85-87

[85] λαβὲ δή μοι τὸν νόμον τὸν ἐπὶ τούτοις τουτονὶ καὶ ἀνάγνωθι, ἵν᾽ εἰδῆτε ὅτι οὐ μόνον προσῆκεν αὐτὴν ἀπέχεσθαι τῶν ἱερῶν τούτων τοιαύτην οὖσαν καὶ τοιαῦτα διαπεπραγμένην, τοῦ ὁρᾶν καὶ θύειν καὶ ποιεῖν τι τῶν νομιζομένων ὑπὲρ τῆς πόλεως πατρίων, ἀλλὰ καὶ τῶν ἄλλων τῶν Ἀθήνησιν ἁπάντων. ἐφ᾽ ᾗ γὰρ ἂν μοιχὸς ἁλῷ γυναικί, οὐκ ἔξεστιν αὐτῇ ἐλθεῖν εἰς οὐδὲν τῶν ἱερῶν τῶν δημοτελῶν, εἰς ἃ καὶ τὴν ξένην καὶ τὴν δούλην ἐλθεῖν ἐξουσίαν ἔδοσαν οἱ νόμοι καὶ θεασομένην καὶ ἱκετεύσουσαν εἰσιέναι·

[86] ἀλλὰ μόναις ταύταις ἀπαγορεύουσιν οἱ νόμοι ταῖς γυναιξὶ μὴ εἰσιέναι εἰς τὰ ἱερὰ τὰ δημοτελῆ, ἐφ᾽ ᾗ ἂν μοιχὸς ἁλῷ, ἐὰν δ᾽ εἰσίωσι καὶ παρανομῶσι, νηποινεὶ πάσχειν ὑπὸ τοῦ βουλομένου ὅ τι ἂν πάσχῃ, πλὴν θανάτου, καὶ ἔδωκεν ὁ νόμος τὴν τιμωρίαν ὑπὲρ αὐτῶν τῷ ἐντυχόντι. διὰ τοῦτο δ᾽ ἐποίησεν ὁ νόμος, πλὴν θανάτου, τἄλλα ὑβρισθεῖσαν αὐτὴν μηδαμοῦ λαβεῖν δίκην, ἵνα μὴ μιάσματα μηδ᾽ ἀσεβήματα γίγνηται ἐν τοῖς ἱεροῖς, ἱκανὸν φόβον ταῖς γυναιξὶ παρασκευάζων τοῦ σωφρονεῖν καὶ μηδὲν ἁμαρτάνειν, ἀλλὰ δικαίως οἰκουρεῖν, διδάσκων ὡς, ἄν τι ἁμάρτῃ τοιοῦτον, ἅμα ἐκ τε τῆς οἰκίας τοῦ ἀνδρὸς ἐκβεβλημένη ἔσται καὶ ἐκ τῶν ἱερῶν τῶν τῆς πόλεως.

[87] καὶ ὅτι ταῦτα οὕτως ἔχει, τοῦ νόμου αὐτοῦ ἀκούσαντες ἀναγνωσθέντος εἴσεσθε. καί μοι λαβέ. “Νόμος Μοιχείας

ἐπειδὰν δὲ ἕλῃ τὸν μοιχόν, μὴ ἐξέστω τῷ ἑλόντι συνοικεῖν τῇ γυναικί· ἐὰν δὲ συνοικῇ, ἄτιμος ἔστω. μηδὲ τῇ γυναικὶ ἐξέστω εἰσιέναι εἰς τὰ ἱερὰ τὰ δημοτελῆ, ἐφ᾽ ᾗ ἂν μοιχὸς ἁλῷ· ἐὰν δ᾽ εἰσίῃ, νηποινεὶ πασχέτω ὅ τι ἂν πάσχῃ, πλὴν θανάτου.”

Proofs (πίστεις) section of the speech: 85–125.

Not only should Phano not have performed the sacred duties of the king archon’s wife, she should not have participated in any of the city’s rites, since adulteresses are banned from entering all public temples. Apollodoros has the law on adultery read aloud.

85 

λαβ δή μοι...κα νάγνωθι: “please take...and read aloud....” Imperatives addressed to the court clerk. μοι is an ethical dative (see §25, G. 523a, S.1486).

πέχεσθαι: governs a series of genitives: τῶν ἱερῶν τούτων; the articular infinitives τοῦ ὁρᾶν καὶ θύειν καὶ ποιεῖν; and τῶν…ἁπάντων. Being banned from the religious life of the city was akin to disenfranchisement (ἀτιμία) for a woman.

τι τν νομιζομένων...πατρίων: “any of the ancestral rites”

τν λλων: other religious rites

θήνησιν: locative (see §35)

μοιχός: οf course, earlier Apollodoros said that the affair with Epainetos was not really μοιχεία since Phano was not a legitimate citizen; here, it serves his purposes to say that it was.

γυναικί: take first in the sentence; dative with οὐκ ἔξεστιν, picked up again with αὐτῇ 

ερν τν δημοτελν: here, most likely public “temples,” rather than “sacred rites” (cf. the use of ἱερῶν earlier in this paragraph)

λθεν ξουσίαν δοσαν: most editors (including Dilts 2009) delete ἐλθεῖν, which likely erroneously repeats the preceding ἐλθεῖν; the sense of ἐξουσίαν ἔδοσαν is completed by εἰσιέναι.

θεασομένηνκετεύσουσαν: note the future tense of these participles: “whether to view the spectacle or to offer prayer” (Murray)

86

μόναις: this is not strictly speaking true, since murderers were also barred from participating in the city’s religious activities.

παγορεύουσιν: verbs of hindering take a infinitive, often with the redundant (untranslated) μή (G. 572, S. 2038).

τιμωρίαν πέρ: “vengeance upon/against”

ποίησεν: introduces an indirect statement (accusative subject + infinitive)

τλλα: accusative of respect, to be taken closely with ὑβρισθεῖσαν; looks back to πλὴν θανάτου, that is, “things other than death”

βρισθεσαν ατν μηδαμο λαβεν δίκην: “that she, having been mistreated, may seek redress nowhere,” i.e., before no court or tribunal. μηδαμοῦ is an adverb.

τος ερος: “holy places,” “sanctuaries,” “temples” (LSJ III.2)

το σωφρονεν: articular infinitive expressing purpose (G. 576), “so that they might have self-control” 

διδάσκων: νόμος is the antecedent

ν = ἐάν

87

εσεσθε < οἶδα

λ: supply as subject τις.

85

ναγιγνώσκω ναγνώσομαι νέγνων νέγνωκα νέγνωσμαι νεγνώσθην: to read aloud

πέχω φέξω (or ποσχήσω) πέσχον πέσχηκα ––– –––: keep off, away from

διαπράσσω διαπράξω διέπραξα διαπέπραχα (or διαπέπραγα) διαπέπραγμαι διεπράχθην: do, accomplish

πάτριος –α –ον: ancestral, hereditary

θῆναι –ῶν αἱ: Athens

μοιχός –ο : an adulterer, paramour, debaucher

ξεστι: it is possible

ερόν –ο τό: temple

δημοτελής: at the public cost, public, national

ξένη: a female guest, a foreign woman

δούλη –ης : slave

ξουσία –ας : power, authority, resources

θεάομαι θεάσομαι θεσάμην ––– τεθέαμαι θεσαμήθην: to look on, behold, view

κετεύω κετεύσω κέτευσα κέτευκα: to approach as a suppliant

εσειμι: to go into

86

παγορεύω πηγόρευσα: to forbid

παρανομέω: to transgress the law, act unlawfully

νηποινεί: with impunity

τιμωρία –ας : help, vengeance, torture

ντυγχάνω ντεύξομαι νέτυχον ντετύχηκα ––– –––: meet with

βρίζω βριζι βρισα βρικα βρισμαι βρίσθην: insult, offend, disrespect

μηδαμο: nowhere

μίασμα –ατος τό: stain, defilement

σέβημα: an impious or profane act

σωφρονέω σωφρονήσω σωφρόνησα σεσωφρόνηκα σεσωφρόνημαι: be temperate, be moderate, be chaste

οκουρέω: to stay home, keep house

κβάλλω κβαλ ξέβαλον κβέβληκα κβέβλημαι ξεβλήθην: throw, cast out, produce

87

πειδάν: whenever (ἐπειδή + ἄν, in indefinite or general clauses with subjunctive)

συνοικέω συνοικήσω συνκησα συνκηκα συνκημαι συνκήθην: to dwell together, live together

ἄτιμος –ον: dishonored; deprived of civic rights, disenfranchised

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Suggested Citation

Deborah Kamen, Pseudo-Demosthenes: Against Neaira. Carlisle, Pennsylvania: Dickinson College Commentaries, 2018. ISBN: 978-1-947822-10-8.http://dcc.dickinson.edu/against-neaira/85-87