| 1. Isocrates, Orations, 20.8-20.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 134 |
| 2. Antiphon, Fragments, 67 (thalheim - blass) (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 44 |
| 3. Lysias, Fragments, 27.58-27.61 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 54 |
| 4. Antiphon of Athens, Fragments, 67 (thalheim - blass) (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 44 |
| 5. Lysias, Orations, 1.28, 1.30-1.33, 4.15, 14.42 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 43, 44, 54, 80 |
| 6. Lysias, Fragments, 27.58-27.61 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 54 |
7. Herodotus, Histories, 1.5.3 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 35 | 1.5.3. These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. |
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| 8. Antiphon Tragicus, Fragments, 67 (thalheim - blass) (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 44 |
| 9. Lycurgus, Fragments, a b c\n0 10-11.6 10 10 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 78 |
10. Demosthenes, Orations, 18.132-18.133, 19.196-19.198, 21.10, 21.16, 21.45, 21.71-21.76, 21.224-21.225, 23.56, 23.69, 54.17-54.19, 54.37 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 35, 43, 74, 75, 78, 80, 90, 134 | 18.132. You all remember Antiphon, the man who was struck off the register, and came back to Athens after promising Philip that he would set fire to the dockyard. When I had caught him in hiding at Peiraeus, and brought him before the Assembly, this maligt fellow raised a huge outcry about my scandalous and undemocratic conduct in assaulting citizens in distress and breaking into houses without a warrant, and so procured his acquittal. 19.196. Now let us compare the banquet of Satyrus with another entertainment which these men attended in Macedonia ; and you shall see whether there is any sort of resemblance. These men had been invited to the house of Xenophron, a son of Phaedimus, who was one of the Thirty Tyrants, and off they went; but I declined to go. When the drinking began, Xenophron introduced an Olynthian woman,—a handsome, but a freeborn and, as the event proved, a modest girl. 19.197. At first, I believe, they only tried to make her drink quietly and eat dessert; so Iatrocles told me the following day. But as the carouse went on, and they became heated, they ordered her to sit down and give them a song. The poor girl was bewildered, for she did not wish, and she did not know how, to sing. Then Aeschines and Phryno declared that it was intolerable impertinence for a captive,—and one of those ungodly, pernicious Olynthians too,—to give herself such airs. Call a servant, they cried; bring a whip, somebody. In came a flunkey with a horsewhip, and—I suppose they were tipsy, and it did not take much to irritate them,when she said something and began to cry, he tore off her dress and gave her a number of lashes on the back. 19.198. Maddened by these indignities, she jumped to her feet, upset the table, and fell at the knees of Iatrocles. If he had not rescued her, she would have perished, the victim of a drunken orgy, for the drunkenness of this blackguard is something terrible. The story of this girl was told even in Arcadia, at a meeting of the Ten Thousand The Assembly of the Arcadian Confederacy, meeting at Megalopolis . ; it was related by Diophantus at Athens in a report which I will compel him to repeat in evidence; and it was common talk in Thessaly and everywhere. 21.10. Now I want to read to you the next law as well, because it will illustrate to all of you the self-restraint of the citizens in general and the hardihood of the defendant. Read the law. The Law Evegorus proposed that, on the occasion of the procession in honor of Dionysus in Peiraeus with the comedies and tragedies, the procession at the Lenaeum with the comedies and tragedies, the procession at the City Dionysia with the boys’ contests and the revel and the comedies and tragedies. and also at the procession and contest of the Thargelia, it shall not be lawful on those days to distrain or to seize any debtors’ property, even if they are defaulters. If anyone transgresses any of these regulations, he shall be liable to prosecution by the aggrieved party, and public plaints against him as an offender may be lodged at the meeting of the Assembly in the temple of Dionysus, as is provided by statute in the case of other offenders. 21.16. His subsequent conduct, which I am now going to describe, passes all limits; and indeed I should never have ventured to arraign him today, had I not previously secured his immediate conviction in the Assembly. The sacred apparel—for all apparel provided for use at a festival I regard as being sacred until after it has been used—and the golden crowns,which I ordered for the decoration of the chorus, he plotted to destroy,men of Athens, by a nocturnal raid on the premises of my goldsmith. And he did destroy them, though not completely, for that was beyond his power. And no one can say that he ever yet heard of anyone daring or perpetrating such an outrage in this city. 21.45. The answer is that the legislator regarded every deed of violence as a public offence, committed against those also who are not directly concerned. For force belongs to the few, but the laws to all alike; and the man who agreed to the transaction can right himself privately, but the victim of violence needs relief at the hands of the State. On this principle, for the actual assault the law grants everyone the right to prosecute, but makes over the whole of the fine to the State. The legislator considered that the State, as well as the injured party, was wronged by the author of the outrage, and that his punishment was sufficient compensation for the victim, who ought not to make money for himself out of such wrongs. 21.71. You cannot retort that such acts have never had any serious consequences, but that I am now exaggerating the incident and representing it as formidable. That is wide of the mark. But all, or at least many, know what Euthynus, the once famous wrestler, a youngster, did to Sophilus the prize-fighter. He was a dark, brawny fellow. I am sure some of you know the man I mean. He met him in Samos at a gathering—just a private pleasure-party-and because he imagined he was insulting him, took such summary vengeance that he actually killed him. The language is strangely colloquial, not to say slip-shod. Many editors think that we have here a passage which Demosthenes has not finally worked up. Yet the sudden drop in style might be effective, if only the meaning were more clear. Did the wrestler kill the prize-fighter or vice versa? The reader must take his choice. If ὁ τύπτων is retained, it will mean because the striker [E. or S.?] intended to insult him [S. or E.?]. The καί only makes confusion worse confounded. It is a matter of common knowledge that Euaeon, the brother of Leodamas, killed Boeotus at a public banquet and entertainment in revenge for a single blow. 21.72. For it was not the blow but the indignity that roused the anger. To be struck is not the serious thing for a free man, serious though it is, but to be struck in wanton insolence. Many things, Athenians, some of which the victim would find it difficult to put into words, may be done by the striker—by gesture, by look, by tone; when he strikes in wantonness or out of enmity; with the fist or on the cheek. These are the things that provoke men and make them beside themselves, if they are unused to insult. No description, men of Athens, can bring the outrage as vividly before the hearers as it appears in truth and reality to the victim and to the spectators. 21.73. In the name of all the gods, Athenians, I ask you to reflect and calculate in your own minds how much more reason I had to be angry when I suffered so at the hands of Meidias, than Euaeon when he killed Boeotus. Euaeon was struck by an acquaintance, who was drunk at the time, in the presence of six or seven witnesses, who were also acquaintances and might be depended upon to denounce the one for his offence and commend the other if he had patiently restrained his feelings after such an affront, especially as Euaeon had gone to sup at a house which he need never have entered at all. 21.74. But I was assaulted by a personal enemy early in the day, when he was sober, prompted by insolence, not by wine, in the presence of many foreigners as well as citizens, and above all in a temple which I was strictly obliged to enter by virtue of my office. And, Athenians, I consider that I was prudent, or rather happily inspired, when I submitted at the time and was not impelled to any irremediable action; though I fully sympathize with Euaeon and anyone else who, when provoked, takes the law into his own hands. 21.224. And what is the strength of the laws? If one of you is wronged and cries aloud, will the laws run up and be at his side to assist him? No; they are only written texts and incapable of such action. Wherein then resides their power? In yourselves, if only you support them and make them all-powerful to help him who needs them. So the laws are strong through you and you through the laws. 21.225. Therefore you must help them as readily as any man would help himself if wronged; you must consider that you share in the wrongs done to the laws, by whomsoever they are found to be committed; and no excuse—neither public services, nor pity, nor personal influence, nor forensic skill, nor anything else—must be devised whereby anyone who has transgressed the laws shall escape punishment. 23.56. Why? Because in the defence of those for whose sake we fight our enemies, to save them from indignity and licentiousness, he permitted us to slay even our friends, if they insult them and defile them in defiance of law. Men are not our friends and our foes by natural generation: they are made such by their own actions; and the law gives us freedom to chastise as enemies those whose acts are hostile. When there are so many conditions that justify the slaying of anyone else, it is monstrous that that man should be the only man in the world whom, even under those conditions, it is to be unlawful to slay. 23.69. If, on the other hand, he is believed to be laying a just charge, and if he proves the accused guilty of murder, even then he has no power over the convicted criminal; only the laws and the appointed officers have power over the man for punishment. The prosecutor is permitted to see him suffering the penalty awarded by law, and that is all. Such are the prosecutor’s rights. As for the defendant, the rules for his oath are the same, but he is free to withdraw after making his first speech, and neither the prosecutor, nor the judges, nor any other man, has authority to stop him. 54.17. for they are those who initiate one another with the rites of Ithyphallus, and indulge in acts which decent people cannot even speak of without deep disgrace, to say nothing of performing them. But what has all this to do with me? Why, for my part, I am amazed if they have discovered any excuse or pretext which will make it possible in your court for any man, if convicted of assault and battery, to escape punishment. The laws take a far different view, and have provided that even pleas of necessity shall not be pressed too far. For example (you see I have had to inquire into these matters and inform myself about them because of the defendant), there are actions for evil-speaking; |
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| 11. Aristotle, Nicomachean Ethics, 1160a4, 1160a5, 1160a6, 1160a7, 1160a8, 1160a3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 90 |
| 12. Aristotle, Athenian Constitution, 52.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 43 |
13. Plutarch, Alcibiades, 8.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 44| 8.4. ὡς οὖν παρῆν τοῦτο πράξουσα κατὰ τὸν νόμον, ἐπελθὼν ὁ Ἀλκιβιάδης καὶ συναρπάσας αὐτὴν ἀπῆλθε διʼ ἀγορᾶς οἴκαδε κομίζων, μηδενὸς ἐναντιωθῆναι μηδʼ ἀφελέσθαι τολμήσαντος. ἔμεινε μέντοι παρʼ αὐτῷ μέχρι τελευτῆς, ἐτελεύτησε δὲ μετʼ οὐ πολὺν χρόνον εἰς Ἔφεσον τοῦ Ἀλκιβιάδου πλεύσαντος. | 8.4. On her appearing publicly to do this, as the law required, Alcibiades came up and seized her and carried her off home with him through the market place, no man daring to oppose him or take her from him. She lived with him, moreover, until her death, but she died shortly after this, when Alcibiades was on a voyage to Ephesus. |
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14. Plutarch, Pericles, 5.1-5.3, 7.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 150, 389| 5.2. λοιδορούμενος γοῦν ποτε καὶ κακῶς ἀκούων ὑπό τινος τῶν βδελυρῶν καὶ ἀκολάστων ὅλην ἡμέραν ὑπέμεινε σιωπῇ κατʼ ἀγοράν, ἅμα τι τῶν ἐπειγόντων καταπραττόμενος· ἑσπέρας δʼ ἀπῄει κοσμίως οἴκαδε παρακολουθοῦντος τοῦ ἀνθρώπου καὶ πάσῃ χρωμένου βλασφημίᾳ πρὸς αὐτόν. 5.3. ὡς δʼ ἔμελλεν εἰσιέναι σκότους ὄντος ἤδη, προσέταξέ τινι τῶν οἰκετῶν φῶς λαβόντι παραπέμψαι καὶ καταστῆσαι πρὸς τὴν οἰκίαν τὸν ἄνθρωπον. ὁ δὲ ποιητὴς Ἴων μοθωνικήν φησι τὴν ὁμιλίαν καὶ ὑπότυφον εἶναι τοῦ Περικλέους, καὶ ταῖς μεγαλαυχίαις αὐτοῦ πολλὴν ὑπεροψίαν ἀναμεμῖχθαι καὶ περιφρόνησιν τῶν ἄλλων· ἐπαινεῖ δὲ τὸ Κίμωνος ἐμμελὲς καὶ ὑγρὸν καὶ μεμουσωμένον ἐν ταῖς περιφοραῖς. | 5.2. It is, at any rate, a fact that, once on a time when he had been abused and insulted all day long by a certain lewd fellow of the baser sort, he endured it all quietly, though it was in the marketplace, where he had urgent business to transact, and towards evening went away homewards unruffled, the fellow following along and heaping all manner of contumely upon him. 5.3. When he was about to go in doors, it being now dark, he ordered a servant to take a torch and escort the fellow in safety back to his own home. The poet Ion, however, says that Pericles had a presumptuous and somewhat arrogant manner of address, and that into his haughtiness there entered a good deal of disdain and contempt for others; he praises, on the other hand, the tact, complaisance, and elegant address which Cimon showed in his social intercourse. Cf. Plut. Cim. 9 . |
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15. Diogenes Laertius, Lives of The Philosophers, 8.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 44 | 8.22. He is said to have advised his disciples as follows: Always to say on entering their own doors:Where did I trespass? What did I achieve?And unfulfilled what duties did I leave?Not to let victims be brought for sacrifice to the gods, and to worship only at the altar unstained with blood. Not to call the gods to witness, man's duty being rather to strive to make his own word carry conviction. To honour their elders, on the principle that precedence in time gives a greater title to respect; for as in the world sunrise comes before sunset, so in human life the beginning before the end, and in all organic life birth precedes death. |
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| 16. Papyri, P.Abinn., 45 Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 78 |
| 17. Papyri, P.Lond., 2.245 Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 78 |
| 18. Papyri, P.Ryl., 2.127 Tagged with subjects: •self-aggrandizement, help Found in books: Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 78 |
