|1. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Nicodemus • Nicodemus of Aphidna
Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 37, 91; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 40
|2. New Testament, Acts, 5.34 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Nicodemus
Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 110; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 583
5.34 Ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι,'' None
5.34 But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while. '' None
|3. New Testament, John, 1.38, 3.1-3.22, 3.26, 4.34, 6.39, 6.44, 8.42, 11.8, 11.47, 19.38, 19.40, 19.42 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Nicodemus • Nicodemus, teachers represented by • teacher, Nicodemus as
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 170, 171, 194; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 30, 33, 92; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 149, 334; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 722; Levison (2009), Filled with the Spirit, 377, 400, 409; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 22, 141, 144; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 143; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 178, 518, 583
1.38 στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς Τί ζητεῖτε; οἱ δὲ εἶπαν αὐτῷ Ῥαββεί, ?̔ὃ λέγεται μεθερμηνευόμενον Διδάσκαλε?̓ ποῦ μένεις;
3.1 Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων· 3.2 οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ Ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετʼ αὐτοῦ. 3.3 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. 3.4 λέγει πρὸς αὐτὸν ὁ Νικόδημος Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; 3.5 ἀπεκρίθη ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 3.6 τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. 3.7 μὴ θαυμάσῃς ὅτι εἶπόν σοι Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. 3.8 τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλʼ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος. 3.9 ἀπεκρίθη Νικόδημος καὶ εἶπεν αὐτῷ Πῶς δύναται ταῦτα γενέσθαι;
3.10 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραὴλ καὶ ταῦτα οὐ γινώσκεις;
3.11 ἀμὴν ἀμὴν λέγω σοι ὅτι ὃ οἴδαμεν λαλοῦμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε.
3.12 εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια πιστεύσετε;
3.13 καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου.
3.14 καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,
3.15 ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον.
3.16 Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον.
3.17 οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλʼ ἵνα σωθῇ ὁ κόσμος διʼ αὐτοῦ.
3.18 ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται. ὁ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ.
3.19 αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. 3.20 πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ· 3.21 ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστὶν εἰργασμένα. 3.22 Μετὰ ταῦτα ἦλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν, καὶ ἐκεῖ διέτριβεν μετʼ αὐτῶν καὶ ἐβάπτιζεν.
4.34 λέγει αὐτοῖς ὁ Ἰησοῦς Ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με καὶ τελειώσω αὐτοῦ τὸ ἔργον.
6.39 τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ τῇ ἐσχάτῃ ἡμέρᾳ.
6.44 οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ.
8.42 εἶπεν αὐτοῖς ὁ Ἰησοῦς Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπʼ ἐμαυτοῦ ἐλήλυθα, ἀλλʼ ἐκεῖνός με ἀπέστειλεν.
11.8 λέγουσιν αὐτῷ οἱ μαθηταί Ῥαββεί, νῦν ἐζήτουν σε λιθάσαι οἱ Ἰουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ;
11.47 Συνήγαγον οὖν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι συνέδριον, καὶ ἔλεγον Τί ποιοῦμεν ὅτι οὗτος ὁ ἄνθρωπος πολλὰ ποιεῖ σημεῖα;
19.38 Μετὰ δὲ ταῦτα ἠρώτησεν τὸν Πειλᾶτον Ἰωσὴφ ἀπὸ Ἁριμαθαίας, ὢν μαθητὴς τοῦ Ἰησοῦ κεκρυμμένος δὲ διὰ τὸν φόβον τῶν Ἰουδαίων, ἵνα ἄρῃ τὸ σῶμα τοῦ Ἰησοῦ· καὶ ἐπέτρεψεν ὁ Πειλᾶτος. ἦλθεν οὖν καὶ ἦρεν τὸ σῶμα αὐτοῦ.
19.40 ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν.
19.42 ἐκεῖ οὖν διὰ τὴν παρασκευὴν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν.' ' None
1.38 Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?"
3.1 Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2 The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him." 3.3 Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can\'t see the Kingdom of God." 3.4 Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother\'s womb, and be born?" 3.5 Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can\'t enter into the Kingdom of God! 3.6 That which is born of the flesh is flesh. That which is born of the Spirit is spirit. ' "3.7 Don't marvel that I said to you, 'You must be born anew.' " '3.8 The wind blows where it wants to, and you hear its sound, but don\'t know where it comes from and where it is going. So is everyone who is born of the Spirit." 3.9 Nicodemus answered him, "How can these things be?"
3.10 Jesus answered him, "Are you the teacher of Israel, and don\'t understand these things? ' "
3.11 Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. " "
3.12 If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? " 3.13 No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven.
3.14 As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,
3.15 that whoever believes in him should not perish, but have eternal life.
3.16 For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. ' "
3.17 For God didn't send his Son into the world to judge the world, but that the world should be saved through him. " "
3.18 He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. " 3.19 This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. ' "3.20 For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. " '3.21 But he who does the truth comes to the light, that his works may be revealed, that they have been done in God." 3.22 After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized.
4.34 Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work.
6.39 This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day.
6.44 No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.
8.42 Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven\'t come of myself, but he sent me.
11.8 The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again?"
11.47 The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs. ' "
19.38 After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body. " "
19.40 So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. " "
19.42 Then because of the Jews' Preparation Day (for the tomb was near at hand) they laid Jesus there. " ' None
|4. New Testament, Matthew, 21.45, 27.62 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Nicodemus • Nicodemus, heretics represented by
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 150; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 110, 111; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 178
21.45 Καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰς παραβολὰς αὐτοῦ ἔγνωσαν ὅτι περὶ αὐτῶν λέγει·
27.62 Τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς Πειλᾶτον' ' None
21.45 When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them.
27.62 Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate, ' ' None
|5. Aeschines, Or., 2.148
Tagged with subjects: • Nicodemus • Nicodemus of Aphidna
Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 37; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 25, 40, 94
2.148 It is my good fortune, too, that all the members of my mother's family are free-born citizens; and to-day I see her here before my eyes in anxiety and fear for my safety. And yet, Demosthenes, this mother of mine went out to Corinth an exile, with her husband, and shared the disasters of the democracy; but you, who claim to be a man—that you really are a man I should not venture to say—you were once indicted for desertion, and you saved yourself by buying off the man who indicted you, Nicodemus of Aphidna, whom afterward you helped Aristarchus to destroy; wherefore you are polluted, and have no right to be invading the market-place."" None
|6. Demosthenes, Orations, 21.104-21.122
Tagged with subjects: • Nicodemus • Nicodemus of Aphidna
Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 37, 38, 39, 40, 44, 210, 215; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 40
21.104 But I will now relate a serious act of cruelty committed by him, men of Athens, which I at least regard as not merely a personal wrong but a public sacrilege. For when a grave criminal charge was hanging over that unlucky wretch, Aristarchus, the son of Moschus, at first, Athenians, Meidias went round the Market-place and ventured to spread impious and atrocious statements about me to the effect that I was the author of the deed; next, when this device failed, he went to the relations of the dead man, who were bringing the charge of murder against Aristarchus, and offered them money if they would accuse me of the crime. He let neither religion nor piety nor any other consideration stand in the way of this wild proposal: he shrank from nothing. 21.105 Nay, he was not ashamed to look even that audience in the face and bring such a terrible calamity upon an innocent man; but having set one goal before him, to ruin me by every means in his power, he thought himself bound to leave no stone unturned, as if it were only right that when any man, having been insulted by him, claimed redress and refused to keep silence, he should be removed by banishment without a chance of escape, should even find himself convicted of desertion, should defend himself on a capital charge, and should be in imminent danger of crucifixion. Yet when Meidias is proved guilty of all this, as well as of his insults when I was chorus-master, what leniency, what compassion shall he deserve at your hands? 21.106 My own opinion, men of Athens, is that these acts constitute him my murderer; that while at the Dionysia his outrages were confined to my equipment, my person, and my expenditure, his subsequent course of action shows that they were aimed at everything else that is mine, my citizenship, my family, my privileges, my hopes. Had a single one of his machinations succeeded, I should have been robbed of all that I had, even of the right to be buried in the homeland. What does this mean, gentlemen of the jury? It means that if treatment such as I have suffered is to be the fate of any man who tries to right himself when outraged by Meidias in defiance of all the laws, then it will be best for us, as is the way among barbarians, to grovel at the oppressor’s feet and make no attempt at self-defence. 21.107 However, to prove that my statements are true and that these things have actually been perpetrated by this shameless ruffian, please call the witnesses. The Witnesses We, Dionysius of Aphidna and Antiphilus of Paeania, when our kinsman Nicodemus had met with a violent death at the hands of Aristarchus, the son of Moschus, prosecuted Aristarchus for murder. Learning this, Meidias, who is now being brought to trial by Demosthenes, for whom we appear, offered us small sums of money to let Aristarchus go unharmed, and to substitute the name of Demosthenes in the indictment for murder. Now let me have the law concerning bribery. 21.108 While the clerk is finding the statute, men of Athens, I wish to address a few words to you. I appeal to all of you jurymen, in the name of Zeus and all the gods, that whatever you hear in court, you may listen to it with this in your minds: What would one of you do, if he were the victim of this treatment, and what anger would he feel on his own account against the author of it? Seriously distressed as I was at the insults that I endured in the discharge of my public service, I am far more seriously distressed and indigt at what ensued. 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? 21.110 All that, men of Athens, is just what has been done by Meidias. He brought against me a false charge of murder, in which, as the facts proved, I was in no way concerned; he indicted me for desertion, having himself on three occasions deserted his post; and as for the troubles in Euboea—why, I nearly forgot to mention them!-troubles for which his bosom-friend Plutarchus was responsible, he contrived to have the blame laid at my door, before it became plain to everyone that Plutarchus was at the bottom of the whole business. 21.111 Lastly, when I was made senator by lot, he denounced me at the scrutiny, and the business proved a very real danger for me; for instead of getting compensation for the injuries I had suffered, I was in danger of being punished for acts with which I had no concern. Having such grievances and being persecuted in the way that I have just described to you, but at the same time being neither quite friendless nor exactly a poor man, I am uncertain, men of Athens, what I ought to do. 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. 21.114 This man, then, is so impious, so abandoned, so ready to say or do anything, without stopping for a moment to ask whether it is true or false, whether it touches an enemy or a friend, or any such question, that after accusing me of murder and bringing that grave charge against me, he suffered me to conduct initiatory rites and sacrifices for the Council, and to inaugurate the victims on behalf of you and all the State; 21.115 he suffered me as head of the Sacred Embassy to lead it in the name of the city to the Nemean shrine of Zeus; he raised no objection when I was chosen with two colleagues to inaugurate the sacrifice to the Dread Goddesses. The Eumenides (Furies), whose sanctuary was a cave under the Areopagus. Would he have allowed all this, if he had had one jot or tittle of proof for the charges that he was trumping up against me? I cannot believe it. So then this is conclusive proof that he was seeking in mere wanton spite to drive me from my native land. 21.116 Then, when for all his desperate shifts he could bring none of these charges home to me, he turned informer against Aristarchus, aiming evidently at me. To pass over other incidents, when the Council was in session and was investigating the murder, Meidias came in and cried, Don’t you know the facts of the case, Councillors? Are you wasting time and groping blindly for the murderer, when you have him already in your hands? -meaning Aristarchus. Won’t you put him to death? Won’t you go to his house and arrest him? 21.117 Such was the language of this shameless and abandoned reptile, though only the day before he had stepped out of Aristarchus’s house, though up till then he had been as intimate with him as anyone could be, and though Aristarchus in the day of his prosperity had often importuned me to settle my suit with Meidias out of court. Now if he said this to the Council, believing that Aristarchus had actually committed the crime which has since proved his ruin, and trusting to the tale told by his accusers, yet even so the speech was unpardonable. 21.118 Upon friends, if they seem to have done something serious, one should impose the moderate penalty of withdrawing from their friendship; vengeance and prosecution should be left to their victims or their enemies. Yet in a man like Meidias this may be condoned. But if it shall appear that he chatted familiarly under the same roof with Aristarchus, as if he were perfectly innocent, and then uttered those damning charges against him in order to involve me in a false accusation, does he not deserve to be put to death ten times—no! ten thousand times over? 21.119 I am going to call the witnesses now present in court to prove that my version of the facts is correct; that on the day before he told that tale to the Council, he had entered Aristarchus’s house and had a conversation with him; that on the next day-and this, men of Athens, this for vileness is impossible to beat—he went into his house and sat as close to him as this, and put his hand in his, in the presence of many witnesses, after that speech in the Council in which he had called Aristarchus a murderer and said the most terrible things of him; that he invoked utter destruction on himself if he had said a word in his disparagement; that he never thought twice about his perjury, though there were people present who knew the truth, and he actually begged him to use his influence to bring about a reconciliation with me. 21.120 And yet, Athenians, must we not call it a crime, or rather an impiety, to say that a man is a murderer and then swear that one has never said this to reproach a man with murder and then sit in the same room with him? And if I let him off now and so stultify your vote of condemnation, I am an innocent man apparently; but if I proceed with my case, I am a deserter, I am accessory to a murder, I deserve extermination. I am quite of the contrary opinion, men of Athens . If I had let Meidias off, then I should have been a deserter from the cause of justice, and I might reasonably have charged myself with murder, for life would have been impossible for me, had I acted thus. 21.121 And now please call the witnesses to attest the truth of these statements also. The Witnesses We, Lysimachus of Alopece, Demeas of Sunium, Chares of Thoricus, Philemon of Sphetta, Moschus of Paeania, know that at the date when the indictment was presented to the Council charging Aristarchus, the son of Moschus, with the murder of Nicodemus, Meidias, who is now being tried at the suit of Demosthenes, for whom we appear, came before the Council and stated that Aristarchus, and no one else, was the murderer of Nicodemus, and he advised the Council to go to the house of Aristarchus and arrest him. This he said to the Council, having dined on the previous day with Aristarchus in our company. We also know that Meidias, when he came from the Council after making this statement, again entered the house of Aristarchus and shook hands with him and, invoking destruction on his own head, swore that he had said nothing in his disparagement before the Council, and he asked Aristarchus to reconcile Demosthenes to him. 21.122 Can anything go beyond that? Has there ever been, or could there ever be, baseness to compare with this of Meidias? He felt justified in informing against that unfortunate man, who had done him no wrong—I waive the fact that he was his friend—and at the same time he was begging him to bring about a reconciliation between himself and me; and not content with this, he spent money on an iniquitous attempt to procure my banishment as well as that of Aristarchus. '' None