"Against Neaera" was a prosecution speech delivered by Apollodoros of Acharnae against the freedwoman Neaera. It was preserved as part of the Demosthenic corpus, though it is widely considered to be pseudo-Demosthenic, possibly written by Apollodoros himself. The speech was part of the prosecution of Neaera, a hetaera who was accused of unlawfully marrying an Athenian citizen. Though the speech claims that the case was brought for personal reasons, the date of the prosecution has led scholars to believe that it was in fact politically motivated. In common with most legal cases from ancient Athens, the outcome is unknown.
The speech is important to modern scholars as the best extant biography of a woman from the classical period of ancient Greece, the most extensive surviving source on prostitution in ancient Greece, and the source of Athenian laws on adultery and citizenship which do not otherwise survive. However, it only began to receive significant attention from scholars in the 1990s, as before that period the focus of the speech on prostitution was considered to be inappropriate.
Against Neaera is preserved as Demosthenes' fifty-ninth speech, though it has been thought inauthentic since antiquity. Dionysius of Halicarnassus, for instance, questioned its authorship. [1] Modern scholars from the nineteenth century to the present have generally accepted that the speech was not written by Demosthenes, [2] and today it is often grouped with the rest of the speeches concerning Apollodoros as being the work of a single Pseudo-Demosthenes. [3] [lower-alpha 1] This author has been identified as Apollodoros himself by various scholars, including Kapparis in his commentary on the speech. [3] [5] [6]
The case against Neaera was brought by Theomnestos, the brother-in-law and son-in-law of Apollodoros. [lower-alpha 2] In his introduction to the speech, Theomnestos says that he is bringing the case against Neaera in order to exact revenge against her partner [lower-alpha 3] Stephanos for his previous attacks on Apollodoros. [11] The enmity between Apollodoros and Stephanos began, according to Theomnestos, when Apollodoros proposed the reallocation of the Theoric fund for military use in 349 BC in preparation for war against Macedon. [12] Stephanos took Apollodoros to court, claiming that the law which he proposed was illegal. [13] [lower-alpha 4] The fine which Stephanos proposed was according to Theomnestos large enough that Apollodoros would have been unable to pay it, and so would have been disenfranchised. [14] The court in fact imposed a smaller fine, which Apollodoros was able to pay. Having failed in his attempt to have Apollodoros ruined and disenfranchised, Stephanos then [lower-alpha 5] had Apollodoros charged with murder. This time, Apollodoros was able to successfully defend himself, and the suit failed. [16]
Following this suit, Theomnestos brought the case against Neaera from which this speech comes, on behalf of his father-in-law. The case was a graphe xenias – the charge that Neaera had illegitimately claimed the rights of Athenian citizenship. [17] Specifically, the case against Neaera claimed that she was living with Stephanos as his wife, when it was illegal for non-Athenians to marry Athenian citizens. [15] The case was brought between 343 and 340 BC; Kapparis argues that an earlier date is more plausible. [18]
The fact that the rivalry between Apollodoros and Stephanos began in 349 BC, though, raises the question of why Apollodoros and Theomnestos waited for such a long time to bring the matter of Neaera to court if their sole motivation was revenge on Stephanos. [19] Grace Macurdy suggested that the motives were in fact political, and that Apollodoros brought the case against Stephanos due to Stephanos' opposition to the anti-Macedonian policies of Eubolos and Demosthenes. She concludes that the case was ultimately to discredit Stephanos in preparation for a new proposal to redirect the money in the Theoric fund for military purposes. [20] Carey suggests in fact it was an attempt to test public opinion to a challenge against the use of surplus money on the Theoric fund when it could instead have been used for defence against the threat of Philip of Macedon. [19]
Theomnestos begins the speech by introducing the case and the reasons for it, but the bulk of the speech is made by Apollodoros. So much of the speech is made by Apollodoros that at its conclusion he claims to have brought the case against Neaera himself, having apparently forgotten that it is in fact Theomnestos' case. [21] Douglas MacDowell suggests that originally Apollodoros intended to bring the case himself. [8] Apollodoros mainly focuses on attacking Neaera and her daughter Phano, possibly because he cannot produce good evidence for his allegations. He spends most of the speech going over Neaera's life as a hetaera, from her purchase by Nikarete to her going to live with Stephanos, and the failure of Phano's two marriages. He demonstrates that Neaera was not an Athenian citizen, though he "failed to establish conclusively" that Neaera was married to Stephanos, or that she passed her children off as Athenian citizens. [22]
The style of the speech differs noticeably from that of authentically Demosthenic orations. [23] The style is considered "sometimes[...] rough" by Kapparis, with "endless, sometimes clumsy sentences". [24] The oration makes frequent use of quoted speech, which Kapparis argues was a deliberate device to make vivid the events Apollodoros describes. [25] Apollodorus' speech, following Theomnestus' introduction, begins with a long narrative from §18 to §84; this is unusual in Greek legal speeches but typical of Apollodorus' style. [26]
The outcome of the speech is unknown, [27] though modern commentators have criticised the evidence that Apollodoros put forward as failing to prove his case. [28] Kapparis suggests, however, that despite the weak case for his position, Apollodoros may have been able to persuade the jury to his side by playing on their prejudices and fears. [29]
The speech Against Neaera is significant as the fullest extant narrative of the life of a woman in the classical period. [30] It is the most extensive surviving source on Greek prostitution, and is also valuable for what it says about women and gender relations in the classical world. [31] Accordingly, it is today frequently used in teaching about Athenian law and society, [32] though due to the focus on prostitution, it was "not deemed appropriate for undergraduates of earlier generations" [33] and so has only recently been the subject of much scholarly attention. [33]
Since 1990, Against Neaera has been the subject of much attention by classicists, including two editions with translation and commentary, [34] [35] and a biography of Neaera. [36] As well as its importance for women's history, the speech has been described as a "very important source for Athenian law and social history". [37] It is a primary source for a number of Athenian laws, including ones on adultery [lower-alpha 6] and citizenship. [37] It is also the best source of evidence about the granting of Athenian citizenship to the people of Plataea for their service to Athens, after the capture of Plataea by Sparta during the Peloponnesian war. [38]
Demosthenes was a Greek statesman and orator in ancient Athens. His orations constitute a significant expression of contemporary Athenian intellectual prowess and provide insight into the politics and culture of ancient Greece during the 4th century BC. Demosthenes learned rhetoric by studying the speeches of previous great orators. He delivered his first judicial speeches at the age of 20, in which he successfully argued that he should gain from his guardians what was left of his inheritance. For a time, Demosthenes made his living as a professional speechwriter (logographer) and a lawyer, writing speeches for use in private legal suits.
The Bibliotheca, also known as the Bibliotheca of Pseudo-Apollodorus, is a compendium of Greek myths and heroic legends, arranged in three books, generally dated to the first or second century AD.
Hetaira, also hetaera, was a type of prostitute in ancient Greece, who served as an artist, entertainer and conversationalist in addition to providing sexual service. Custom excluded the wives and daughters of Athenian citizens from the symposium but this prohibition did not extend to hetaira, who were often foreign born and could be highly educated. Other female entertainers made appearances in the otherwise male domain, but hetaira joined the male guests in their sexual joking, sometimes evidencing a wide knowledge of literature in their contributions.
Demosthenes was a prominent Greek statesman and orator of ancient Athens. His orations constitute the last significant expression of Athenian intellectual prowess and provide a thorough insight into the politics and culture of ancient Greece. The Alexandrian Canon compiled by Aristophanes of Byzantium and Aristarchus of Samothrace recognized Demosthenes as one of the ten greatest Attic orators and logographers. Cicero acclaimed him as "the perfect orator" and the one who "has pre-eminence over all others", while Quintilian extolled him as lex orandi.
Apollodorus of Acharnae in Attica was an Athenian politician known from several ancient forensic speeches which were preserved as part of the Demosthenic corpus. He was the son of Pasion, a wealthy banker who had been granted Athenian citizenship in thanks for the gifts he had made to the city of Athens.
Neaira, also Neaera, was a hetaera who lived in the 4th century BC in ancient Greece. She was brought to trial between 343 and 340 BC, accused of marrying an Athenian citizen illegally and misrepresenting her daughter as an Athenian citizen.
Metaneira was a hetaira active in Classical Corinth and Athens. As a child, she was purchased by Nikarete of Corinth. She was raised as a daughter, along with Neaera, and molded into a hetaera. Athenaeus claims that she was the mistress of both Isocrates and Lysias, who according to Apollodorus arranged for her to be initiated into the Mysteries of Eleusis.
Nikarete was a madam from Corinth, who lived in the 5th and 4th century BC.
Xenokleides was an Athenian poet of the 4th century BC. None of his works have survived. He was one of the hetaera Neaira's lovers. According to Apollodorus of Acharnae, 369 BC, he spoke out against Callistratus's request to support Sparta over Thebes. He was prosecuted for avoiding military service, though as a tax-collector for the year he was exempt from military duties, convicted, and disenfranchised. This prosecution, brought by one Stephanos on behalf of Callistratus, was probably intended to remove Xenokleides as a political opponent. In 343, Xenokleides was living in Macedonia, and was banished by Philip II; he appears to have been once again living in Athens by the time the speech Against Neaira was delivered.
The speeches of Pseudo-Demosthenes are those preserved among the speeches of Demosthenes, but not thought to have been authored by him.
The basilinna or basilissa (βασίλισσα), both titles meaning "queen", was a ceremonial position in the religion of ancient Athens, held by the wife of the archon basileus. The role dated to the time when Athens was ruled by kings, and their wives acted as priestesses (Hiereiai). The duties of the basilinna are described in the pseudo-Demosthenic speech Against Neaira, which is the main source of evidence about the position.
The Theorica, also called the Theoric Fund or Festival Fund, was the name for the fund of monies in ancient Athens expended on festivals, sacrifices, and public entertainments of various kinds. The fund was, in certain circumstances, also distributed among the people in the shape of largesses from the state.
The graphḗ paranómōn, was a form of legal action believed to have been introduced at Athens under the democracy sometime around the year 415 BC; it has been seen as a replacement for ostracism, which fell into disuse around the same time, although this view is not held by David Whitehead, who points out that the graphe paranomon was a legal procedure with legal ramifications, including shame, and the convicted had officially committed a crime, whereas the ostrakismos was not shameful in the least.
The study of the lives of women in classical Athens has been a significant part of classical scholarship since the 1970s. The knowledge of Athenian women's lives comes from a variety of ancient sources. Much of it is literary evidence, primarily from tragedy, comedy, and oratory; supplemented with archaeological sources such as epigraphy and pottery. All of these sources were created by—and mostly for—men: there is no surviving ancient testimony by Classical Athenian women on their own lives.
In Classical Athens, there was no exact equivalent of the English term "adultery", but the similar moicheia was a criminal offence often translated as adultery by scholars. Athenian moicheia was restricted to illicit sex with free women, and so men could legally have extra-marital sex with slaves and prostitutes. Famously, Athenian culture and adultery laws considered seduction of a citizen woman a worse crime than rape.
"Against Spudias" was an oration composed by Demosthenes which concerned the division of the estate of Polyeuctes. It is the forty-first in the corpus of Demosthenic speeches which have been preserved. Modern commentators have sometimes considered that this was one of Demosthenes' earlier speeches, based on its simplicity and similarity to the speeches he made on his own inheritance.
The speeches "Against Stephanos" were two orations surviving in the Demosthenic corpus, and delivered by Apollodoros of Acharnae. The second speech against Stephanos, preserved as Demosthenes' 46th, was certainly not composed by Demosthenes, but the authorship of the first speech is disputed. The speeches are part of a dispute between Apollodoros and his stepfather Phormion.
"For Phormion" was a speech composed by the Athenian logographer Demosthenes. It was delivered on Phormion's behalf, possibly by Demosthenes himself, probably in 350–49 BC. It is the thirty-sixth speech in the Demosthenic Corpus.
Gnathaena was an Athenian hetaira, a class of ancient Greek prostitutes who were companions to wealthy men. Though there is no source for either her date of birth or date of death, Gnathaena is known to have lived during the 4th century BCE due to her affiliations with various men of the era. Her most notable lover was Diphilus, an Athenian New Comedy playwright. According to Athenaeus, Gnathaena was famous for her lavish parties and witty repartee, and even wrote a treatise on proper conduct at her symposiums entitled, "Rules for Dining in Company".
Aristagora can refer to one of two women in classical antiquity: