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and had my lip split to the extent that it had to be stitched and I was outrageously assaulted that I am bringing this action. And if my oath is honest, may much good befall me and may I never again suffer anything of the sort, while if my oath is false, may I myself perish utterly, and anything that is mine now or in the future. But my oath is not false, even if Konon says so till he bursts. [42] So I urge you, judges, now that I have proved my case in full justice, and have given you a pledge in addition, that just as each of you would personally hate the perpetrator if he had suffered this, he should feel the same anger against Konon here on my behalf, and not regard as a private matter any such thing which might perhaps befall anyone. Whoever it befalls, you should give aid and grant justice, and hate people who in the face of their crimes are bold and impetuous and when put on trial are shameless and wicked and care nothing for custom or anything else in their efforts to escape punishment. [43] But Konon will beg and weep. Now consider: who deserves more pity, the man who suffers what I have suffered at his hands, if I leave the court as a victim of further outrage, deprived of justice, or Konon, if he is punished? Is it more advantageous for each of you that people should be free to commit assault and outrage or not? I think not. Now if you acquit, there will be more of these people, but if you convict, there will be less. [44] There is much I could say, judges, to show we have been useful citizens, both ourselves and our father during his life, serving as trierarchs and soldiers and doing our duty, and that neither Konon nor any of his family have been of use. But there is not sufficient time, and the case is not about these matters. Indeed, if in reality we were on our own admission even more useless and criminal than these people, we do not, I think, deserve to be beaten or subjected to outrage. I don’t know that I need say more. I think you understand all that has been said. If no weapon was used, the victim of a violent assault had (in some circumstances at least) two options available, the private action for battery (dike aikeias) or the public action for outrage (graphe hybreos). Debate continues over the precise definition of hybris as a legal term. Although there is a widespread impression that hybris is primarily a religious term (denoting the
DOI link for and had my lip split to the extent that it had to be stitched and I was outrageously assaulted that I am bringing this action. And if my oath is honest, may much good befall me and may I never again suffer anything of the sort, while if my oath is false, may I myself perish utterly, and anything that is mine now or in the future. But my oath is not false, even if Konon says so till he bursts. [42] So I urge you, judges, now that I have proved my case in full justice, and have given you a pledge in addition, that just as each of you would personally hate the perpetrator if he had suffered this, he should feel the same anger against Konon here on my behalf, and not regard as a private matter any such thing which might perhaps befall anyone. Whoever it befalls, you should give aid and grant justice, and hate people who in the face of their crimes are bold and impetuous and when put on trial are shameless and wicked and care nothing for custom or anything else in their efforts to escape punishment. [43] But Konon will beg and weep. Now consider: who deserves more pity, the man who suffers what I have suffered at his hands, if I leave the court as a victim of further outrage, deprived of justice, or Konon, if he is punished? Is it more advantageous for each of you that people should be free to commit assault and outrage or not? I think not. Now if you acquit, there will be more of these people, but if you convict, there will be less. [44] There is much I could say, judges, to show we have been useful citizens, both ourselves and our father during his life, serving as trierarchs and soldiers and doing our duty, and that neither Konon nor any of his family have been of use. But there is not sufficient time, and the case is not about these matters. Indeed, if in reality we were on our own admission even more useless and criminal than these people, we do not, I think, deserve to be beaten or subjected to outrage. I don’t know that I need say more. I think you understand all that has been said. If no weapon was used, the victim of a violent assault had (in some circumstances at least) two options available, the private action for battery (dike aikeias) or the public action for outrage (graphe hybreos). Debate continues over the precise definition of hybris as a legal term. Although there is a widespread impression that hybris is primarily a religious term (denoting the
and had my lip split to the extent that it had to be stitched and I was outrageously assaulted that I am bringing this action. And if my oath is honest, may much good befall me and may I never again suffer anything of the sort, while if my oath is false, may I myself perish utterly, and anything that is mine now or in the future. But my oath is not false, even if Konon says so till he bursts. [42] So I urge you, judges, now that I have proved my case in full justice, and have given you a pledge in addition, that just as each of you would personally hate the perpetrator if he had suffered this, he should feel the same anger against Konon here on my behalf, and not regard as a private matter any such thing which might perhaps befall anyone. Whoever it befalls, you should give aid and grant justice, and hate people who in the face of their crimes are bold and impetuous and when put on trial are shameless and wicked and care nothing for custom or anything else in their efforts to escape punishment. [43] But Konon will beg and weep. Now consider: who deserves more pity, the man who suffers what I have suffered at his hands, if I leave the court as a victim of further outrage, deprived of justice, or Konon, if he is punished? Is it more advantageous for each of you that people should be free to commit assault and outrage or not? I think not. Now if you acquit, there will be more of these people, but if you convict, there will be less. [44] There is much I could say, judges, to show we have been useful citizens, both ourselves and our father during his life, serving as trierarchs and soldiers and doing our duty, and that neither Konon nor any of his family have been of use. But there is not sufficient time, and the case is not about these matters. Indeed, if in reality we were on our own admission even more useless and criminal than these people, we do not, I think, deserve to be beaten or subjected to outrage. I don’t know that I need say more. I think you understand all that has been said. If no weapon was used, the victim of a violent assault had (in some circumstances at least) two options available, the private action for battery (dike aikeias) or the public action for outrage (graphe hybreos). Debate continues over the precise definition of hybris as a legal term. Although there is a widespread impression that hybris is primarily a religious term (denoting the
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