1. Hebrew Bible, Leviticus, 19.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oath, of allegiance Found in books: Schiffman, Testimony and the Penal Code (1983) 139| 19.12. וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ | 19.12. And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD. |
|
| 2. Isocrates, Orations, 12.121-12.124 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oaths, types of, oath of allegiance Found in books: Fletcher, Performing Oaths in Classical Greek Drama (2012) 104 |
| 3. Lysias, Orations, 9.15, 30.10, 31.1-31.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oaths, types of, oath of allegiance Found in books: Fletcher, Performing Oaths in Classical Greek Drama (2012) 104 |
4. Plato, Phaedo, 118 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacramentum; oath of allegiance Found in books: Sider, Christian and Pagan in the Roman Empire: The Witness of Tertullian (2001) 128 | 118. his thighs; and passing upwards in this way he showed us that he was growing cold and rigid. And again he touched him and said that when it reached his heart, he would be gone. The chill had now reached the region about the groin, and uncovering his face, which had been covered, he said — and these were his last words — "Crito, we owe a cock to Aesculapius. Pay it and do not neglect it." "That," said Crito, "shall be done; but see if you have anything else to say." To this question he made no reply, but after a little while he moved; the attendant uncovered him; his eyes were fixed. And Crito when he saw it, closed his mouth and eyes. Such was the end, Echecrates, of our friend, who was, as we may say, of all those of his time whom we have known, the best and wisest and most righteous man.END |
|
5. Herodotus, Histories, 7.148 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •oaths, types of, oath of allegiance Found in books: Fletcher, Performing Oaths in Classical Greek Drama (2012) 104| 7.148. οἱ μέν νυν κατάσκοποι οὕτω θεησάμενοί τε καὶ ἀποπεμφθέντες ἐνόστησαν ἐς τὴν Εὐρώπην, οἱ δὲ συνωμόται Ἑλλήνων ἐπὶ τῷ Πέρσῃ μετὰ τὴν ἀπόπεμψιν τῶν κατασκόπων δεύτερα ἔπεμπον ἐς Ἄργος ἀγγέλους. Ἀργεῖοι δὲ λέγουσι τὰ κατʼ ἑωυτοὺς γενέσθαι ὧδε. πυθέσθαι γὰρ αὐτίκα κατʼ ἀρχὰς τὰ ἐκ τοῦ βαρβάρου ἐγειρόμενα ἐπὶ τὴν Ἑλλάδα, πυθόμενοι δέ, καὶ μαθόντες ὡς σφέας οἱ Ἕλληνες πειρήσονται παραλαμβάνοντες ἐπὶ τὸν Πέρσην, πέμψαι θεοπρόπους ἐς Δελφοὺς τὸν θεὸν ἐπειρησομένους ὥς σφι μέλλει ἄριστον ποιέουσι γενέσθαι· νεωστὶ γὰρ σφέων τεθνάναι ἑξακισχιλίους ὑπὸ Λακεδαιμονίων καὶ Κλεομένεος τοῦ Ἀναξανδρίδεω· τῶν δὴ εἵνεκα πέμπειν. τὴν δὲ Πυθίην ἐπειρωτῶσι αὐτοῖσι ἀνελεῖν τάδε. ἐχθρὲ περικτιόνεσσι, φίλʼ ἀθανάτοισι θεοῖσιν, εἴσω τὸν προβόλαιον ἔχων πεφυλαγμένος ἧσο καὶ κεφαλὴν πεφύλαξο· κάρη δὲ τὸ σῶμα σαώσει. ταῦτα μὲν τὴν Πυθίην χρῆσαι πρότερον· μετὰ δὲ ὡς ἐλθεῖν τοὺς ἀγγέλους ἐς δὴ τὸ Ἄργος, ἐπελθεῖν ἐπὶ τὸ βουλευτήριον καὶ λέγειν τὰ ἐντεταλμένα. τοὺς δὲ πρὸς τὰ λεγόμενα ὑποκρίνασθαι ὡς ἕτοιμοι εἰσὶ Ἀργεῖοι ποιέειν ταῦτα, τριήκοντα ἔτεα εἰρήνην σπεισάμενοι Λακεδαιμονίοισι καὶ ἡγεόμενοι κατὰ τὸ ἥμισυ πάσης τῆς συμμαχίης. καίτοι κατά γε τὸ δίκαιον γίνεσθαι τὴν ἡγεμονίην ἑωυτῶν· ἀλλʼ ὅμως σφίσι ἀποχρᾶν κατὰ τὸ ἥμισυ ἡγεομένοισι. | 7.148. So the spies were sent back after they had seen all and returned to Europe. After sending the spies, those of the Greeks who had sworn alliance against the Persian next sent messengers to Argos. ,Now this is what the Argives say of their own part in the matter. They were informed from the first that the foreigner was stirring up war against Hellas. When they learned that the Greeks would attempt to gain their aid against the Persian, they sent messengers to Delphi to inquire of the god how it would be best for them to act, for six thousand of them had been lately slain by a Lacedaemonian army and Cleomenes son of Anaxandrides its general. For this reason, they said, the messengers were sent. ,The priestess gave this answer to their question:
|
|
| 6. Plautus, Amphitruo, 933 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •oaths, of allegiance Found in books: Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 127 |
7. Cicero, On Duties, 3.104-3.108 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •oaths, of allegiance Found in books: Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 107, 125| 3.104. Non fuit Iuppiter metuendus ne iratus noceret, qui neque irasci solet nec nocere. Haec quidem ratio non magis contra Reguli quam contra omne ius iurandum valet. Sed in iure iurando non qui metus, sed quae vis sit, debet intellegi; est enim ius iurandum affirmatio religiosa; quod autem affirmate quasi deo teste promiseris, id tenendum est. Iam enim non ad iram deorum, quae nulla est, sed ad iustitiam et ad fidem pertinet. Nam praeclare Ennius: Ó Fides alma ápta pinnis ét ius iurandúm Iovis! Qui ius igitur iurandum violat, is Fidem violat, quam in Capitolio vicinam Iovis optimi maximi, ut in Catonis oratione est, maiores nostri esse voluerunt. 3.105. At enim ne iratus quidem Iuppiter plus Regulo nocuisset, quam sibi nocuit ipse Regulus. Certe, si nihil malum esset nisi dolere. Id autem non modo non summum malum, sed ne malum quidem esse maxima auctoritate philosophi affirmant. Quorum quidem testem non mediocrem, sed haud scio an gravissimum Regulum nolite, quaeso, vituperare. Quem enim locupletiorem quaerimus quam principem populi Romani, qui retinendi officii causa cruciatum subierit voluntarium? Nam quod aiunt: minima de malis, id est ut turpiter potius quam calamitose, an est ullum maius malum turpitudine? quae si in deformitate corporis habet aliquid offensionis, quanta illa depravatio et foeditas turpificati animi debet videri! 3.106. Itaque nervosius qui ista disserunt, solum audent malum dicere id, quod turpe sit, qui autem remissius, ii tamen non dubitant summum malum dicere. Nam illud quidem: Néque dedi neque do ínfideli cuíquam idcirco recte a poeta, quia, cum tractaretur Atreus, personae serviendum fuit. Sed si hoc sibi sument, nullam esse fidem, quae infideli data sit, videant, ne quaeratur latebra periurio. 3.107. Est autem ius etiam bellicum fidesque iuris iurandi saepe cum hoste servanda. Quod enim ita iuratum est, ut mens conciperet fieri oportere, id servandum est; quod aliter, id si non fecerit, nullum est periurium. Ut, si praedonibus pactum pro capite pretium non attuleris, nulla fraus sit, ne si iuratus quidem id non feceris; nam pirata non est ex perduellium nurnero definitus, sed communis hostis omnium; cum hoc nec fides debet nec ius iurandum esse commune. 3.108. Non enim falsum iurare periurare est, sed, quod EX ANIMI TUI SENTENTIA iuraris, sicut verbis concipitur more nostro, id non facere periurium est. Scite enim Euripides: Iurávi lingua, méntem iniuratám gero. Regulus vero non debuit condiciones pactionesque bellicas et hostiles perturbare periurio. Cum iusto enim et legitimo hoste res gerebatur, adversus quem et totum ius fetiale et multa sunt iura communia. Quod ni ita esset, numquam claros viros senatus vinctos hostibus dedidisset. | 3.104. "He need not have been afraid that Jupiter in anger would inflict injury upon him; he is not wont to be angry or hurtful." This argument, at all events, has no more weight against Regulus's conduct than it has against the keeping of any other oath. But in taking an oath it is our duty to consider not what one may have to fear in case of violation but wherein its obligation lies: an oath is an assurance backed by religious sanctity; and a solemn promise given, as before God as one's witness, is to be sacredly kept. For the question no longer concerns the wrath of the gods (for there is no such thing) but the obligations of justice and good faith. For, as Ennius says so admirably: "Gracious Good Faith, on wings upborne; thou oath in Jupiter's great name!" Whoever, therefore, violates his oath violates Good Faith; and, as we find it stated in Cato's speech, our forefathers chose that she should dwell upon the Capitol "neighbour to Jupiter Supreme and Best." < 3.105. "But," objection was further made, "even if Jupiter had been angry, he could not have inflicted greater injury upon Regulus than Regulus brought upon himself." Quite true, if there is no evil except pain. But philosophers of the highest authority assure us that pain is not only not the supreme evil but no evil at all. And pray do not disparage Regulus, as no unimportant witness â nay, I am rather inclined to think he was the very best witness â to the truth of their doctrine. For what more competent witness do we ask for than one of the foremost citizens of Rome, who voluntarily faced torture for the sake of being true to his moral duty? Again, they say, "of evils choose the least" â that is, shall one "choose moral wrong rather than misfortune," or is there any evil greater than moral wrong? For if physical deformity excites a certain amount of aversion, how offensive ought the deformity and hideousness of a demoralized soul to seem! < 3.106. Therefore, those who discuss these problems with more rigour make bold to say that moral wrong is the only evil, while those who treat them with more laxity do not hesitate to call it the supreme evil. Once more, they quote the sentiment: "None have I given, none give I ever to the faithless." It was proper for the poet to say that, because, when he was working out his Atreus, he had to make the words fit the character. But if they mean to adopt it as a principle, that a pledge given to the faithless is no pledge, let them look to it that it be not a mere loophole for perjury that they seek. < 3.107. Furthermore, we have laws regulating warfare, and fidelity to an oath must often be observed in dealings with an enemy: for an oath sworn with the clear understanding in one's own mind that it should be performed must be kept; but if there is no such understanding, it does not count as perjury if one does not perform the vow. For example, suppose that one does not deliver the amount agreed upon with pirates as the price of one's life, that would be accounted no deception â not even if one should fail to deliver the ransom after having sworn to do so; for a pirate is not included in the number of lawful enemies, but is not included in the number of lawful enemies, but is the common foe of all the world; and with him there ought not to be any pledged word nor any oath mutually binding. < 3.108. For swearing to what is false is not necessarily perjury, but to take an oath "upon your conscience," as it is expressed in our legal formulas, and then fail to perform it, that is perjury. For Euripides aptly says: "My tongue has sworn; the mind I have has sworn no oath." But Regulus had no right to confound by perjury the terms and covets of war made with an enemy. For the war was being carried on with a legitimate, declared enemy; and to regulate our dealings with such an enemy, we have our whole fetial code as well as many other laws that are binding in common between nations. Were this not the case, the senate would never have delivered up illustrious men of ours in chains to the enemy. < |
|
| 8. Dead Sea Scrolls, Damascus Covenant, 15.1-15.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oath, of allegiance Found in books: Schiffman, Testimony and the Penal Code (1983) 138, 139 |
| 9. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 15.1-15.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oath, of allegiance Found in books: Schiffman, Testimony and the Penal Code (1983) 138, 139 |
| 10. Septuagint, Ecclesiasticus (Siracides), 23.7-23.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •oath, of allegiance Found in books: Schiffman, Testimony and the Penal Code (1983) 139 |
11. Ovid, Fasti, 5.683-5.685 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •oaths, of allegiance Found in books: Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 125| 5.683. sive ego te feci testem falsove citavi 5.684. non audituri numina magna Iovis, 5.685. sive deum prudens alium divamve fefelli, | 5.683. ‘Wash away all the lies of the past,’ he says, 5.684. ‘Wash away all the perjured words of a day that’s gone. 5.685. If I’ve called on you as witness, and falsely invoked |
|
12. Vergil, Aeneis, 12.197-12.211 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •oaths, of allegiance Found in books: Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 125| 12.200. audiat haec genitor, qui foedera fulmine sancit. 12.204. avertet, non, si tellurem effundat in undas 12.205. diluvio miscens caelumque in Tartara solvat; 12.206. ut sceptrum hoc (dextra sceptrum nam forte gerebat 12.207. numquam fronde levi fundet virgulta nec umbras, 12.208. cum semel in silvis imo de stirpe recisum 12.209. matre caret posuitque comas et bracchia ferro, 12.210. olim arbos, nunc artificis manus aere decoro 12.211. inclusit patribusque dedit gesture Latinis. | 12.200. her virgin zone. “O nymph“, she said, “who art 12.204. that to proud Jove's unthankful bed have climbed; 12.205. and willingly I found thee place and share 12.206. in our Olympian realm. So blame not me, 12.207. but hear, Juturna, what sore grief is thine: 12.208. while chance and destiny conceded aught 12.209. of strength to Latium 's cause, I shielded well 12.210. both Turnus and thy city's wall; but now 12.211. I see our youthful champion make his war |
|
13. Livy, History, 1.24.5-1.24.8, 1.32.6-1.32.8, 8.34.10, 21.45.8, 22.53.10-22.53.11, 28.29.12, 38.11.2, 43.15.8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •oaths, of allegiance Found in books: Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 109, 111, 125, 127| 1.24.7. legibus deinde recitatis “audi” inquit, “Iuppiter, audi, pater patrate populi Albani, audi tu, populus Albanus: ut illa palam prima postrema ex illis tabulis cerave recitata sunt sine dolo malo utique ea hic hodie rectissime, intellecta sunt, illis legibus populus Romanus prior non deficiet. 1.24.8. si prior defexit publico consilio dolo malo, tum illo die, Diespiter, populum Romanum sic ferito, ut ego hunc porcum hic hodie feriam; tantoque magis ferito, quanto magis potes pollesque.” 1.32.6. legatus ubi ad fines eorum venit, unde res repetuntur, capite velato filo — lanae velamen est — “audi, Iuppiter,” inquit; “audite, fines” — cuiuscumque gentis sunt, nominat — ; “audiat fas: ego sum publicus nuntius populi Romani; iuste pieque legatus venio verbisque meis fides sit.” peragit deinde postulata. 1.32.7. inde lovem Iouem testem facit: “si ego iniuste inpieque illos homines illasque res dedier mihi exposco, turn tum patriae compotem me numquam siris esse.” haec, 1.32.8. cum finis superscandit, haec, quicumque ei primus vir obvius fuit, haec portam ingrediens, haec forum ingressus paucis verbis carminis concipiendique iuris iurandi mutatis peragit. 22.53.10. “ut ego rem publicam populi Romani non deseram neque alirn alium civem Romanum deserere patiar; 22.53.11. si sciens fallo, tun tum me Iuppiter optimus maximus, domum, familiam remque meam pessimo leto adficiat. | 1.32.6. The ambassador binds his head in a woollen fillet. When he has reached the frontiers of the nation from whom satisfaction is demanded, he says, ‘Hear, 0 Jupiter! Hear ye confines’-naming the particular nation whose they are —‘Hear, 0 Justice! I am the public herald of the Roman People rightly and duly authorised do I come; let confidence be placed in my words.’ [7] Then he recites the terms of the demands and calls Jupiter to witness: ‘If I am demanding the surrender of those men or those goods, contrary to justice and religion, suffer me nevermore to enjoy my native land.’ [8] He repeats these words as he crosses the frontier, he repeats them to whoever happens to be the first person he meets, he repeats them as he enters the gates and again on entering the forum, with some slight changes in the wording of the formula. |
|
14. Mishnah, Sanhedrin, 6.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oath, of allegiance Found in books: Schiffman, Testimony and the Penal Code (1983) 139| 6.4. בֵּית הַסְּקִילָה הָיָה גָבוֹהַּ שְׁתֵּי קוֹמוֹת. אֶחָד מִן הָעֵדִים דּוֹחֲפוֹ עַל מָתְנָיו. נֶהְפַּךְ עַל לִבּוֹ, הוֹפְכוֹ עַל מָתְנָיו. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, הַשֵּׁנִי נוֹטֵל אֶת הָאֶבֶן וְנוֹתְנָהּ עַל לִבּוֹ. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, רְגִימָתוֹ בְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים יז) יַד הָעֵדִים תִּהְיֶה בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כָּל הָעָם בָּאַחֲרֹנָה. כָּל הַנִּסְקָלִין נִתְלִין, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ נִתְלֶה אֶלָּא הַמְגַדֵּף וְהָעוֹבֵד עֲבוֹדָה זָרָה. הָאִישׁ תּוֹלִין אוֹתוֹ פָּנָיו כְּלַפֵּי הָעָם, וְהָאִשָּׁה פָּנֶיהָ כְלַפֵּי הָעֵץ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, הָאִישׁ נִתְלֶה וְאֵין הָאִשָּׁה נִתְלֵית. אָמַר לָהֶן רַבִּי אֱלִיעֶזֶר, וַהֲלֹא שִׁמְעוֹן בֶּן שָׁטָח תָּלָה נָשִׁים בְּאַשְׁקְלוֹן. אָמְרוּ לוֹ, שְׁמֹנִים נָשִׁים תָּלָה, וְאֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד. כֵּיצַד תּוֹלִין אוֹתוֹ, מְשַׁקְּעִין אֶת הַקּוֹרָה בָאָרֶץ וְהָעֵץ יוֹצֵא מִמֶּנָּה, וּמַקִּיף שְׁתֵּי יָדָיו זוֹ עַל גַּבֵּי זוֹ וְתוֹלֶה אוֹתוֹ. רַבִּי יוֹסֵי אוֹמֵר, הַקּוֹרָה מֻטָּה עַל הַכֹּתֶל, וְתוֹלֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהַטַּבָּחִין עוֹשִׂין. וּמַתִּירִין אוֹתוֹ מִיָּד. וְאִם לָן, עוֹבֵר עָלָיו בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (דברים כא) לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ כִּי קָבוֹר תִּקְבְּרֶנּוּ כִּי קִלְלַת אֱלֹהִים תָּלוּי וְגוֹ'. כְּלוֹמַר, מִפְּנֵי מָה זֶה תָלוּי, מִפְּנֵי שֶׁבֵּרַךְ אֶת הַשֵּׁם, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל: | 6.4. The place of stoning was twice a man's height. One of the witnesses pushed him by the hips, [so that] he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled [his duty]; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done [his duty]; but if not, he [the criminal] was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are [afterwards] hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “[On that occasion] he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a [cross-] piece branching off [at the top] and he brings his hands together one over the other and hangs him up [thereby]. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left [hanging] over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name [of god]; and so the name of Heaven [God] is profaned. |
|
| 15. Appian, Civil Wars, 2.106 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oaths, of allegiance Found in books: Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 111 |
| 16. Tertullian, On The Games, 59 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sacramentum; oath of allegiance Found in books: Sider, Christian and Pagan in the Roman Empire: The Witness of Tertullian (2001) 128 |
| 17. Festus Sextus Pompeius, De Verborum Significatione, 247l.=221m. (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •oaths, of allegiance Found in books: Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 125 |
| 18. Babylonian Talmud, Nedarim, 14b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •oath, of allegiance Found in books: Schiffman, Testimony and the Penal Code (1983) 138 |
| 21. Caes. Bassus, Carm., 2.20.16, 4.7.53, 4.11.27 Tagged with subjects: •oaths, of allegiance Found in books: Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 125 |
| 22. Epigraphy, Ils, 7934, 6087 Tagged with subjects: •nan Found in books: Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 125, 127 |
| 23. Epigraphy, Cil, 2.1963, 6.32323, 2.1964, 2.172, 1.582, 10.4842, 1.59, 11.5998a Tagged with subjects: •nan Found in books: Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 111 |
| 24. Epigraphy, Ce Ed. Buecheler, 4.251 Tagged with subjects: •oaths, of allegiance Found in books: Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 109 |
