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a treasure found by some other person? But listen also to these things, so that you may not suppose that I am speaking slanderously:

13.21.1 21. CONCERNING THE HOMICIDE LAWS IN PLATO “Whatever the god,” he says, “declares concerning the property and the one who moved it, let the city, in obedience to the oracles, do this for the god. And if the informer is a free man, let him gain a reputation for virtue, but if he does not inform, one for vice; but if he is a slave, the one who informs might rightly be made free by the city, which will pay his price to the master; but if he does not inform, let him be punished by death.”

13.21.2 And here, indeed, the one punished by death is not he who moved any of the forbidden things, but he who failed to inform on another who transgressed. And in another way, he declares a master pure if he should kill his own slave in anger. For he says: “But having killed his own slave, let him be purified, but if another’s in anger, let him pay double the damages to the owner.”

13.21.3 And listen to this also of his laws, which he ordained concerning murderers: “If anyone kills a free man with his own hand, but the deed is done without premeditation, in some fit of anger, let him suffer the other penalties, just as it is fitting for one to suffer who killed without anger; but let him be exiled for two years of necessity, to punish his own anger.”

13.21.4 And to this he adds in succession another law of this kind: “But he who kills in anger, but with premeditation, let him suffer the other penalties according to the former law, but let him be exiled for three years, just as the other was exiled for two, being punished for a longer time for the magnitude of his anger.”

13.21.5 Then, in succession, concerning one who has killed a second time, he legislates as follows: “But if, having returned, either of them, overcome by anger, should ever again do this same thing, let him be exiled and never return.”

13.21.6 And again, in succession, he says: “But if—which happens, though rarely—a father or mother, through anger, kills a son or daughter with blows or in some violent manner, let them undergo the same purifications as the others and be in exile for three years, and when the killers have returned, let the wife be separated from the husband and the husband from the wife, and let them never again have children together.”

13.21.7 And to these he adds: “But if a man kills his wedded wife in anger, or a woman does this same thing to her husband in like manner, let them undergo the same purifications, and complete a three-year exile. And when the one who has done such a thing has returned, with his own

13.21.8 children let him not partake in sacred rites nor ever share a table. And if a brother kills a brother or a sister a sister in anger, let the matters of purification and exile, as has been said for parents and offspring, be said to be necessary also for these whom he has deprived of their brothers and sisters, and parents whom he has deprived of their children; and with these let him never be a messmate nor a partaker

13.21.9 in sacred rites. —But if a brother kills a brother in civil strife during a battle or in some such manner, defending himself against one who was the first aggressor, let him be pure, as if he had killed an enemy; and if a citizen kills a citizen, likewise, or a stranger a stranger. And if a stranger kills a citizen or a citizen a stranger in self-defense, let it be the same in respect of his being pure; and if a slave kills a slave, likewise. But if, again, a slave kills a free man in self-defense, let him be subject to the same laws as one who kills his father, to the same

13.21.10 laws. —Whoever with premeditation and unjustly kills with his own hand any of his fellow citizens, first let him be barred from what is lawful, defiling neither the marketplace, nor the temples, nor the harbors, nor any other public assembly, whether anyone forbids the doer these things or not; for the law forbids it. —But he who does not prosecute, when he ought, or who does not give public notice, let him be barred from those within the degree of first cousin. —And secondly, subject to trial by whoever wishes to seek vengeance on behalf of the deceased

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θησαυρὸν ὑφ' ἑτέρου τινὸς εὑρημένον; ἐπάκουσον δὲ καὶ τῶνδε, ἵνα μή με συκοφαντεῖν ὑπολάβῃς·

13.21.1 καʹ. ΠΕΡΙ ΤΩΝ ΠΑΡΑ ΠΛΑΤΩΝΙ ΦΟΝΙΚΩΝ ΝΟΜΩΝ «Ὅ τι δ' ἂν ὁ θεός,» φησίν, «ἀναιρῇ περί τε τῶν κτημάτων καὶ τοῦ κινήσαντος, τοῦθ' ἡ πόλις ὑπηρετοῦσα ταῖς μαντείαις δράτω τοῦ θεοῦ. καὶ ἐὰν μὲν ἐλεύθερος ὁ μηνύσας ᾖ, δόξαν ἀρετῆς κεκτήσθω, μὴ μηνύων δὲ κακίας· δοῦλος δὲ ἐὰν ᾖ, ὁ μηνύσας μὲν ἐλεύθερος ὑπὸ τῆς πόλεως ὀρθῶς γίγνοιτ' ἄν, ἀποδιδούσης τῷ δεσπότῃ τὴν τιμήν· μὴ μηνύων δὲ θανάτῳ ζημιούσθω.» 13.21.2 Κἀνταῦθα μὲν ἐζημίωται θανάτῳ οὐχ ὁ παρακινήσας τι τῶν ἀπειρημένων, ἀλλ' ὁ ἑτέρου πλημμελήσαντος μὴ καταμηνύσας. καὶ ἄλλως δὲ καθαρὸν ἀποφαίνει δεσπότην, εἰ τὸν ἴδιον δοῦλον θυμῷ φονεύσειε. λέγει δ' οὖν· «∆οῦλον δὲ κτείνας ἑαυτοῦ μὲν καθηράσθω, ἐὰν δὲ ἀλλότριον θυμῷ, διπλῇ τὸ βλάβος ἐκτισάτω τῷ κεκτημένῳ.» 13.21.3 Καὶ τοῦτο δὲ ἐπάκουσον αὐτοῦ τῶν νόμων, οὓς περὶ φονέων διετάξατο· «Ἂν ἄρα τις αὐτόχειρ μὲν κτείνῃ ἐλεύθερον, τὸ δὲ πεπραγμένον ἀπροβουλεύτως ὀργῇ τινι γένηται πραχθέν, τὰ μὲν ἄλλα, καθάπερ ἄνευ θυμοῦ κτείναντι προσῆκέ τῳ πάσχειν, πασχέτω· δύο δ' ἐξ ἀνάγκης ἔτη φευγέτω, κολάζων τὸν αὑτοῦ θυμόν.» 13.21.4 Καὶ τούτῳ προστίθησιν ἑξῆς ἕτερον τοιόνδε νόμον· «Ὁ δὲ θυμῷ μέν, μετ' ἐπιβουλῆς δὲ κτείνας τὰ μὲν ἄλλα κατὰ τὸν ἔμπροσθεν αὖ, τρία δὲ ἔτη, καθάπερ ἅτερος ἔφευγε τὰ δύο, φευγέτω, μεγέθει θυμοῦ πλείω τιμωρηθεὶς χρόνον.» 13.21.5 Εἶθ' ἑξῆς περὶ τοῦ δεύτερον φονεύσαντος τοιάδε νομοθετεῖ· «Ἐὰν δὲ αὖθίς ποτε κατελθὼν ὁπότερος αὐτοῖν ἡττηθεὶς ὀργῇ πράξῃ ταὐτὸν τοῦτο, φυγὼν μηκέτι κατέλθῃ.» 13.21.6 Καὶ πάλιν ἑξῆς φησιν· «Ἐὰν δέ, ὃ γίνεται μέν, ὀλιγάκις δέ, διὰ θυμὸν πατὴρ ἢ μήτηρ υἱὸν ἢ θυγατέρα πληγαῖς ἤ τινι τρόπῳ βιαίῳ κτείνῃ, καθάρσεις μὲν τὰς αὐτὰς τοῖς ἄλλοις καθαίρεσθαι καὶ ἐνιαυτοὺς τρεῖς ἀπενιαυτεῖν, κατελθόντων δὲ τῶν κτεινάντων ἀπαλλάττεσθαι γυναῖκά τε ἀπὸ ἀνδρὸς καὶ τὸν ἄνδρα ἀπὸ γυναικὸς καὶ μήποτ' ἔτι κοινῇ παιδοποιήσασθαι.» 13.21.7 Καὶ τούτοις ἐπιφέρει· «Γυναῖκα δὲ γαμετὴν ἐὰν ἀνὴρ δι' ὀργὴν κτείνῃ τινὰ ἢ γυνή τις ἑαυτῆς ἄνδρα ταὐτὸν τοῦτο ὡσαύτως ἐργάσηται, καθαίρεσθαι τοὺς αὐτοὺς καθαρμούς, τριετεῖς δὲ ἀπενιαυτήσεις διατελεῖν. κατελθὼν δὲ ὁ τοιοῦτό τι δράσας τοῖς 13.21.8 αὑτοῦ παισὶν ἱερῶν μὴ κοινωνείτω μηδὲ ὁμοτράπεζος γιγνέσθω ποτέ. καὶ ἐὰν ἀδελφὸς ἀδελφὸν ἢ ἀδελφὴν ἀδελφὴ θυμῷ κτείνῃ, τὰ μὲν τῶν καθαρμῶν καὶ ἀπενιαυτήσεων, καθάπερ εἴρηται τοῖς γονεῦσι καὶ τοῖς ἐγγόνοις, εἰρήσθω δεῖν γίγνεσθαι καὶ τούτοις ὧν ἀδελφούς τε ἀδελφῶν καὶ γονέας ἐστέρηκε παίδων· τούτοις δὲ συνέστιος αὐτοῖς αὐτὸς μηδέποτε γιγνέσθω μηδὲ κοινω13.21.9 νὸς ἱερῶν. -ἀδελφὸς δὲ ἐὰν ἀδελφὸν κτείνῃ ἐν στάσεσι μάχης γενομένης ἤ τινι τοιούτῳ τρόπῳ ἀμυνόμενος ἄρχοντα χειρῶν πρότερον, καθάπερ πολέ μιον ἀποκτείνας ἔστω καθαρός, καὶ ἐὰν πολίτης πολίτην, ὡσαύτως, ἢ ξένος ξένον. ἐὰν δὲ ἀστὸν ξένος ἢ ξένον ἀστὸς ἀμυνόμενος κτείνῃ, κατὰ τὰ αὐτὰ ἔστω τοῦ καθαρὸς εἶναι· καὶ ἐὰν δοῦλος δοῦλον, ὡσαύτως. ἐὰν δὲ αὖ δοῦλος ἐλεύθερον ἀμυνόμενος ἀποκτείνῃ, καθάπερ ὁ κτείνας πατέρα τοῖς αὐτοῖς 13.21.10 ἔνοχος ἔστω νόμοις. -Ὃς ἂν ἐκ προνοίας τε καὶ ἀδίκως ὅντιν' οὖν τῶν ἐμφυλίων αὐτόχειρ κτείνῃ, πρῶτον μὲν τῶν νομίμων εἰργέσθω, μήτε ἀγορὰν μήτε ἱερὰ μήτε λιμένας μήτε ἄλλον κοινὸν σύλλογον μηδένα μιαίνων, ἐάν τέ τις ἀπαγορεύῃ τῷ δράσαντι ταῦτα ἀνθρώπων καὶ ἐὰν μή· ὁ γὰρ νόμος ἀπαγορεύει. -ὁ δὲ μὴ ἐπεξιών, δέον, ἢ μὴ προαγορεύων εἰργέσθω τῶν ἐντὸς ἀνεψιότητος. -τὸ δὲ δεύτερον ὑπόδικος τῷ θέλοντι τιμωρεῖν ὑπὲρ τοῦ τελευτήσαντος