I Enmity in Attic Forensic oratory as heuristic lens: Lysias 1,4, Against Teisis, Demosthenes 54

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1 Private enmity as social status in Biblical Law SBL Chicago, Nov 19, 2012 Klaus Peter Adam / Lutheran School of Theology at Chicago I Enmity in Attic Forensic oratory as heuristic lens: Lysias 1,4, Against Teisis, Demosthenes 54 Lysias I: On the death of Eratosthenes; defendant: Euphiletos; Lysias, Attic rhetor B.C. Genre: Greek forensic oration [4] O gentlemen, this is up to me to demonstrate: that Eratosthenes committed adultery with my wife, that he corrupted her that there was no prior enmity between us except for this and that I did not do what I did for the sake of money, to become rich instead of poor, nor for any other reward, except for the vengeance permitted by law. [ ] [4] ὦ ἄνδρες, τοῦτό με δεῖν ἐπιδεῖξαι, ὡς ἐμοίχευεν Ἐρατοσθένης τὴν γυναῖκα τὴν ἐμὴν καὶ ἐκείνην τε διέφθειρε καὶ τοὺς παῖδας τοὺς ἐμοὺς ᾔσχυνε καὶ ἐμὲ αὐτὸν ὕβρισεν εἰς τὴν οἰκίαν τὴν ἐμὴν εἰσιών, καὶ οὔτε ἔχθρα ἐμοὶ καὶ ἐκείνῳ οὐδεμία ἦν πλὴν ταύτης, οὔτε χρημάτων ἕνεκα ἔπραξα ταῦτα, ἵνα πλούσιος ἐκ πένητος γένωμαι, οὔτε ἄλλου κέρδους οὐδενὸς πλὴν τῆς κατὰ τοὺς νόμους τιμωρίας. [ ] [43] Seek whether there had ever been any enmity between Eratosthenes and myself, except for this. You will find none. [44] For he had neither subjected me to slanderous impeachment, nor attempted to expel me from the city, nor brought any private suit against me, nor was he privy to any wrongdoing which I was so afraid of being divulged that I was intent on his destruction, nor, should I accomplish this, had I any hope of getting money from anywhere: for there are people who plot each other's death for such purposes. [45] So far, indeed, from either abuse or a drunken brawl or any other quarrel having occurred between us, I had never even seen the man before that night. For what object, then, should I run so grave a risk, unless I had received from him the greatest of injuries? [43] ζητοῦντες εἴ τις ἐμοὶ καὶ Ἐρατοσθένει ἔχθρα πώποτε γεγένηται πλὴν ταύτης. οὐδεμίαν γὰρ εὑρήσετε. [44] οὔτε γὰρ συκοφαντῶν γραφάς με ἐγράψατο, οὔτε ἐκβάλλειν ἐκ τῆς πόλεως ἐπεχείρησεν, οὕτε ἰδίας δίκας ἐδικάζετο, οὔτε συνῄδει κακὸν οὐδὲν ὃ ἐγὼ δεδιὼς μή τις πύθηται ἐπεθύμουν αὐτὸν ἀπολέσαι, οὔτε εἰ ταῦτα διαπραξαίμην, ἤλπιζόν ποθεν χρήματα λήψεσθαι: ἔνιοι γὰρ τοιούτων πραγμάτων ἕνεκα θάνατον ἀλλήλοις ἐπιβουλεύουσι. [45] τοσούτου τοίνυν δεῖ ἢ λοιδορία ἢ παροινία ἢ ἄλλη τις διαφορὰ ἡμῖν γεγονέναι, ὥστε οὐδὲ ἑωρακὼς ἦ τὸν ἄνθρωπον πώποτε πλὴν ἐν ἐκείνῃ τῇ νυκτί. τί ἄν οὖν βουλόμενος ἐγὼ τοιοῦτον κίνδυνον ἐκινδύνευον, εἰ μὴ τὸ μέγιστον τῶν ἀδικημάτων ἦ ὑπ αὐτοῦ ἠδικημένος; 1

2 2. Lysias 4: On a premeditated wounding ερὶ τραύματος ἐκ προνοίας The dispute about whether we were reconciled is a remarkable one, members of the council. It is also remarkable that although he cannot deny giving back the yoke of oxen, the slaves and everything else he had received under the terms of the antidosis, and our reconciliation agreement clearly covered everything, nevertheless he denies the clauses in which we agreed to share the slave girl. 2 Clearly he made the antidosis because of her, and the only reason he can give for having returned what he had received assuming he wishes to tell the truth is that our friends had reconciled us on all these matters. 3 I wish he had not been excluded by lot from serving as a judge at the Dionysia, which would have shown you that he was reconciled to me, and gave his verdict in favor of my tribe. In fact, after writing this on his voting tablet, he was excluded by lot. 4 Philinus and Diocles know that I am speaking the truth about this but they are not allowed to testify because they have not sworn the oath concerning the charge on which I am the defendant. Otherwise you would have known for certain that we were the people who proposed him as judge and that he took his seat because of us. 5 But let us assume, if he wishes, he was my enemy. I grant him that, because it makes no difference. So I went out myself to kill him, or so he claims, and entered his house by force. Then why did I not kill him, since I had him in my hands, and had so overpowered him that I had taken the slave girl as well? Let him explain that to you but he has nothing to say. 6 Moreover, you all realized that he would have died more quickly if struck by a knife than if punched by a fist. But clearly, not even he accuses us of going out armed with anything of that sort. Instead, he says he was struck with a piece of broken Pottery. And yet it is already clear from what he has said that there was no premeditation. 7 If there had been, we would not have gone out like that, because it was unclear whether at his house we would find a piece of broken pottery or anything else with which to kill him, so we would have taken something with us from home. But we θαυμαστόν γε, ὦ βουλή, τὸ διαμάχεσθαι περὶ τούτου, ὡς οὐκ ἐγένοντο ἡμῖν διαλλαγαί, καὶ τὸ μὲν ζεῦγος καὶ τὰ ἀνδράποδα, καὶ ὅσα ἐξ ἀγροῦ κατὰ τὴν ἀντίδοσιν ἔλαβε, 3 μὴ ἂν δύνασθαι ἀρνηθῆναι ὡς οὐκ ἀπέδωκε, φανερῶς δὲ περὶ πάντων διαλελυμένον ἀρνεῖσθαι τὰ περὶ τῆς ἀνθρώπου, μὴ κοινῇ ἡμᾶς χρῆσθαι συγχωρῆσαι. [2] καὶ τὴν μὲν ἀντίδοσιν δι ἐκείνην φανερός ἐστι ποιησάμενος, τὴν δ αἰτίαν δι ἣν ἀπέδωκεν ἃ 4 ἔλαβεν, οὐκ ἂν ἄλλην ἔχοι εἰπεῖν (βουλόμενος τἀληθῆ λέγειν) ἢ ὅτι οἱ φίλοι περὶ πάντων ἡμᾶς τούτων συνήλλαξαν. [3] ἐβουλόμην δ ἂν μὴ ἀπολαχεῖν αὐτὸν κριτὴν Διονυσίοις, ἵν ὑμῖν φανερὸς ἐγένετο ἐμοὶ διηλλαγμένος, κρίνας τὴν τιμὴν φυλὴν νικᾶν: νῦν δὲ ἔγραψε μὲν ταῦτα εἰς τὸ γραμματεῖον, ἀπέλαχε δέ. [4] καὶ ὅτι ἀληθῆ ταῦτα λέγω, Φιλῖνος καὶ Διοκλῆς ἴσασιν: ἀλλ οὐκ ἔστ αὐτοῖς μαρτυρῆσαι μὴ διομοσαμένοις περὶ τῆς αἰτίας ἧς ἐγὼ φεύγω, ἐπεὶ σαφῶς ἔγνωτ ἂν ὅτι ἡμεῖς ἦμεν αὐτὸν οἱ κριτὴν ἐμβαλόντες καὶ ἡμῶν ἕνεκα ἐκαθίζετο. ἀλλ ἦν, εἰ βούλεται, ἐχθρός: [5] δίδωμι γὰρ αὐτῷ τοῦτο: οὐδὲν γὰρ διαφέρει. οὐκοῦν ἦλθον αὐτὸς αὐτὸν ἀποκτενῶν, ὡς οὗτός φησι, καὶ βία εἰς τὴν οἰκίαν εἰσῆλθον. δὶα τί οὖν οὐκ ἀπέκτεινα, ὑποχείριον λαβὼν τὸ σῶμα, καὶ τοσοῦτον κρατήσας ὥστε καὶ τὴν ἄνθρωπον λαβεῖν; φρασάτω πρὸς ὑμᾶς. ἀλλ οὐκ ἔχει εἰπεῖν. [6] καὶ μὴν οὐδείς γε ὑμῶν ἀγνοεῖ ὅτι θᾶττον ἂν ἐγχειριδίῳ πληγεὶς ἀπέθανεν ἢ πὺξ παιόμενος. φαίνεται τοίνυν οὐδ αὐτὸς αἰτιώμενος τοιοῦτόν τι ἔχοντας ἡμᾶς ἐλθεῖν, ἀλλ ὀστράκῳ φησὶ πληγῆναι. καίτοι φανερὸν ἤδη ἐξ ὧν εἴρηκεν, ὅτι οὐ πρόνοια γεγένηται. [7] οὐ γὰρ ἂν οὕτως ἤλθομεν, ἀδήλου ὄντος εἰ παρὰ τούτῳ εὑρήσομεν ὄστρακον ἢ ὅτῳ 5 αὐτὸν ἀποκτενοῦμεν, ἀλλ οἴκοθεν ἔχοντες ἂν ἐβαδίζομεν. νῦν δὲ ὁμολογούμεθα πρὸς παῖδας καὶ αὐλητρίδας καὶ μετ οἴνου ἐλθόντες. ὥστε πῶς 2

3 admit we were going after boys and flute girls, and that we had been drinking; so how can this be premeditation? I certainly do not think it can. 8 My opponent is lovesick in a different way from other people. He wants two things: to retain the slave girl and not to give back the money. He has been aroused by the slave girl, he is prone to drunken violence and too quick with his fists, and one has to defend oneself. As for the slave girl, at one moment she says she prefers me, at another she says she prefers him, because she wants to be loved by both. 9 I have been good natured right from the beginning, and I still am; but he has become so surly that he is not ashamed to call a black eye a wound to be carried around on a litter, and to pretend he is in a terrible condition all for the sake of a slave prostitute, and he could have undisputed control of her if he simply paid me back the money. 10 He claims he has been the victim of terrible plots, and disagrees with us on every point, ταῦτ ἐστὶ πρόνοια; ἐγὼ μὲν γὰρ οἶμαι οὐδαμῶς. [8] ἀλλ οὗτος ἐναντίως τοῖς ἄλλοις δύσερώς ἐστι, καὶ ἀμφότερα βούλεται, τό τε ἀργύριον μὴ ἀποδοῦναι καὶ τὴν ἄνθρωπον ἔχειν. εἶτα ὑπὸ τῆς ἀνθρώπου παρωξυμμένος ὀξύχειρ λίαν καὶ πάροινός ἐστιν, ἀνάγκη δὲ ἀμύνασθαι. ἡ δὲ τοτὲ μὲν ἐμὲ περὶ πολλοῦ τοτὲ δὲ τοῦτόν φησι ποιεῖσθαι, βουλομένη ὑπ ἀμφοτέρων ἐρᾶσθαι. [9] καὶ ἐγὼ μὲν καὶ ἐξ ἀρχῆς εὐκόλως εἶχον καὶ νῦν ἔτι ἔχω: ὁ δ εἰς τοῦτο βαρυδαιμονίας ἥκει, ὥστε οὐκ αἰσχύνεται τραύματ ὀνομάζων τὰ ὑπώπια καὶ ἐν κλίνῃ περιφερόμενος καὶ δεινῶς προσποιούμενος διακεῖσθαι ἕνεκα πόρνης ἀνθρώπου, ἣν ἔξεστιν αὐτῷ ἀναμφισβητήτως ἔχειν ἐμοὶ ἀποδόντι τἀργύριον. [10] καὶ φησὶ μὲν δεινῶς ἐπιβουλευθῆναι καὶ πρὸς ἅπανθ ἡμῖν ἀμφισβητεῖ, Lysias, Against Teisis This man Archippus here, Athenians, practiced at the same wrestling school as Teisis, the defendant in this case. A dispute (orges) arose, and they became involved in insults and argument and echthra and abuse Lysias, fragment 75, Thalheim, T., (ed.), Lysiae orationes, ed. 2 maior corr. Leipzig: Lysias 14,1 I believe, men of the jury, that you need to hear no reason stated by those who want to prosecute Alcibiades: For from the beginning he has led his civic life in such a way that, even if one happens or not to have been privately wronged by him, it is not less fitting, on the basis of his other practices, to consider him an enemy (echthron). Hallmarks of the social status of enmity in Attic Law, selected biblical references Overt act requirement Ps 55:3 4; Ps 56:4 5 Jer 18:18; 20:7b 8a Flexibility and variation: rhetorical and physical dispute settlement Ps 59:3 5,7 8 3

4 Reciprocity and escalation Heritability, (longevity) Transitivity Num 35:16 18; the weapons can indicate a specific intention Ps 55:12 13 friend / enemy 2Sam 21:1 Blood guilt on Saul s house 2Sam 9 David and Mephi Boshet Deut 19:4,6,11 Longevity 1Sam 22:8 Saul s men conspire with David 1Sam 22:13 19 Killing of friends of an enemy II Enmity and conflict settlement procedures in the Covenant Code Exod 23:4 5, Deut 22:1 4, Lev 5:21 22, Exod 22:9 10, Lev 19:15 18 V 5 "If you see the donkey of one who hates you lying under its load, you shall refrain from leaving it to him, you shall surely release (it) i with him. כּ י ת ר א ה ח מ וֹר שׂ נ א ך ר ב ץ תּ ח ת מ שּׂ א וֹ ו ח ד ל ע ז ב תּ ע ז ב ע מּ וֹ תּ מ ע ז ב ל וֹ כּ י ת פ גּ ע שׁ וֹר א י ב ך א וֹ ח מ ר וֹ תּ ע ה ה שׁ ב תּ שׁ יב נּוּ ל וֹ V 4 If you encounter your enemy s ox or donkey going astray, you shall surely return it to him. Deut 22:1,3 4 1 ל א ת 3 ר א ה א ת שׁ וֹר א ח י ך א וֹ א ת שׂ יוֹ נ דּ ח ים ו ה ת ע לּ מ תּ ה שׁ ב תּ שׁ יב ם ל א ח י ך ו כ ן תּ ע שׂ ה ל ח מ ר וֹ ו כ ן תּ ע שׂ ה ל שׂ מ ל תוֹ ו כ ן תּ ע שׂ ה ל כ ל א ב ד ת א ח י ך א שׁ ר תּ אב ד מ מּ נּוּ וּמ צ א ת הּ ל א תוּכ ל ל ה ת ע לּ ם מ ה ם 4 ל א ת ר א ה א ת ח מ וֹר א ח י ך א וֹ שׁוֹרוֹ נ פ ל ים בּ דּ ר ך ו ה ת ע לּ מ תּ ה ק ם תּ ק ים ע מּ וֹ מ ה ם 4

5 Lev 5: To lie to his fellow countryman ע מ ית וֹ) (בּ in the matter of a deposit ( ii פ קּ ד וֹן ) or a pledge שׂ וּמ ת י ד) (ת iii (ג ז ל) or through robbery (ע מ יתוֹ) his fellow countryman (ע שׁ ק) or by defrauding or by finding something lost ב ד ה) (א and lying about it. 22aβb: if he swears falsely regarding any one of the various things that one may do and sin thereby. Exod 22: כּ י י תּ ן א ישׁ א ל ר ע הוּ ח מ וֹר אוֹ שׁ וֹר אוֹ שׂ ה ו כ ל בּ ה מ ה ל שׁ מ ר וּמ ת אוֹ נ שׁ בּ ר אוֹ נ שׁ בּ ה א ין ר א ה "If a man gives his neighbor a donkey, an ox, a sheep, or any animal to keep for him, and it dies or is hurt or is driven away while no one is looking, שׁ ב ע ת י הו ה תּ ה י ה בּ ין שׁ נ יה ם א ם ל א שׁ ל ח י ד וֹ בּ מ ל אכ ת ר ע הוּ ו ל ק ח בּ ע ל יו ו ל א י שׁ לּ ם 10 an oath before YHWH shall be made by the two of them, that he has not laid hands on his neighbor's property; and its owner shall accept it, and he shall not make restitution. Lev 19: You shall do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to judge your fellow countryman מ ית ך) (ע in justice. 16 You shall not go about as a slanderer among your people, ;(ר ע ך) and you are not to stand against the blood of your neighbor I am YHWH. 17 You shall not hate ( (שנא your brother ת א ח י ך) (א in your heart; 5

6 (א ת ע מ ית ך) you may surely reprove your fellow countryman but shall not incur sin because of him. 18 You shall not take vengeance,,(בּ נ י ע מּ ך) nor bear a grudge against the sons of your people but you shall love (אהב) your neighbor ע ך) (ר as yourself; I am YHWH. III Homicide Law Exod 21:12 14, Deut 19:1 12, Num 35:9 34 Deut 19:1 12* 2a שׁ ל וֹשׁ ע ר ים תּ ב דּ יל ל ך 3b ו ה י ה ל נ וּס שׁ מּ ה כּ ל ר צ ח 4a ו ז ה דּ ב ר ה ר צ ח א שׁ ר י נ וּס שׁ מּ ה ו ח י 4b א שׁ ר י כּ ה בּ ב ל י ד ע ת ו ה וּא ל א שׂ נ א ל וֹ א ת ר ע ה וּ מ תּ מ ל שׁ ל שׁ ם 5 ו א שׁ ר י ב א א ת ר ע הוּ ב יּ ע ר ל ח ט ב ע צ ים ו נ דּ ח ה י ד וֹ ב גּ ר ז ן ל כ ר ת ה ע ץ ו נ שׁ ל ה בּ ר ז ל מ ן ה ע ץ וּמ צ א א ת ר ע הוּ ו מ ת ה וּא י נ וּס א ל א ח ת ה ע ר ים ה א לּ ה ו ח י 6 פּ ן י ר דּ ף גּ א ל ה דּ ם א ח ר י ה ר צ ח כּ י י ח ם ל ב בוֹ ו ה שּׂ יג וֹ כּ י י ר בּ ה ה דּ ר ך ו ה כּ הוּ נ פ שׁ ו לוֹ א ין מ שׁ פּ ט מ ו ת כּ י ל א שׂ נ א ה וּא ל וֹ מ תּ מ וֹל שׁ ל שׁ וֹם 11 ו כ י י ה י ה א ישׁ שׂ נ א ל ר ע הוּ ו א רב ל וֹ ו ק ם ע ל יו ו ה כּ הוּ נ פ שׁ ו מ ת ו נ ס א ל א ח ת ה ע ר ים ה א ל INTRODUCTION: POSITIVE COMMAND You shall separate three cities for yourself And it shall be that each slayer can flee there. SUPERSCRIPTION: GENERAL CASE This is the case of the slayer, who flees there in order to survive SUBCASE I PROTASIS who has killed his neighbor without knowledge without hating him ever since. Exemplary case law Namely, one goes with his neighbor in the forest to cut wood, his hand swings the axe in order to cut the wood, and the iron jumps out of the wood (shaft) and it hits his neighbor so that he dies SUBCASE I APODOSIS he shall flee to one of these cities and shall live there. Plausibilisation So that the avenger of blood does not pursue behind the slayer, because his heart is hot to pursue him because the way is long, he slays his throat, even though he has no death sentence, because he (the slayer) is not a hating him, not from ever since. SUBCASE II PROTASIS If there is a person who is hating his neighbor and is lying in wait for him and he overcomes him and he slays his throat and he dies and he then flees to one of these cities, 6

7 12 ו שׁ ל חוּ ז ק נ י ע יר וֹ ו ל ק ח וּ א ת וֹ מ שּׁ ם ו נ ת נ וּ א ת וֹ בּ י ד גּ א ל ה דּ ם ו מ ת SUBCASE II APODOSIS then the elders of his city shall send and shall take him from there, and they shall give him into the hand of the avenger of blood so that he dies. Comparison Exod 21:14/Deut 19:11; Exod 21:13 Deut 19:4 Exod 21,14a ו כ י י ז ד א ישׁ ע ל ר ע הוּ ל ה ר גוֹ ב ע ר מ ה If a man lies in wait against his neighbor to kill him in an ambush Deut 19,11a If there is a man hating his neighbor and is lying in wait for him... ו כ י י ה י ה א ישׁ שׂ נ א ל ר ע הוּ ו א רב לוֹ Exod 21:13 If he has not intended it,... ו א שׁ ר ל א צ ד ה Then I will set a place for you to which the slayer may flee. Deut 19:4 This is the case of a manslayer, who flees there, in order to live, [...] and he is not one who is hating him ever since. ו ה וּא ל א שׂ נ א ל וֹ מ תּ מ ל שׁ ל שׁ ם Numbers 35:15 23* כּ ל מ כּ ה נ פ שׁ בּ שׁ ג ג ה ו א ם בּ כ ל י ב ר ז ל ה כּ הוּ ו יּ מ ת ו א ם בּ א ב ן י ד א שׁ ר י מ וּת בּ הּ א וֹ בּ כ ל י ע ץ י ד א שׁ ר י מ וּת בּ וֹ SUPERSCRIPTION CASE II: everyone who in inadvertence has killed a soul V 15 CASE I: Exclusion from asylum intentional, according to tool/material V if with an iron utensil he slew him dead if with a stone in his hand (he slew) him so that he died from it if with a wooden utensil in his hand (he slew) him so that he died from it 7

8 ו א ם בּ שׂ נ א ה י ה דּ פ נּוּ א וֹ ה שׁ ל י ך ע ל יו בּ צ ד יּ ה ו יּ מ ת א וֹ ב א יב ה ה כּ הוּ ב י דוֹ ו יּ מ ת Specific motivation, mode of action V if in hatred he pushed him or if he throws something at him with intentionality so that he dies or in enmity he slays him with his fist, so that he dies. ו א ם בּ פ ת ע בּ ל א א יב ה ה ד פ וֹ אוֹ ה שׁ ל י ך ע ל יו כּ ל כּ ל י בּ ל א צ ד יּ ה א וֹ ב כ ל א ב ן א שׁ ר י מ וּת בּ הּ בּ ל א ר א וֹת ו יּ פּ ל ע ל יו ו יּ מ ת ו הוּא ל א אוֹי ב ל וֹ ו ל א מ ב קּ שׁ ר ע ת וֹ CASE II: Admittance to asylum spontaneous, erroneous, without intention/long term enmity V to suddenly push him, without enmity to throw any utensil at him, without intentionality or by any (sort of) stone so that he dies through it without seeing it, he lets it fall on him so that he dies without him being his enemy and without being (somebody who) is seeking his evil. i The existence of a root עזב II with to restore/repair/arrange is disputed. References include Neh 3:8, 34; Job 9:27 (face); 1Chr 16:37; Job 10:1; 18:4; 20:19; 39:14. ii See in this sense of something that is given as a deposit Sir 42:7; and maybe also ה ע יר ה פ ק ד Jer 6:6 the delivered city. Akkadian puquddȗ designates a formal transfer or a committed object. In Gen 41:26 it means supply (of food). iii Hapaxlegomenon. 8