.183. Do not, then, display such anger when people make unconstitutional proposals, and such indulgence when not their proposals, but their acts are unconstitutional. For no mere words and terms can be so galling to the great mass of you as the conduct of a man who persistently insults any citizen who crosses his path. Beware, Athenians, of bearing this testimony against yourselves, that if you detect a man of the middle class or a friend of the people committing an offence, you will neither pity nor reprieve him, but will punish him with death or disfranchisement, while you are ready to pardon the insolence of a rich man. Spare us that injustice, and show your indignation impartially against all offenders. 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. 21.209. Suppose, gentlemen of the jury, that these men—never may it so befall, as indeed it never will—made themselves masters of the State, along with Meidias and others like him; and suppose that one of you, who are men of the people and friends to popular government, having offended one of these men,—not so seriously as Meidias offended me, but in some slighter degree—came before a jury packed with men of that class; what pardon, what consideration do you think he would receive? They would be prompt with their favour, would they not? Would they heed the petition of one of the common folk? Would not their first words be, The knave! The sorry rascal! To think that he should insult us and still draw breath! He ought to be only too happy if he is permitted to exist ? 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. 23.97. Every man keeps his oath who does not, through spite or favour or other dishonest motive, vote against his better judgement. Suppose that he does not apprehend some point that is explained to him, he does not deserve to be punished for his lack of intelligence. The man who is amenable to the curse is the advocate who deceives and misleads the jury. That is why, at every meeting, the crier pronounces a commination, not upon those who have been misled, but upon whosoever makes a misleading speech to the Council, or to the Assembly, or to the Court. 54.1. With gross outrage I have met, men of the jury, at the hands of the defendant, Conon , and have suffered such bodily injury that for a very long time neither my relatives nor any of the attending physicians thought that I should survive. Contrary to expectation, however, I did recover and regain my strength, and I then brought against him this action for the assault. All my friends and relatives, whose advice I asked, declared that for what he had done the defendant was liable to summary seizure as a highwayman, or to public indictments for criminal outrage As guilty of highway robbery the defendant had made himself liable to summary arrest ( ἀπαγωγή ), and the gravity of his assault would have justified a public indictment for criminal outrage ( ὕβρεως γραφή ), for either of which crimes he would, if convicted, have suffered a heavy penalty. The private suit for assault and battery ( αἰκείας δίκη ) entailed merely a fine to be paid to the plaintiff. ; but they urged and advised me not to take upon myself matters which I should not be able to carry, or to appear to be bringing suit for the maltreatment I had received in a manner too ambitious for one so young. I took this course, therefore, and, in deference to their advice, have instituted a private suit, although I should have been very glad, men of Athens, to prosecute the defendant on a capital charge. 54.5. He rebuked them with stern words, not only for their brutal treatment of us, but for their whole behavior in camp; yet so far from desisting, or being ashamed of their acts, they burst in upon us that very evening as soon as it grew dark, and, beginning with abusive language, they proceeded to beat me, and they made such a clamor and tumult about the tent, that both the general and the taxiarchs The taxiarchs were the commanders of the infantry detachments of the several tribes. came and some of the other soldiers, by whose coming we were prevented from suffering, or ourselves doing, some damage that could not be repaired, being victims as we were of their drunken violence. 54.6. When matters had gone thus far, it was natural that after our return home there should exist between us feelings of anger and hatred. However, on my own part I swear by the gods I never saw fit to bring an action against them, or to pay any attention to what had happened. I simply made this resolve—in future to be on my guard, and to take care to have nothing to do with people of that sort. I wish in the first place to bring before you depositions proving these statements, and then to show what I have suffered at the hands of the defendant himself, in order that you may see that Conon, who should have dealt rigorously with the first offences, has himself added to these far more outrageous acts of his own doing. The Depositions 54.8. It happened that we were turning back from the temple of Persephonê, The site of this temple, as that of the Leocorion, remains uncertain. and on our walk were again about opposite the Leocorion when we met them. When we got close to them one of them, I don’t know which, fell upon Phanostratus and pinned him, while the defendant Conon together with his son and the son of Andromenes threw themselves upon me. They first stripped me of my cloak, and then, tripping me up they thrust me into the mud and leapt upon me and beat me with such violence that my lip was split open and my eyes closed; and they left me in such a state that I could neither get up nor utter a sound. As I lay there I heard them utter much outrageous language, |
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| 20. Alexis, Fragments, 160 (k.-a.) (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •enkrateia, cf. gentleness, mildness, moderation, praotes, sophrosune, temperance •moderation, cf. enkrateia, gentleness, mildness, praotes, sophrosune, temperance •sophrosune, cf. enkrateia, gentleness, mildness, moderation, praotes, temperance •temperance, cf. enkrateia, gentleness, mildness, moderation, praotes, sophrosune Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 98, 228 |
21. Plutarch, Alcibiades, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •moderation, cf. enkrateia, gentleness, mildness, praotes, sophrosune, temperance Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 224| 7.1. τὴν δὲ παιδικὴν ἡλικίαν παραλλάσσων ἐπέστη γραμματοδιδασκάλῳ καὶ βιβλίον ᾔτησεν Ὁμηρικόν. εἰπόντος δὲ τοῦ διδασκάλου μηδὲν ἔχειν Ὁμήρου, κονδύλῳ καθικόμενος αὐτοῦ παρῆλθεν. ἑτέρου δὲ φήσαντος ἔχειν Ὅμηρον ὑφʼ αὑτοῦ διωρθωμένον, εἶτʼ, ἔφη, γράμματα διδάσκεις, Ὅμηρον ἐπανορθοῦν ἱκανὸς ὤν; οὐχὶ τοὺς νέους παιδεύεις; | 7.1. Once, as he was getting on past boyhood, he accosted a school-teacher, and asked him for a book of Homer. The teacher replied that he had nothing of Homer's, whereupon Alcibiades fetched him a blow with his fist, and went his way. Another teacher said he had a Homer which he had corrected himself. "What!" said Alcibiades, "are you teaching boys to read when you are competent to edit Homer? You should be training young men." |
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| 22. Andocides, Orations, 1.31 Tagged with subjects: •temperance, cf. enkrateia, gentleness, mildness, moderation, praotes, sophrosune Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 24 |
