By Michæl Gagarin
Drawing at the proof of anthropology in addition to old literature and inscriptions, Gagarin examines the emergence of legislation in Greece from the eighth throughout the sixth centuries B.C., that's, from the oral tradition of Homer and Hesiod to the written enactment of codes of legislations in such a lot significant towns.
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Extra info for Early Greek Law
DocId=ft2w1004rp&chunk....  Draco's homicide law is cited a number of times in the speeches of the fourth-century Attic orators, most notably in Demosthenes 23. 115), excellently republished by Stroud 1968; see also Gagarin 1981a. For a full text of this inscription see chap. 4 below.  The contrast between nomima ("norms," see n. 41 above) and nomos ("written law") seems well established in this passage (Pol . 1268B40-69A3).  See Ephorus FGH 70 F 139.  Pittacus, we are told, set a larger fine for assault when drunk than when sober; it is implied that the amount of these fines was specified.
1926, 253-58. Beloch's view is now generally rejected, though Sealey (1976, 104) still suggests that Draco may have really been a snake; cf. Gagarin 1931a, 1, n. 1. ― 61 ― the lawgivers.  It is impossible to determine from what source Zaleucus derived his laws, if indeed he did have an outside source.  In fact it is highly unlikely that either Sparta or the Athenian Areopagus had enacted any written laws at this period. The story of an association between Zaleucus and the Cretan Thales (or Thaletas) is reported by Aristotle only to be dismissed as chronologically impossible (Pol .
Maxims, on the other hand, though they may be inscribed (as, for example, "Nothing in excess" was inscribed on Apollo's temple at Delphi) and may also influence a judicial decision, do not have the authority or official public sanction of law. They are not officially recognized and thus for our purposes do not qualify as laws.  In contrast, maxims are normally expressed in either a short "gnomic" form suitable for oral repetition  or in verse, such as the many lines or groups of lines from  Roth's thesis, based on Hesiod's Theogony 77-103, that early Greek kings or judges memorized traditional rules, which were preserved in verse (Roth 1976), is rejected above in chap.