1. Hebrew Bible, Exodus, 14, 20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: nan nan | 14. And I will harden Pharaoh’s heart, and he shall follow after them; and I will get Me honour upon Pharaoh, and upon all his host; and the Egyptians shall know that I am the LORD.’ And they did so.,And he made ready his chariots, and took his people with him.,And lift thou up thy rod, and stretch out thy hand over the sea, and divide it; and the children of Israel shall go into the midst of the sea on dry ground.,And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel; for the children of Israel went out with a high hand.,And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;,And it came to pass in the morning watch, that the LORD looked forth upon the host of the Egyptians through the pillar of fire and of cloud, and discomfited the host of the Egyptians.,And I, behold, I will harden the hearts of the Egyptians, and they shall go in after them; and I will get Me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen.,And Moses said unto the people: ‘Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.,And the Egyptians shall know that I am the LORD, when I have gotten Me honour upon Pharaoh, upon his chariots, and upon his horsemen.’,And Pharaoh will say of the children of Israel: They are entangled in the land, the wilderness hath shut them in.,But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left.,Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore.,The LORD will fight for you, and ye shall hold your peace.’,And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, in front of Baal-zephon.,And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.,And the Egyptians pursued, and went in after them into the midst of the sea, all Pharaoh’s horses, his chariots, and his horsemen.,And the waters returned, and covered the chariots, and the horsemen, even all the host of Pharaoh that went in after them into the sea; there remained not so much as one of them.,And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid; and the children of Israel cried out unto the LORD.,And they said unto Moses: ‘Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to bring us forth out of Egypt?,And it was told the king of Egypt that the people were fled; and the heart of Pharaoh and of his servants was turned towards the people, and they said: ‘What is this we have done, that we have let Israel go from serving us?,And the LORD spoke unto Moses, saying:,And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left.,’Speak unto the children of Israel, that they turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon, over against it shall ye encamp by the sea.,And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over all of them.,And Moses stretched forth his hand over the sea, and the sea returned to its strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea.,And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.,And the LORD said unto Moses: ‘Stretch out thy hand over the sea, that the waters may come back upon the Egyptians, upon their chariots, and upon their horsemen.’,And the LORD said unto Moses: ‘Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward.,Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.’,and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night.,And He took off their chariot wheels, and made them to drive heavily; so that the Egyptians said: ‘Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians.’ 20. And the people stood afar off; but Moses drew near unto the thick darkness where God was.,Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.,Remember the sabbath day, to keep it holy.,but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;,and showing mercy unto the thousandth generation of them that love Me and keep My commandments.,And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’,And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven.,Thou shalt have no other gods before Me.,Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not uncovered thereon.,Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;,I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.,thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;,And God spoke all these words, saying:,Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.,And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’,An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee.,And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off.,for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.,And if thou make Me an altar of stone, thou shalt not build it of hewn stones; for if thou lift up thy tool upon it, thou hast profaned it.,Six days shalt thou labour, and do all thy work;,Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.,Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you.,Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain. |
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| 2. Septuagint, Isaiah, 13.111 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 207 |
3. Thucydides, The History of The Peloponnesian War, 1.71.5-1.71.6, 1.86.5, 1.123.2, 2.64.3, 3.58.4-3.58.5, 7.77.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •popular beliefs, in speeches Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 221| 1.71.6. βουλομένων δὲ ὑμῶν προθύμων εἶναι μενοῦμεν: οὔτε γὰρ ὅσια ἂν ποιοῖμεν μεταβαλλόμενοι οὔτε ξυνηθεστέρους ἂν ἄλλους εὕροιμεν. 1.123.2. σπονδάς τε οὐ λύσετε πρότεροι, ἅς γε καὶ ὁ θεὸς κελεύων πολεμεῖν νομίζει παραβεβάσθαι, ἠδικημέναις δὲ μᾶλλον βοηθήσετε: λύουσι γὰρ οὐχ οἱ ἀμυνόμενοι, ἀλλ’ οἱ πρότεροι ἐπιόντες. 2.64.3. γνῶτε δὲ ὄνομα μέγιστον αὐτὴν ἔχουσαν ἐν ἅπασιν ἀνθρώποις διὰ τὸ ταῖς ξυμφοραῖς μὴ εἴκειν, πλεῖστα δὲ σώματα καὶ πόνους ἀνηλωκέναι πολέμῳ, καὶ δύναμιν μεγίστην δὴ μέχρι τοῦδε κεκτημένην, ἧς ἐς ἀΐδιον τοῖς ἐπιγιγνομένοις, ἢν καὶ νῦν ὑπενδῶμέν ποτε ʽπάντα γὰρ πέφυκε καὶ ἐλασσοῦσθαἰ, μνήμη καταλελείψεται, Ἑλλήνων τε ὅτι Ἕλληνες πλείστων δὴ ἤρξαμεν, καὶ πολέμοις μεγίστοις ἀντέσχομεν πρός τε ξύμπαντας καὶ καθ’ ἑκάστους, πόλιν τε τοῖς πᾶσιν εὐπορωτάτην καὶ μεγίστην ᾠκήσαμεν. 3.58.4. ἀποβλέψατε γὰρ ἐς πατέρων τῶν ὑμετέρων θήκας, οὓς ἀποθανόντας ὑπὸ Μήδων καὶ ταφέντας ἐν τῇ ἡμετέρᾳ ἐτιμῶμεν κατὰ ἔτος ἕκαστον δημοσίᾳ ἐσθήμασί τε καὶ τοῖς ἄλλοις νομίμοις, ὅσα τε ἡ γῆ ἡμῶν ἀνεδίδου ὡραῖα, πάντων ἀπαρχὰς ἐπιφέροντες, εὖνοι μὲν ἐκ φιλίας χώρας, ξύμμαχοι δὲ ὁμαίχμοις ποτὲ γενομένοις. ὧν ὑμεῖς τοὐναντίον ἂν δράσαιτε μὴ ὀρθῶς γνόντες. 3.58.5. σκέψασθέ τε: Παυσανίας μὲν γὰρ ἔθαπτεν αὐτοὺς νομίζων ἐν γῇ τε φιλίᾳ τιθέναι καὶ παρ᾽ ἀνδράσι τοιούτοις: ὑμεῖς δὲ εἰ κτενεῖτε ἡμᾶς καὶ χώραν τὴν Πλαταιίδα Θηβαΐδα ποιήσετε, τί ἄλλο ἢ ἐν πολεμίᾳ τε καὶ παρὰ τοῖς αὐθένταις πατέρας τοὺς ὑμετέρους καὶ ξυγγενεῖς ἀτίμους γερῶν ὧν νῦν ἴσχουσι καταλείψετε; πρὸς δὲ καὶ γῆν ἐν ᾗ ἠλευθερώθησαν οἱ Ἕλληνες δουλώσετε, ἱερά τε θεῶν οἷς εὐξάμενοι Μήδων ἐκράτησαν ἐρημοῦτε καὶ θυσίας τὰς πατρίους τῶν ἑσσαμένων καὶ κτισάντων ἀφαιρήσεσθε. 7.77.4. ἦλθον γάρ που καὶ ἄλλοι τινὲς ἤδη ἐφ’ ἑτέρους, καὶ ἀνθρώπεια δράσαντες ἀνεκτὰ ἔπαθον. καὶ ἡμᾶς εἰκὸς νῦν τά τε ἀπὸ τοῦ θεοῦ ἐλπίζειν ἠπιώτερα ἕξειν ʽοἴκτου γὰρ ἀπ’ αὐτῶν ἀξιώτεροι ἤδη ἐσμὲν ἢ φθόνοὐ, καὶ ὁρῶντες ὑμᾶς αὐτοὺς οἷοι ὁπλῖται ἅμα καὶ ὅσοι ξυντεταγμένοι χωρεῖτε μὴ καταπέπληχθε ἄγαν, λογίζεσθε δὲ ὅτι αὐτοί τε πόλις εὐθύς ἐστε ὅποι ἂν καθέζησθε καὶ ἄλλη οὐδεμία ὑμᾶς τῶν ἐν Σικελίᾳ οὔτ’ ἂν ἐπιόντας δέξαιτο ῥᾳδίως οὔτ’ ἂν ἱδρυθέντας που ἐξαναστήσειεν. | 1.71.6. But if you will only act, we will stand by you; it would be unnatural for us to change, and never should we meet with such a congenial ally. 1.123.2. You will not be the first to break a treaty which the god, in advising us to go to war, judges to be violated already, but rather to support a treaty that has been outraged: indeed, treaties are broken not by resistance but by aggression. 2.64.3. Remember, too, that if your country has the greatest name in all the world, it is because she never bent before disaster; because she has expended more life and effort in war than any other city, and has won for herself a power greater than any hitherto known, the memory of which will descend to the latest posterity; even if now, in obedience to the general law of decay, we should ever be forced to yield, still it will be remembered that we held rule over more Hellenes than any other Hellenic state, that we sustained the greatest wars against their united or separate powers, and inhabited a city unrivalled by any other in resources or magnitude. 3.58.4. Look at the sepulchres of your fathers, slain by the Medes and buried in our country, whom year by year we honored with garments and all other dues, and the first fruits of all that our land produced in their season, as friends from a friendly country and allies to our old companions in arms! Should you not decide aright, your conduct would be the very opposite to ours. Consider only: 3.58.5. Pausanias buried them thinking that he was laying them in friendly ground and among men as friendly; but you, if you kill us and make the Plataean territory Theban, will leave your fathers and kinsmen in a hostile soil and among their murderers, deprived of the honors which they now enjoy. What is more, you will enslave the land in which the freedom of the Hellenes was won, make desolate the temples of the gods to whom they prayed before they overcame the Medes, and take away your ancestral sacrifices from those who founded and instituted them. 7.77.4. Others before us have attacked their neighbors and have done what men will do without suffering more than they could bear; and we may now justly expect to find the gods more kind, for we have become fitter objects for their pity than their jealousy. And then look at yourselves, mark the numbers and efficiency of the heavy infantry marching in your ranks, and do not give way too much to despondency, but reflect that you are yourselves at once a city wherever you sit down, and that there is no other in Sicily that could easily resist your attack, or expel you when once established. |
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4. Aristophanes, Clouds, 1008 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 171| 1008. ἦρος ἐν ὥρᾳ χαίρων, ὁπόταν πλάτανος πτελέᾳ ψιθυρίζῃ. | |
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5. Aristophanes, Acharnians, 100-173, 38-39, 43-93, 95-99, 94 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 221| 94. ὁ βασιλέως ὀφθαλμός. ὦναξ ̔Ηράκλεις. | |
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6. Demosthenes, Orations, 3.18, 6.23, 6.30, 7.10, 7.40, 8.20, 8.51, 9.33, 10.20, 10.27, 13.20, 14.39, 17.12, 18.1-18.3, 18.7-18.8, 18.97, 18.141, 18.176, 18.184, 18.324, 19.23, 19.45-19.46, 19.70-19.71, 19.128, 19.130, 19.142, 19.328, 20.25, 20.45-20.49, 20.55, 20.67, 20.106, 20.109, 20.125-20.130, 20.157, 20.161, 24.20, 45.6, 60.19-60.22 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 93, 94, 221, 243, 244, 292 | 6.23. You, I said, gaze with wonder at Philip as he gives away this and promises that, but if you are truly wise, pray that you may never find that he has deceived and cozened you. Verily, I said, there are manifold means devised by states for protection and safety—stockades, ramparts, fosses and the like. 18.1. Let me begin, men of Athens, by beseeching all the Powers of Heaven that on this trial I may find in Athenian hearts such benevolence towards me as I have ever cherished for the city and the people of Athens . My next prayer is for you, and for your conscience and honor. May the gods so inspire you that the temper with which you listen to my words shall be guided, not by my adversary— 18.3. Among many advantages which Aeschines holds over me in this contention, there are two, men of Athens, of great moment. In the first place, I have a larger stake on the issue; for the loss of your favor is far more serious to me than the loss of your verdict to him. For me, indeed—but let me say nothing inauspicious at the outset of my speech: I will only say that he accuses me at an advantage. Secondly, there is the natural disposition of mankind to listen readily to obloquy and invective, and to resent self-laudation. 18.7. not distrusting you, if I understand him aright, but perceiving that no defendant can defeat the charges and calumnies which the prosecutor prefers with the advantage of prior speech, unless every juryman receives with goodwill the pleas of the second speaker, as an obligation of piety to the gods by whom he has sworn, and forms no final conclusion upon the whole case until he has given a fair and impartial hearing to both sides. 18.97. Yet in making both these expeditions, Aeschines, they were not requiting benefits received, and they knew they were taking risks. They did not use those pleas as excuses for deserting men who had sought their protection. For the sake of honor and glory they willingly encountered those perils,—a righteous and a noble resolve! For every man death is the goal of life, though he keep himself cloistered in his chamber; but it behoves the brave to set their hands to every noble enterprise, bearing before them the buckler of hope, and to endure gallantly whatever fate God may allot. 18.141. In your presence, men of Athens, I now invoke all the gods and goddesses whose domain is the land of Attica . I invoke also Pythian Apollo, the ancestral divinity of this city, and I solemnly beseech them all that, if I shall speak the truth now, and if I spoke truth to my countrymen when first I saw this miscreant putting his hand to that transaction—for I knew it, I knew it instantly—they may grant to me prosperity and salvation. But if with malice or in the spirit of personal rivalry I lay against him any false charge, I pray that they may dispossess me of everything that is good. 18.324. Never, O ye Powers of Heaven, never vouchsafe to them the fulfillment of that desire. If it be possible, implant even in them a better purpose and a better spirit; but, if their malady is incurable, consign them, and them alone, to utter and untimely destruction by land and sea, and to us who remain grant speedy deliverance from the terrors that hang over our heads, and a salvation that shall never fail. 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. 19.128. That was a remarkable proceeding, but far stranger still was his behavior after his arrival in Macedonia . While you who are here and all other Athenians regarded the treatment of the Phocians as scandalous and outrageous, insomuch that you would not send any member of council or any judge to represent you at the Pythian games, but relinquished that time-honored delegation, Aeschines attended the service of thanksgiving which the Thebans and Philip held to celebrate their victory and their political success, was a guest at the banquet, and took part in the libations and doxologies with which Philip thanked Heaven for the destruction of the fortresses, the territory, and the armies of your allies. He even joined Philip in wearing garlands and singing the Hymn of Praise, and drank to his health in the loving-cup. 19.130. Read the decree and the records, and call the witnesses. (The Decree, Records, and Depositions are read) What do you imagine were the prayers offered by Philip when he made libation? Or by the Thebans? Surely they implored strength and victory for themselves and their allies, weakness and defeat for the allies of the Phocians. In that prayer Aeschines joined. He invoked a curse on his own fatherland. It is for you to make that curse recoil upon his own head. 20.67. Now I should be greatly vexed, gentlemen of the jury, if I thought that the only real charge I was bringing against the law was its depriving many of our alien benefactors of the immunity, but should seem unable to point to any deserving recipient of the honor among our own fellow-countrymen. For my prayer would ever be that Athens may abound in all blessings, but especially that the best men and the most numerous benefactors of this city may be her own citizens. 20.127. For the first clause of the law says Leptines proposed that, to the end that the wealthiest citizens may perform the public services, none shall be immune save and except the descendants of Harmodius and Aristogiton. But if immunity from religious duties were the same as immunity from public services, what was the object of that clause? For immunity from religious duties has never been granted even to the persons here named. To prove that this is so, please take and read the copy of the inscription and then the beginning of the law of Leptines. [The copy of the inscription is read] 20.128. You hear the copy of the inscription, men of Athens, ordering them to be immune, save from religious duties. Now read the beginning of the law of Leptines. [The law is read Good; stop there. After the words to the end that the wealthiest citizens may perform the public services, he added no one shall be immune save and except, the descendants of Harmodius and Aristogiton. Why so, if to pay for a religious rite is to perform a public service? For if that is his meaning, his own drafting will be found to contradict the inscription. 20.129. Now I should like to put a question to Leptines. When you say that the public services come under the head of religious dues, in what, according to you, did the immunity consist, which our ancestors then granted and you now leave untouched? For by the old laws they are not immune from all the special war-taxes or from the equipment of war-galleys; and they enjoy no immunity from the state services, since they are included in the religious duties. 20.130. And yet the inscription says that they shall be immune. From what? From the tax on resident aliens, since nothing else is left? of course not. It is from the regularly recurring services, as the inscription shows, as your law further specifies, and as all history witnesses. During all that length of time no tribe has ever ventured to nominate one of these descendants as chorus-master, and no one nominated has ever ventured to challenge them to an exchange of property. If Leptines dares to deny it, you must pay no heed to him. 45.6. He had the advantage over me in being the first speaker, because this was a special plea and the case was not coming to trial upon the real issue, and by reading these documents and making other false statements which he thought would favor his case, he made such an impression on the jury that they refused to hear a single word from me. I was fined one-sixth of the amount claimed, See note a on p. 50 of vol. 1. was denied the right of a hearing, and was treated with such contumely as I doubt if any other man ever was, and I went from the court, men of Athens, taking the matter bitterly and grievously to heart. |
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| 7. Anon., 1 Enoch, 171, 242-244, 172 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 221 |
| 8. Plautus, Casina, 704 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 335 |
| 9. Plautus, Mostellaria, 847 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157 |
| 10. Plautus, Persa, 226 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 207 |
| 11. Plautus, Trinummus, 756 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157 |
| 12. Terence, Adelphi, 242 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 335 |
| 13. Terence, Phormio, 40 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 335 |
14. Vergil, Aeneis, 1.589, 1.731, 2.693, 9.631 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157, 196, 207| 1.589. os umerosque deo similis; namque ipsa decoram 1.731. Iuppiter, hospitibus nam te dare iura loquuntur, 2.693. intonuit laevum, et de caelo lapsa per umbras 9.631. intonuit laevum, sonat una fatifer arcus: | 1.589. The Tyrians toil unwearied; some up-raise 1.731. “O Queen, who hast authority of Jove 2.693. Like panic-stricken doves in some dark storm, 9.631. Messapus' glittering helm, his baldric fair, |
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15. Vergil, Georgics, 1.191, 2.239 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 171| 1.191. at si luxuria foliorum exuberat umbra, 2.239. frugibus infelix—ea nec mansuescit arando | 1.191. An idler in the fields; the crops die down; 2.239. That teems with grasses on its fruitful breast, |
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| 16. Vitruvius Pollio, On Architecture, 17 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •consulship of. see consulship, ciceros, as popular speeches in antiquity •speeches, popular ciceronian Found in books: Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 80 |
| 17. Catullus, Poems, 12.1, 47.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 207 |
| 18. Mishnah, Kilayim, 1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157 |
19. Lucan, Pharsalia, 1.794-1.795, 7.62-7.63 (1st cent. CE - 1st cent. CE) Tagged with subjects: •consulship of. see consulship, ciceros, as popular speeches in antiquity •speeches, popular ciceronian Found in books: Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 80 | 7.62. Upon this living host shall rise again. "Pompeius fears!" they cry. "He's slow to act; Too 'kind to Caesar; and he fondly rules A world of subject peoples; but with peace Such rule were ended." Eastern kings no less, And peoples, eager for their distant homes, Already murmured at the lengthy war. Thus hath it pleased the gods, when woe impends On guilty men, to make them seem its cause. We court disaster, crave the fatal sword. 7.63. Upon this living host shall rise again. "Pompeius fears!" they cry. "He's slow to act; Too 'kind to Caesar; and he fondly rules A world of subject peoples; but with peace Such rule were ended." Eastern kings no less, And peoples, eager for their distant homes, Already murmured at the lengthy war. Thus hath it pleased the gods, when woe impends On guilty men, to make them seem its cause. We court disaster, crave the fatal sword. |
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| 20. Quintilian, Institutes of Oratory, 12.10.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 171 |
21. Plutarch, On Isis And Osiris, 29, 3, 39, 30 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 162 | 30. Now Osiris and Isis changed from good minor deities into gods. Cf. 361 e, supra . But the power of Typhon, weakened and crushed, but still fighting and strugglingagainst extinction, they try to console and mollify by certain sacrifices; but again there are times when, at certain festivals, they humiliate and insult him by assailing red-headed men with jeering, and by throwing an ass over the edge of a precipice, as the people of Kopto do, because Typhon had red hair and in colour resembled an ass. Cf. 359 e, supra, and 364 a, infra ; for Kopto Cf. 356 d. The people of Busiris Cf. Moralia, 150 e-f. and Lycopolis do not use trumpets at all, because these make a sound like an ass Cf. Aelian, De Natura Animalium, x. 28. ; and altogether they regard the ass as an unclean animal dominated by some higher power because of its resemblance to Typhon, Cf. Moralia, 150 f. and when they make cakes at their sacrifices in the month of Paÿni and of Phaophi they imprint upon them the device of an ass tied by a rope. Cf. 371 d, infra . Moreover, in the sacrifice to the Sun they enjoin upon the worshippers not to wear any golden ornaments nor to give fodder to an ass. It is plain that the adherents of Pythagoras hold Typhon to be a daemonic power; for they say that he was born in an even factor of fifty-six; and the dominion of the triangle belongs to Hades, Dionysus, and Ares, that of the quadrilateral to Rhea, Aphroditê, Demeter, Hestia, and Hera, that of the dodecagon to Zeus, As the chief of the twelve gods presumably; Cf. Herodotus, ii. 4. and that of a polygon of fifty-six sides to Typhon, as Eudoxus has recorded. |
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| 22. Pliny The Elder, Natural History, 2.55.142 (1st cent. CE - 1st cent. CE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 207 |
| 23. Tacitus, Dialogus De Oratoribus, 37.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •consulship of. see consulship, ciceros, as popular speeches in antiquity •speeches, popular ciceronian Found in books: Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 80 |
| 24. Seneca The Younger, Letters, 77.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 335 |
| 25. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 26.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 196 |
26. Apuleius, The Golden Ass, 2.6, 2.27-2.28, 3.3, 3.24-3.25, 3.27, 4.2, 4.13, 6.19, 9.26, 9.29, 9.36, 10.29, 10.34 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157, 162, 163, 183, 207, 310, 335 | 2.6. The charms of PhotisBut my curiosity was aroused, and as soon as I heard the word 'magic' instead of being cautious of Pamphile I longed to embark, willingly and of my own accord, on an apprenticeship in such matters, whatever the cost, and go leaping headlong into the deepest pit. Mad with impatience, I loosed myself at last from Byrrhena's clasp as from handcuffs, added a quick 'Farewell!' and fled swiftly back to Milo's house. While speeding along like a man out of his mind, I kept talking to myself: 'Now Lucius keep your wits about you and stay in control. This is the opportunity you've been waiting for. You'll have your fill of marvellous adventures as you've always wanted. Forget your childish fears, and get to grips with things vigorously, hand to hand; avoid any dallying with your hostess, and respect religiously good Milo's marriage bed, though you can chase Photis the maid as much as you wish. After all she's pretty to look at, has playful ways, and she's as sharp as a needle. Last night when you were giving way to drowsiness, she led you to the bedroom in a friendly way, turned down the sheets seductively, tucked you in quite tenderly, and kissing you on the head showed by her expression how reluctant she was to leave, and then she turned and looked back several times. So that seems good and promising, quite favourable even, and though it may be bad for your health, let Photis be seduced.' I'd arrived at Milo's door still debating with myself and, as they say, making the decision with my feet. I found that neither Milo nor his wife were at home, but only darling Photis. She was preparing diced innards for stuffing, minced meat, soup from the offal, and what I'd already divined with my nostrils, a wonderfully tasty sausage. She was neatly dressed in a linen tunic gathered in with a bright red band beneath her breasts, rotating the cooking pot in her flowerlike fingers, stirring it with a circular motion, at the same time flexing her body smoothly, her hips subtly wiggling, her supple spine gently shaking, rippling delicately. I was transfixed by the sight, completely stunned; I simply stood, and so did that which a moment before had been limply asleep. At last I spoke: 'How beautifully, how delightfully, my dear Photis, your hips rotate that little pot! What a lovely treat you're about! Happy, and blessed for sure, that man whom you'd allow a dip of his little finger.' With a ready and witty tongue she replied: 'Away with you, my lad, keep far away from the heat. If the tiniest flame should touch you even lightly, you'll be badly burned, and no one but me would be able to quench the blaze, I who season things sweetly, and know how to make a stew or a bed to please.' Saying this she turned towards me and laughed. But I refused to go till I'd diligently explored every aspect of her appearance. My first delight has also been – why speak of anything else – the hair on a woman's head; to consider it carefully first in public, and enjoy it later at home. The reason behind this preference of mine is perfectly well-considered: namely that as the main part of the body openly and clearly seen it's the first thing to meet the eyes. And then what gaily-coloured clothes do for the rest of the person, its own natural beauty does for the head. And finally when women wish to prove their true loveliness they remove their dresses, slip off their garments, wishing to show their naked forms, knowing they will be better liked for the blushing glow of their skin than the gilded tissue of silks. But in truth – though it's forbidden to say so, and I hope as such no dreadful example of it ever occurs – if you were to shave the hair from the head of the most marvellously beautiful woman and leave her face naked of its natural adornment, though she had come down from heaven, was born from the sea, nurtured by the waves, even though, I say, she were Venus herself, ringed by the choir of Graces, with a whole throng of Cupids at her side, wearing that famous belt, fragrant with cinnamon and dripping balsam; if she were bald as a coot, she'd not even please a husband like Vulcan. But when hair gleams with its own dear colour and brilliant sheen, when it flames to life in the sun's rays or softly reflects them, and varying in shade displays contrasting charms, now shining gold massed in smooth honeyed shadows, now with raven blackness imitating the purple collar of a pigeon's neck; or when it's glossed with Arabian oils, and parted with a finely toothed comb, caught up behind to greet a lover's eyes, and like a mirror reflect a more pleasing image than reality, or when bunched up its many tresses crown her head, or released in long waves flow down her back! In the end, such is the glory of a woman's hair that though she adorns herself with garments, gold and gems and other finery, unless her hair is groomed she cannot be called well-dressed. As for my Photis, her hair was not elaborate but its casualness added charm. Her soft luxuriant tresses were loosened to hang over her neck, to cover her shoulders and rest a moment on the slightly curved hem of her tunic, then gathered in a mass at the ends and fastened in a knot on the top of her head. I could bear no longer the excruciating torment of such intense delight, but rushing at her I planted the sweetest of kisses on the place where her hair rose towards the crown of her head. She twisted her neck towards me then, and turned to me with a sidelong glance of those sharp eyes. 'Oh you child,' she said, 'bittersweet the taste you sample. Take care not to feel a lasting ache from eating too sugary a honey.' 'What matter, my jester,' I replied, 'if you'll revive me with a little kiss, I'm ready to be stretched out over the flame and roasted.' And with that I clasped her tight and started to kiss her. Her ardour now began to rival my own, mounting to an equal crescendo of passion; her mouth opened, her breath was like cinnamon, and her tongue darted against mine with a taste of nectar, in unrestrained desire. 'I'm dying,' I gasped, 'I'm already lost unless you show mercy.' After kissing me again, she answered: 'Don't despair! Since we both want the one thing, I'm your slave; you won't have to wait much longer. When they light the torches tonight I'll come to your room. off with you now and gather your strength: since I'll be battling with you all night, courageously and with spirit.' 3.24. Lucius transformed! After repeating the formula several times, she crept nervously upstairs and brought me the box from the chest, which I first clasped and kissed praying it might bring me a fortunate flight. Then I threw off all my clothes, plunged my hand eagerly inside, took a large dollop and smeared my body all over. Then I spread out my arms and flapped them up and down one after the other, trying my best to become a bird, as Pamphile had. No plumage appeared, not a single feather! Instead the hair on my body turned to bristles, and my soft skin hardened to hide, my fingers and toes merged with hands and feet, squeezing together into individual hooves, and a long tail shot from the tip of my spine. Now my face was enormous, my mouth immense, my nostrils gaped, and my lips hung down. My ears too were ludicrously long and hairy. The only consolation I found in my wretched transformation was that though I could no longer embrace Photis, at least my member had grown. I examined every part of my body hopelessly, and saw I was no bird but an ass, and wanting to protest at what Photis had done, and finding myself without human voice or gesture, I did the only thing I could, hung my lower lip, looked sideways at her out of moist eyes, and expostulated with her in silence. On first realising my state, she slapped her head violently with her hands and screamed: 'I'm done for! Nervousness and haste have misled me, and I've confused the boxes. Luckily there's a ready cure for your transformation. A mouthful of roses to chew and, in a trice, you'll be no ass but my own Lucius. I wish, as usual, I'd woven some garlands for us this evening, and then you'd not have to suffer all night like this. But at first light the remedy will be here.' So she grieved. But in truth, though I was a perfect ass, a beast of burden, no longer Lucius, I still retained my human reason. So I held long and earnest debate in my mind with regard to that utterly worthless and felonious woman, as to whether to kick her again and again with my hooves, bite her with my teeth, and destroy her. But that would have proved rash, and deeper thought brought wisdom, for by punishing Photis with death I'd also be killing the one who could help me regain my shape. So bowing and shaking my head, I swallowed my temporary humiliation, and adjusting to the harsh vicissitudes of fortune, I went off to join my fine thoroughbred in the stable, where I found another ass, the possession of my one time host, dear Milo. I thought that, given the unspoken bond of natural allegiance among dumb creatures, my horse on seeing me would show some marks of recognition, and be stirred by pity to offer friendship. But oh, Jove god of guests and you invisible powers of Loyalty! That noble steed of mine and the other ass conferred, and at once agreed on my destruction. No doubt fearing for their rations, the moment they saw me near the manger they lowered their ears and kicking out savagely attacked me in blind fury. I was driven away from the feed that I'd put there with my very own hands for that ungrateful servant of mine that evening. So spurned and condemned to solitude, I withdrew to a corner of the stable. While I was cogitating on my colleagues' insolence, and planning the revenge I'd take on my treacherous steed next day, once I was Lucius again with the help of sundry roses, I noticed a statue of Epona, goddess of asses and horses, in a little shrine at the top of the pillar that held up the stable roof. It was well adorned with wreaths of fresh-picked roses. I recognised the means of salvation, and stretching out my front legs with eager anticipation, and straining as hard as I could, I stood powerfully upright, neck extended and lips thrust out, and tried as hard as I could to reach the garlands. But with my bad luck of course the slave appeared, who always looked after the horse, and spied my actions. He ran up angrily shouting: 'How long do we have to put up with this gelded ass; it doesn't just go for the horse's feed; now it's attacking sacred statues? I'll cripple, I'll maim you, sacrilegious brute!' And searching around swiftly for a weapon, he came on a bundle of sticks lying there. Hunting out a leafy branch for a flail, the thickest of them all, he began to beat me unmercifully, only stopping when he heard a crash and the sound of doors being kicked hard, and shouts of alarm and cries of 'Robbers!' from which he fled in terror. In an instant the doors were forced, and in rushed a band of brigands, armed to the teeth, who occupied every part of the house, attacking the servants who came running from every side. And the night was lit by men with torches and swords, and flame and steel flared, like the rising sun. Then they used large axes to break into Milo's store, a room in the centre sealed and closed by heavy bolts, and once they'd succeeded hauled out his treasure through the gaps in every wall, tying the goods in bundles and each taking a share. But the number of bales was greater than the number of thieves so, swamped by the overflow of riches, they led the horse and us two asses out of the stable-door, loaded us with the heaviest of the wares, and drove us out of the now-empty house, urging us on with blows. One of their number they left behind as a spy to report on the outcome, while the others, beating us all the time, set off through the pathless mountains at high speed. What with the weight of the load and the height of the mountain slopes and the endless distance travelled, I was as good as dead. But the idea dawned on me slowly, but none the worse for that, of calling on the civil powers, demanding help to free myself from all my ills, in the Emperor's holy name. So when, in broad daylight now, we passed through a busy village, thronged with market-stalls, I tried to shout Caesar's august name, among those Greeks, in my native tongue. And indeed I managed 'O' with vigour and eloquence, but Caesar's name was beyond me. The robbers scorned my raucous clamour, lashed my wretched hide and left it not whole enough to make flour-sifters from. But at long last mighty Jupiter offered me a chance of salvation. Past a host of little villas and spreading farms I caught sight of a pleasant little garden where, amongst the flowers, virgin roses bloomed, wet with the morning dew. My eyes gaped wide, and eager, joyful at the thought of being set free I trotted closer and was just about to touch them with trembling lips when I suddenly realised the risk I ran: if I appeared as Lucius again, and not an ass, I'd clearly face death at the brigands' hands, on the grounds of my practising the magic arts, or for fear I'd inform against them. So I had to shun the roses from necessity, and patiently bearing present misfortune, carried on munching hay in the form of an ass. 4.13. Thieving in Plataea – the bear's skin Doubly assailed by their loss, we abandoned our attempts on Thebes, and descended on the next city, Plataea. There we picked up the gossip about a certain Demochares who was funding a gladiatorial show. Now he, a man of noble birth, and great wealth, and generous nature, was about to mount an entertainment as brilliant as his fortune. Who would have the talent; the eloquence, the very words to describe each item in that extravaganza? There were gladiators known for their strength, animal-handlers of proven skill, and criminals without hope of reprieve who'd provide a meal and fatten wild beasts. There were moveable structures of wood, scaffolding towers like houses on wheels, covered with lively paintings, ornate cages for savage creatures, and how many of those there were, and what fine specimens! He'd selected those tombs for condemned men with care, had even imported animals from abroad, and amongst them, deploying the vast resources of his whole estate, he'd brought together a congregation of massive wild bears, to furnish a dramatic spectacle. There were bears hunted down by his own staff and taken alive, there were those acquired as expensive purchases, and some presented as gifts to him, in rivalry, by his friends. He had all these creatures well-fed and tended with scrupulous care. But these grand and glorious preparations for the public's pleasure failed to escape Envy's baleful eye. Exhausted by long confinement, emaciated from the scorching heat, and listless from lack of exercise, the bears were ravaged by a sudden epidemic, their number reduced almost to nothing. Let out to die, the remts of their carcases lay scattered in the streets and the poor, in their ignorance, with no choice in what they ate, seeking free meat for their shrunken bellies, the vilest of supplements to their diet, ran to take advantage of these random banquets. Seizing our opportunity, Balbus here and I devised a cunning scheme. We picked the bear of the greatest bulk, and carried it to our hideout as if for eating. Once there, we carefully stripped the flesh from the hide, taking care to keep the claws, and leave the head intact down to the neck. We flayed the whole skin neatly, sprinkled it with fine ash, and pegged it in the sun to dry. While the celestial fires were removing all the moisture, we stuffed ourselves bravely with the meat, and handed out duties for the execution of our scheme, as follows: one of us, the bravest and the strongest of our band, would volunteer to dress in the skin and imitate a bear. Once he had been introduced to Demochares' yard, taking advantage of the dead of night, he could easily force an entrance for us. The cleverness of the plan prompted several of our brave lads to offer themselves for the task. By uimous acclaim, Thrasyleon was chosen and undertook to run the hazard of our risky stratagem, so he hid himself, serenely, in the bear-skin, now soft and flexible and easily donned. We stitched the edges up tightly, and though the seam was neat we still concealed it in the shaggy hair. Then we forced the head over Thrasyleon's own, and pulled the hollow neck down to his throat, with holes at the eyes, and small ones at the nose for breathing, and led our brave comrade, now transformed into the creature, to a cheap cage we'd already bought, into which he crawled with a vigorous effort, quickly and unaided. 9.26. Exposure While the miller told his story, his wife, as impudent as ever, roundly cursed the fuller's wife, decrying her for a shameless, faithless disgrace to the whole sex, in staining her chastity, trampling the bonds of marriage underfoot, turning her husband's home into a scandalous brothel, and exchanging her status as wife for that of a common whore. She even claimed the woman should be burnt alive. Aware though of her own crime and the secret of a burning conscience, she pondered how to free her own lover from his close confinement, and urged her husband to seek an early night. But he, banished from an unfinished dinner, and still hungry, requested some food instead. His wife served him quickly, reluctantly feeding him on dainties meant for another. Now, my heart ached to its depths at the thought of that dreadful woman's history of sin and her present crime, and I tried hard to think of any way to help my master by revealing and exposing her deceit, and uncovering that fellow, hidden like a tortoise under the tub, for all to see. It was now, tormented by this insult to my master, that divine providence finally smiled on me. It was the hour when the lame old man, entrusted with our care, used to drive all of us animals to the nearby pond to drink. This granted me the chance for vengeance I was seeking. As I trotted by, I caught sight of the ends of the lover's fingers sticking out from underneath his hollow cover. I planted the edge of my hoof on top, applied strong pressure, and crushed them flatter and flatter, until he was wracked with pain. He uttered a wretched cry, lifted the tub and pushed it away; his sudden appearance disclosing to the world's unknowing eyes the shameless wife's secret affair. The miller, though, seemed barely moved by the wound to his honour, but with calm face and a kind look began to speak in a gentle way to the pallid and trembling lad. 'You've nothing to fear from me, young man. I'm not Barbarus, nor do I share the boorishness of rustic manners. I'll not take the fuller's savagery as my model and stifle you with lethal fumes, or even invoke the law's severity and have such a charming and handsome lad tried on a capital charge under the law on adultery. No, I'll share you with my wife instead. Rather than divorce her and split the property, I'll create a partnership with common assets, and without argument or dissent we three will lie together in the one bed. She and I have always lived in such harmony, in accordance with the precepts of the wise, that we both suit each other. Nevertheless the principle of equality grants no wife greater rights than her husband.' After this mild speech, he led him off to bed, still ribbing the reluctant lad. Locking his disgraced wife in another room, he had the boy, and enjoyed the perfect revenge for his ruined marriage. But when the sun's bright orb gave birth to day, he summoned the two strongest servants in the house who hoisted the lad on high and thrashed his backside. 'You,' he said, 'are but a soft and tender child, so don't go cheating us of the bloom of your youth pursuing women, and free women too, breaking up lawfully sanctioned marriage, and claiming the title of adulterer before your time!' When he'd done chastising him with the whip and taunting him with such comments and more, he threw him out of the house. Thus the boldest of adulterers ran off in tears, escaping death which was more than he could have hoped, but with his tender buttocks the worse for a night and a day's hard wear. And despite his words the miller gave his wife notice of divorce and immediately expelled her from the house. 9.29. Revenge Now the wife's inborn malice was stimulated and exacerbated by this affront, well-deserved though it was. Resorting to her old ways, she turned to those magic arts women employ. After careful inquiry, she found an old witch, who they said could work anything with spells and like mischief, and begged her with many gifts and much exhortation to either mollify her husband's wrath and bring about a reconciliation, or if that were impossible send some spectre or dreadful demon to do him violence and expel his spirit. Then the witch, with her supernatural powers, used the primal weapons of her wicked arts against him, trying to turn the greatly aggrieved husband's thoughts towards renewed affection. When this effort was disappointed, unhappy with those otherworldly agents, spurred on by their disdain of her as much as by the promise of reward, she threatened the life of the wretched miller by raising the ghost of a murdered woman to destroy him. Now perhaps, scrupulous reader, you may find fault with my tale, asking: 'Clever little ass, how come, if you were imprisoned in the confines of that mill-house, you could discover what those women were secretly up to, as you claim?' Well, let me tell you how an inquisitive man disguised as a beast of burden could find out everything they did to encompass my master's ruin. About noon the dead woman's spirit appeared inside the mill-house, possessed by terrible grief, half-clothed in tear-stained rags, her feet bare and unprotected, and she greatly emaciated, pale as boxwood. Her grey dishevelled hair, sprinkled with ashes, hung over her forehead hiding most of her face. She gently laid her hand on the miller's arm, as if she wished to speak to him privately, led him away to his room and remained there behind closed doors with him for a length of time. As all the grain at hand had been milled, and more was needed, the workers stood outside the door and called to their master for new supplies. When they'd shouted several times loudly without reply, and pounded on the door, finding it securely fastened and suspecting something gravely wrong, they broke the lock with a powerful heave, and forced their way in. The strange woman was nowhere to be seen, but their master was hanging from a beam, already dead. They freed his body from the noose, lowered it, and began to mourn, wailing loudly and beating their breasts. When the corpse was washed and the laying-out complete, they carried it off for burial, followed by a large procession. Next day his daughter arrived in haste from the next town, where she had lived since her marriage. She was already in mourning, shaking her dishevelled hair, and beating her breasts with her hands, for though the news of the family's misfortunes was not yet abroad, her father's weeping ghost had appeared to her in a dream, the noose around his neck, and told her all; her stepmother's crimes of sorcery and adultery, and how the ghost had dispatched him to the shades. Once her long lamentations had ceased, her self-torment restrained by her friends who had gathered round, she left off mourning, and when the rites at the tomb had been duly completed, eight days later, she auctioned the mill and contents, the slaves and all the animals. So fickle Fortune scattered the various elements of that house and, as for me, a poor market-gardener bought me for fifty sestertii, a high price for him to pay, as he said, but he hoped to earn a living from our joint efforts. 10.29. This was the woman whom I was meant to solemnly wed in public, and I waited for the day of the show in terrible suspense and great torment, wishing every now and then I might kill myself rather than be tainted by pollution from that depraved woman, and shamed by being made a spectacle. But without human hands and fingers, only misshapen hooves, I couldn't even draw a sword. In this hour of desperation, I consoled myself with one slight hope: spring at its inception was even now scattering flowery gems, and painting the meadows with brilliant light, and now the roses had burst from their thorny coverts and shone forth, exhaling their sweet spicy scent, roses that could restore me to the Lucius I once was. The day appointed for the show came at last. I was led to the amphitheatre's outer wall, by an enthusiastic crowd, in procession. The entertainment began with actor's comic mimes, while I enjoyed myself by the gate browsing the rich and juicy grass growing at the entrance, and now and then refreshing my eyes with a glance at the show through the open portal. There were boys and girls in the bloom of youth, outstanding in their fresh beauty, splendid costumes, and graceful movements, ready to perform the Pyrrhic dance. They moved in decorous unwavering order, now weaving in and out in a whirling circle, now linking hands in a slanting chain, now in wedges forming a hollow square, now separating into distinct troops. When the trumpet's final note un-wove the knotted complexities of their intricate motion, the curtain was raised, the screens folded back, and the stage was set. 10.34. Once the judgment of Paris had been delivered, Juno and Minerva, in sorrow and in anger, left the stage, miming their indignation at their defeat. But Venus declared her happiness by dancing joyfully in her delight, accompanied by her chorus of attendants. Then, from a pipe concealed on the very top of the mountain, wine mixed with saffron spurted into the air and rained down in a perfumed shower, sprinkling the goats grazing all around until, dyed to a richer beauty, their naturally white coats were stained deep yellow. The amphitheatre having filled with the lovely fragrance, a chasm yawned and swallowed the wooden mountain. Now, at the audience's clamour, a soldier ran from the theatre to fetch the murderess from prison, condemned as I said to the wild beasts for her multiple crimes and doomed to a notorious union with me. To that end, a couch gleaming with Indian tortoiseshell, to serve as our nuptial bed, was being readied, with a high feather mattress and a flowery coverlet of silk. |
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| 27. Apuleius, Apology, 99 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 163 |
| 28. Servius, Commentary On The Aeneid, 1.731 (4th cent. CE - 5th cent. CE) Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157 |
| 29. Ammonius Hermiae, In Porphyrii Isagogen Sive V Voces, 120, 43 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 171 |
33. Aeschines, Or., 3.202-3.206 Tagged with subjects: •popular beliefs, in speeches Found in books: Martin, Divine Talk: Religious Argumentation in Demosthenes (2009) 94 | 3.202. But if he shall overleap the just defence and call Demosthenes to the platform, the best course for you is to refuse to receive a sophist, who expects to overthrow the laws with words. And when Ctesiphon asks you if he shall call Demosthenes, let no man of you consider that he is doing a meritorious thing in being the first to cry, “Aye, call him, call him.” Against yourself you are calling him, against the laws you are calling him, against the constitution you are calling him. But if after all you decide to listen, demand that Demosthenes make his defence in the same way in which I have made the accusation. In what way have I made the accusation? Let me recall it to you. 3.204. Secondly, I recited to you the laws which govern proclamations, in which it is expressly forbidden that when one is crowned by the people the proclamation shall be made in any other place than in the assembly. But the politician who is the defendant in this case has not only transgressed the laws, but the time of proclamation, and the place of it; for he orders the proclamation to be made, not in the assembly, but in the theater, not when the Athenian assembly is in session, but when the tragedies are about to he performed. After saying this, I spoke briefly about his private life, but chiefly about his public crimes. 3.205. I insist, therefore, that you demand the same order of defence from Demosthenes; first, let him defend himself against the law of accountability, secondly, against the law which governs proclamations, and thirdly, and most important, let him show also that he is not unworthy of the reward. But if he asks you to indulge him as to the order of his speech, and solemnly promises that at the close of his defence he will clear away the matter of illegality, do not yield to him, and do not forget that this is an old trick of the court-room. For he would never of his own choice return to the defence against the illegality but because he has nothing to say which is just, he seeks by the insertion of extraneous matters to plunge you into forgetfulness of the charge. 3.206. As, therefore, in gymnastic contests you see the boxers contending with one another for position, so do you for the city's sake fight with him the whole day long for position as regards argument; and do not let him set his feet outside the bounds of the illegality charged, but watch him and lie in wait for him as you listen, drive him into discussion of the illegality, and look out for the twists and turns of his speech. |
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| 34. Ostraka, O.Cair., 1.1 Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 171 |
| 35. Epigraphy, Cil, 12.3061 Tagged with subjects: •popular speech Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 183 |
