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Athens.

The Areopagus, or Hill of Ares, in Athens was the site of council that served as an important legal institution under the Athenian democracy. This body, called the Council of the Areopagus, or simply the Areopagus, existed long before the democracy, and its powers and composition changed many times over the centuries. Originally, it was the central governing body of Athens, but under the democracy, it was primarily the court with jurisdiction over cases of homicide and certain other serious crimes. After an Athenian had served as one of the nine archons, his conduct in office was investigated, and if he passed that investigation he became a member of the Areopagus; tenure was for life.

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Herodotus (Hdt.).
Aeschines (Aeschin. 1).
Isocrates (Isoc. 15).
 
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Athens.

The Areopagus (Areios pagos) was a hill in Athens, south of the agora, to the north-west of the Acropolis (Hdt. 8.52). The term Areopagus, however, often refers to the Council of the Areopagus, a governmental institution that met on that hill (Aeschin. 1.92). This institution was very ancient, existing long before democratic government. Its history, which recedes back into mythological pre-history, follows closely the political history of Athens, and shows the ongoing tension between democratic and anti-democratic forces (see, for example, Isoc. 15.316, in which he complains that as the city grew more democratic, the power of the older institutions, such as the Areopagus, declined).

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Demosthenes (Dem. 23).
Lycurgus (Lyc. 1).
 
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Athens.
Greece.

The Council of the Areopagus functioned as a court under the democracy of 4th century Athens, and it had a very high reputation (Dem. 23.65). The orator Lycurgus tells his fellow Athenians that they have in the Council of the Areopagus the finest model in Greece: a court so superior to others that even the men convicted in it admit that its judgements are just (Lyc. 1.12).

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Aeschines (Aeschin. 1).

The Council of the Areopagus, as a group, and its individual members were held in high regard and considered to be worthy of respect. Aeschines reports an incident when Autolycus, a member of the Areopagus, unwittingly made a sexual pun; when the people laughed, Pyrrandrus scolded them, asking if they were not ashamed of themselves for laughing in the presence of the Council of the Areopagus (Aeschin. 1.84). Aeschines is careful to defend Autolycus, as a man whose life has been good and pious, and so worthy of that body, i.e. the Areopagus (Aeschin. 1.82).

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Demosthenes (Dem. 23).

The principle function of the Areopagus, in the 4th century BCE, was to try cases of homicide. Demosthenes describes this function and the lengths to which the court ensured that its proceedings were fair and just; this passage, addressed to the Athenians, also suggests that the Athenians saw a strong relationship between human and divine justice: “You are all of course aware that in the Areopagus, where the law both permits and enjoins the trial of homicide, first, every man who brings accusation of such a crime must make oath by invoking destruction upon himself, his kindred, and his household; secondly, that he must not treat this oath as an ordinary oath, but as one which no man swears for any other purpose; for he stands over the entrails of a boar, a ram, and a bull, and they must have been slaughtered by the necessary officers and on the days appointed, so that in respect both of the time and of the functionaries every requirement of solemnity has been satisfied. Even then the person who has sworn this tremendous oath does not gain immediate credence; and if any falsehood is brought home to him, he will carry away with him to his children and his kindred the stain of perjury—but gain nothing. If, on the other hand, he is believed to be laying a just charge, and if he proves the accused guilty of murder, even then he has no power over the convicted criminal; only the laws and the appointed officers have power over the man for punishment.” (Dem. 23.67-69).

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Plutarch (Plut. Sol.).
Lysias (Lys. 26).
Demosthenes (Dem. 26).
Demosthenes (Dem. 24).
Aristotle (Aristot. Ath. Pol.).

The Areopagus consisted of former archons (Plut. Sol. 19.1; Dem. 24.22; Aristot. Ath. Pol. 60.3). This meant that all members of the Areopagus had been thoroughly investigated by officials of the democracy. All incoming archons were subject to scrutiny (dokimasia) by the sitting archons—an investigation into their qualifications to serve—before they assumed their office (Lys. 26.9). At the end of their year of service, each archon was investigated by the People’s Court, the Heliaia; only those archons who passed this public audit (euthuna) could become members of the Areopagus (Dem. 26.5). An archon could fail this audit (euthuna) by violating any of the laws governing the conduct of his office (Dem. 24.22). For example, the Eponymous Archon was responsible for collecting and holding the olive oil that was given as a prize at the Panathenaic Games; this archon was not allowed to become a member of the Areopagus until he had handed all of the oil over to the treasurers on the Acropolis (Aristot. Ath. Pol. 60.3).

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Aristotle (Aristot. Ath. Pol.).
Lysias (Lys. 26).
Aeschines (Aeschin. 3).

Appointment to the Areopagus was for life (Aristot. Ath. Pol. 3.6; Lys. 26.11). Nevertheless, members of the Areopagus, the Areopagites, were still subject to audit (euthuna). Aeschines describes this to his fellow Athenians as a democratic measure: “For, first, the Council of the Areopagus is required by the law to file its accounts with the Board of Auditors and to submit to their examination; yes, even those men, who sit with solemn aspect yonder as the court of highest competence, are brought under your verdict” (Aeschin. 3.20).

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Dinarchus (Din. 1).

Members of the Areopagus seem to have received a free portion of the meat from certain sacrifices, an added benefit of service (Din. 1.56)

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Demosthenes (Dem. 23).
Demosthenes (Dem. 25).

The Council of the Areopagus met generally on the Areopagus, the Hill of Ares (Dem. 23.65-66; Isoc. 7.38). Demosthenes mentions the body meeting in the Stoa Basileus in the agora, which was roped off for the occasion, so the court would not be disturbed (Dem. 25.23).

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Demosthenes (Dem. 23).

The Areopagus, functioning as a court of law during the 4th century, had a reputation for following unimpeachable procedures. In his speech against Aristocrates, Demosthenes describes this procedure at some length, and begins his description with the claim that no convicted defendant and no defeated prosecutor has ever made good any complaint against the justice of the verdict given. (Dem. 23.66). “Anyone who brought an accusation of homicide before the court had to swear an oath invoking destruction upon himself, his kindred, and his household” (Dem. 23.67). The swearing of this oath was unique: a boar, a ram, and a bull were to be sacrificed by certain people and on certain days (Demosthenes does not say which people or which days), so that in respect both of the time and of the functionaries every requirement of solemnity has been satisfied; the accuser then stood over the entrails of the sacrificed animals and swore his oath. Demosthenes is careful to add that, even with this tremendous oath, the accuser was not automatically believed, and that if he should be proved to have lied, not only would he bear the stain of perjury himself, but his children and relatives would as well (Dem. 23.68).

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Demosthenes (Dem. 23).
Dinarchus (Din. 1).
Apollodorus (Dem. 59).

In this speech and elsewhere, Demosthenes emphasizes the extent to which the rights of the accused were protected by law and procedure. “If the accuser won his case, and the accused was convicted, the accuser had no power of punishment: only the laws and the appointed officer have power over the man for punishment. The prosecutor is permitted to see him suffering the penalty awarded by law, and that is all” (Dem. 23.69). If the Areopagus found a defendant guilty in a case of homicide, the court seems to have had the authority to hand him straight over to the executioner (Din. 1.62; although this passage refers to powers given to the Areopagus by a particular decree in the late 4th century). In other matters, though the Areopagus’ power of punishment was not unlimited. Speaking of a case of impiety, Demosthenes says that the court does not have the power to punish any of the Athenians as they see fit. (Dem. 59.80).

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Demosthenes (Dem. 23).
 
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Athens.

Defendants swore the same oath as accusers, but Demosthenes says that they had an important additional right: “it is permitted to them to depart after giving his first speech, and neither the prosecutor, nor the jurors, nor any other man is authorized to prevent it” (Dem. 23.69). We may suppose (although Demosthenes does not make this clear) that the defendant would have had to leave Athens after withdrawing from the trial.

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Dinarchus (Din. 1).
Aeschines (Aeschin. 1).
 
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Athens.

The trial would proceed with each side giving one or more speeches (see Din. 1.1, where he says that he does not have to give all the details of the case because a fellow-prosecutor, Stratocles, has already given his speech). Aeschines, speaking in praise of the Areopagus, says that this court was different from the other courts of Athens in that Areopagites were less likely than other jurors to be swayed by skillful speaking alone: “I myself have before now seen many men convicted before this tribunal, though they spoke most eloquently, and presented witnesses; and I know that before now certain men have won their case, although they spoke most feebly, and although no witnesses testified for them. For it is not on the strength of the pleading alone, nor of the testimony alone, that the members of the court give their verdict, but on the strength of their own knowledge and their own investigations. And this is the reason why that tribunal maintains its high repute in the city” (Aeschin. 1.92).

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Plutarch (Plut. Sol.).
Demosthenes (Dem. 24).
Aristotle (Aristot. Ath. Pol.).
Lysias (Lys. 26).
 
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Athens.

The Archon Basileus, or King Archon served as the introducing official, but it seems that he did not actually participate in deciding the case; only the actual members of the Areopagus voted (Aristot. Ath. Pol. 57.4). Because members of the Areopagus had all served as archons (Plut. Sol. 19.1; Dem. 24.22; Aristot. Ath. Pol. 60.3), and because, as archons, they would each have had experience presiding over the various courts of Athens (Aristot. Ath. Pol. 56.6-7, Aristot. Ath. Pol. 57.2-4, Aristot. Ath. Pol. 58.2, Aristot. Ath. Pol. 59.2-6), and because they served on the Areopagus for life (Aristot. Ath. Pol. 3.6; Lys. 26.11), they must have had much more experience than the juries of the other courts.

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Aristotle (Aristot. Rh.).
 
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Athens.

According to Aristotle, the Areopagus did not allow speakers, either defendants or prosecutors, to introduce irrelevant information into their speeches; in this, he says, the Areopagus is different from the other courts at Athens (Aristot. Rh. 1354a 20).

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Aristotle (Aristot. Ath. Pol.).

If a speaker was accused of perjury (pseudomarturia) before the Areopagus, he would not be prosecuted by the Areopagus itself, but by the Archons (Aristot. Ath. Pol. 59.6).

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Demosthenes (Dem. 23).
Aristotle (Aristot. Ath. Pol.).
Lysias (Lys. 1).

In the 4th century BCE, the Areopagus was responsible for trying cases of the most serious crimes. Aristotle says: “Trials for deliberate murder and wounding are held in the Areopagus, and for causing death by poison, and for arson” (Aristot. Ath. Pol. 57.3; Dem. 23.22). Other kinds of murder—involuntary homicide, conspiracy to murder, murder of a slave, resident alien, or foreign—were tried at the Palladium (Aristot. Ath. Pol. 57.3). Still other kinds of murder—when the accused claimed that the killing was legal, as a matter of self-defense or in a case of adultery, or if someone accidentally killed a fellow citizen in war or during an athletic competition—were tried at the Delphinium (Aristot. Ath. Pol. 57.3). In the case of adultery, the orator Lysias says that “the Court of the Areopagus itself, to which has been assigned, in our own as in our fathers’ time, the trial of suits for murder, has expressly stated that whoever takes this vengeance on an adulterer caught in the act with his spouse shall not be convicted of murder” (Lys. 1.30).

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Demosthenes (Dem. 40).
Demosthenes (Dem. 23).
Aeschines (Aeschin. 2).
Aristotle (Aristot. Ath. Pol.).
Demosthenes (Dem. 54).
 
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Brauron.

The Areopagus also heard cases of assault and wounding (trauma) (Dem. 40.32; Dem. 23.22; Aeschin. 2.93; Aristot. Ath. Pol. 57.3). The Areopagus did not merely punish the assailants themselves, but also had the power to punish accessories. Demosthenes mentions a case of assault where the Areopagus exiled a man for encouraging the assailant; the defendant in this case was the father of the priestess of Artemis at Brauron, and therefore an important Athenian, but punished as an accessory nevertheless (Dem. 54.25).

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Demosthenes (Dem. 23).
Aeschines (Aeschin. 2).

According to Demosthenes, not only did the Areopagus permit Athenians to bring cases of homicide before it for judgement, but actually required it (Dem. 23.67). Demosthenes himself was fined by the Areopagus, according to Aeschines, for failing to pursue a charge of assault against his cousin Demomeles (Aeschin. 2.93).

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Demosthenes (Dem. 54).

The members of the Areopagus, the Areopagites, also seem to have investigated murders and assaults personally. In a speech prosecuting Conon, Demosthenes says that it was possible for members of the Areopagus to come to the bedside of a victim of assault, because if the victim should eventually die, they would have to try the case of his murder (Dem. 54.28).

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Demosthenes (Dem. 40).

It was a very serious matter to be charged with a crime before the Areopagus. In a speech written by Demosthenes for a client the speaker describes how his enemies plotted against him: “When they have thus openly laid a plot, and got up a charge against me before the Areopagus, do you suppose there is any poisoning or any other such villainy from which they would abstain?” (Dem. 40.57). This passage compares being charged before the Areopagus with being poisoned, and gives us an idea of how serious such a charge was. Elsewhere in that same speech, the speaker explains that his enemies hoped that by charging him before the Areopagus, he would go into exile rather than risk conviction (Dem. 40.32).

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Aristotle (Aristot. Ath. Pol.).

According to the rules of procedure, a defendant charged before the Areopagus had the option of leaving the city rather than see the trial to its conclusion (Aristot. Ath. Pol. 23.69). If the defendant left, then his property was sold off by the Venders (poletai), after the Nine Archons gave their approval for the sale (Aristot. Ath. Pol. 47.2).

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Apollodorus (Dem. 59).

Among the serious crimes that fell to the Areopagus were certain kinds of sacrilege. One example we know of had to do with a woman who had served as a priestess for the festival of Anthesteria, in honor of the god Dionysus (Dem. 59.78). In this case, the woman was married to an Athenian named Theogenes, and it became known that she was not herself properly an Athenian citizen (Dem. 59.81). The matter was investigated by the Areopagus (Dem. 59.80). According to Demosthenes, the Areopagus was initially inclined to impose the highest fine in its power on Theogenes for allowing his wife to serve as priestess under false pretenses (Dem. 59.81), but they relented because Theogenes convinced them that he had been deceived, and meant no harm (Theogenes immediately expelled his wife from his house) (Dem. 59.83).

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Aristotle (Aristot. Ath. Pol.).
Lysias (Lys. 7).
 
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Attica.
Athens.

The Areopagus had authority over the sacred olive trees of Attica as well. If anyone was accused of cutting down a sacred olive tree, he was tried before the Areopagus (Lys. 7.22). Aristotle explains that the city of Athens collected the fruit from the olive trees and pressed it into oil, which would then be stored on the Acropolis or sold; if anyone dug up or cut down one of the trees, he would be tried by the Areopagus, and if he were found guilty, the penalty used to be death (Aristot. Ath. Pol. 60.1-2). But, Aristotle continues, in his own time (the middle of the 4th century), while the law still exists, such a trial has fallen out of use (Aristot. Ath. Pol. 60.2). Even in the early 4th century, it seems that the penalty was not death, but exile and confiscation of property (Lys. 7.2; Lys. 7.32; Lys. 7.41).

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Aeschines (Aeschin. 1).
 
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Athens.

In the latter part of the 4th century, the Areopagus exercised other powers beyond its traditional role as a court. The Areopagus could be called on, by the Council or the Assembly, to investigate certain public matters and issue a report to the People. In one case that we hear of, Timarchus passed a motion in the Assembly to have the Areopagus investigate and report on some dwellings that had been erected on the hill of the Pnyx (Aeschin. 1.81). A member of the Areopagus, Autolycus, gave the body’s report to the Assembly, and in doing so reminded the assembled people that, “We Areopagites do not, men of Athens, either accuse or defend, for that is not our tradition” (Aeschin. 1.83).

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