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The New Ephebarchic Law from Amphipolis in the Très Longue Durée Changes in Attitudes toward Law and Citizenship from the Archaic to the Hellenistic Periods

Edward M. Harris (Durham and Edinburgh) - Rethymno Crete October 2020

1. Law from Amphipolis

Ἔτους - Ε - καὶ Κ - καὶ - Ρ Αδαῖος Εὐηµέρου - ἐφηβαρχήσας τοῖς νέοις - νόµον - ἐφηβαρχικόν. 4 Ὁ ἐφήβαρχος ἐπιµελείσθω τῶν ἐφήβων καὶ τὰ ἄλλα ποιείτω κατὰ τὸν νόµον, κύριος δὲ ἔστω καὶ ζηµιῶν τὸν ἀτακτοῦντα µέχρι ἑκατὸν δραχµῶν. Προσαπογραφέτω δὲ τοὺς ἐν ἡλικίᾳ ὄντας πάντας καὶ µήπω ἐφηβευκό- τας ἐκ τῆς ἀπογραφῆς τῶν παίδων. Ἐὰν δὲ µὴ ἀπογράψῃ, ὑπεύθυνος ἔστω. 8 Συ̣ ναγέτωσαν δὲ ἅπαντας τοὺς ἐφήβους εἰς τὴν παλαίστραν καὶ τὸν ἀριθµὸν αὐτῶν ποιείσθω καὶ ἐξέτασιν. Ποιείσθω δὲ τὴν µὲν πρώιτην ἐξέ- τασιν τῇ δευτέρᾳ τοῦ Δίου µηνὸς ἀρξάµενος ἕως ἂν πάντας συννέµηι, τά̣ ς τε ἄλλας ὅταν αἱ ἐξοπλασίαι ὦσιν. Ἐὰν δέ τις µὴ ταχθῇ τῶν ἀπο- 12 γραφέντων ἐφήβων ἢ µὴ φοιτᾷ καθ’ ὅ τι ἕκαστον τῶν ἐφήβων γέγρα- πτ̣ αι, ζηµιούτωι τὸν πατέρα ἢ τὸν κύριον καθ’ ἡµέραν δραχµῇ µιᾶι ἢ ̣ ὅσ̣ ου κύριός ἐστιν ἕως ἂν ταχθῇ. vvv Φοιτήσεως vv τοῖς ἐν τοῖς τει- µήµασιν οὖσιν. Ὅσοι δ’ ἂν ἔχωσιν τῶν ἐφήβων τῶν ἀπογραφέντων 16 τίµηµα γῆς καὶ οἰκίας καὶ τῶν τετραπόδων τριάκοντα µνῶν, τού- τους ἀνανκαζέτω φοιτᾶν ἑκάστης ἡµέρας ἐὰν ὦσιν κατὰ πόλιν [κ]αὶ τὰ ὀνόµατα αὐτῶν γράψας εἰς λεύκωµα ἐκτιθέτωι ἑκάστης ἡµέρας, τοὺς δὲ ἀπειθοῦντας ζηµιούτω καθ’ ἡµέραν δραχµῇ µιᾶι. 20 [Δ]ιδασκάλων αἵρεσις.vv Ὁ ἐφήβαρχος καθιστάτω ἐπὶ τοὺς ἐφήβους πα̣ ιδοτρίβην καὶ ἀκοντιστὴν καὶ τοξότην οὓς ἂν οἴηται ἄριστα κα[̣ ὶ] σωφρονέστατα ἐπιµελήσεσθαι τῶν ἐφήβων. Πωιλοδαµαστῇ δὲ̣ ̣ καὶ ἵπποις χρήσθωσαν καθ’ ὅ τι οἱ βουλευταὶ περὶ τούτων διατάξω-̣ 24 σι̣ . Μὴ ἐξέστωι δὲ τοῖς ἐφήβοις ἄλλο παιδεύεσθαι µηθὲν ἀλλὰ ἢ ὅ- [σ]α ̣γέγραπται ἐν τοῖς νόµοις. vv Ἐπιµελείας ἐφήβων. vv Ὁ ἐφήβαρ- χος ἐπιµελείσθω τῶν ἐφήβων καθ’ ἑκάστην ἡµέραν ὅπως ἂν µα- νθάνωσιν οἱ ἔφηβοι τοξεύειν καὶ ἀκοντίζειν καὶ σφενδονᾶν καὶ λιθ[̣ ά]- 28 ζε̣ ιν καὶ ἱππεύειν καὶ ἀφ’ ἵππου ἀκοντίζειν. Παρανγγελλέτω δὲ αὐ- τοῖς καὶ διηµερεύειν ἐν τῆι παλαίστρᾳ καὶ γυµνάζεσθαι παρὰ τῷ παιδοτρίβῃ, ἄλλοθι δὲ µηδαµοῦ ἀλίφεσθαι. Ἐπὶ δὲ τῶν προειρηµέ- νων µαθηµάτων καὶ αὐτὸς συµπαρέστω καὶ τῆς ὅλης αὐτῶν 32 εὐταξίας ἐχέτω πρόνοιαν. vvv Χρόνου καὶ ἐσθῆτος. vvv Οἱ δὲ ἀπο- δειχθέντες ἔφηβοι ἐφηβευέτωσαν µὲν ἔτη δύο, φορείτωσαν δὲ χιτῶνα, χλαµύδα· ὑποδήµατα δὲ ἐχέτωσαν κρηπεῖδας· ἐχέτωσαν καὶ πέτασον καὶ τόξον καὶ ἀκόντια µὴ ἔλασσον ἢ τρία. Θεράπων 2

36 δὲ µηθεὶς ἀκολουθείτω τῶι ἐφήβωι. vvv Εὐκοσµίας. vv Μὴ ἐκπο- 4 ρευέσθωσαν οἱ ἔφηβοι πρὸ ἡµέρας ἐξ οἴκου, εἰσπορευέσθωσαν δὲ πρὸ ἡλίου δεδυκότος. Βαδιζέτωσαν δὲ ἐν τ<α>ῖς ὁδοῖς εὐτάκτως καὶ σιωπῆι τὴν συντοµωτάτην καὶ τὴν αὐτὴν ὁδὸν ἀεὶ ἐπὶ τὰ µα- 40 θήµατα µεθ’ ἑτέρου δὲ µηθενός. Ἔστωσαν δὲ καὶ ἀνυπόδετοι τοῦ θέρους τὸ δίλης. Μὴ ἐξέστω δὲ αὐτοῖς ἑστάναι ἐν ταῖς ὁδοῖς µηδ’ ἐπ’ ἐργαστηρίῳ, µηδὲ εἰς ἀγορὰν ἐµβάλλειν, µηδὲ ἔξω τεί- χους ἐξιέναι ἀλλ’ ὅταν ἀθρόους αὐτοὺς ὁ ἐφήβαρχος ἐξάγηι, 44 µηδὲ ἄλλοθι µηδαµοῦ διατρίβῃ ἀλλ’ ἢ ἐν οἴκωι ἢ ἐν παλαίστρᾳ ἢ ἐπὶ τοῖς µαθήµασιν µετὰ τῶν ἄλλων ἐφήβων, µηδὲ εἰς βαλα- νεῖον εἰσιέναι, εἰ µὴ νόσου ἕνεκεν ἢ ἀθλήσεως, ἐὰν ἀφεθῇ ὑπὸ τοῦ ἐφηβάρχου. Μὴ ἐξέστωι δὲ συσσειτεῖν µήτε αὐτοῖς µήτε 48 ἄλλῳ µηθενὶ µετὰ τῶν ἐφήβων κατὰ µηδεµίαν πρόφασιν, µηδὲ ἄλλοθι δειπνεῖν µηδὲ ἀριστᾶν ἀλλ’ ἢ ἐν οἴκωι· εἰ δὲ µή, τὸν µὲν ἔφηβον κολαζέτω, τὸν δὲ ὑποδεξάµενον καὶ καλέσαντα ζηµιούτωι. vvv Φοιτήσεως. vvv Φοιτάτωσαν δὲ οἱ ἔφηβοι ἅµα 52 τῆι ἡµέρᾳ εἰς τὴν παλαίστραν· ὁ δὲ ἐφήβαρχος, ὅταν µέλλῃ ἐπὶ τὰ µαθήµατα ἐξάγειν, ἐξεταζέτω καὶ τοὺς µὴ παρόντας γρα- φέσθω. Ὅταν δὲ {ΜΗ} παραγένωνται οἱ µὴ ἐξελθόντες, πρὸ τοῦ ἐξετάζειν τοὺς ἄλλους κολαζέτω αὐτούς, εἶτα ἐξετάσας 56 τοὺς ἥκοντας, οὕτω ἐξαγέτω ἐπὶ τὰ µαθήµατα ἅπαντας. Παιδευ- έσθωσαν δὲ πρῶτον µὲν ἐπὶ τοῖς ἵπποις, ἔπειτα τοξεύειν καὶ ἀκον- τίζειν καὶ σφενδονᾶν καὶ λιθάζειν. Ὅταν δὲ ταῦτα µελετήσωσιν, ἀπαγέτω αὐτοὺς εἰς τὴν παλαίστραν. vvv Γυµνασίας ἐφήβων. 60 Οἱ ἔφηβοι γυµναζέσθωσαν παρ’ οἷς ἔθος ἐστὶν ἀλείφεσθαι καθ’ αὑ- τοὺς αὐτοὶ πρότερον τῶν νεανίσκων. Ἐφεστηκέτω δὲ αὐτοῖς ὁ παιδοτρίβης γυµνὸς καὶ παιδευέτω καὶ ἀνανκαζέτω γυµ- νάζεσθαι. Μὴ συνγυµναζέσθω δὲ τοῖς ἐφήβοις µηθεὶς πλὴν 64 τοῦ ἐφηβάρχου καὶ τοῦ παιδοτρίβου. Ὅταν δὲ ἀλείψω̣ νται, ἀφιέτωι αὐτοὺς ὁ ἐφήβαρχος καὶ παρανγγελέτωι εὐθέως ἀπὸ τοῦ ἀρίστου ἥκειν. Ἐπειδὰν συνλεγῶσιν οἱ ἔφηβοι, τὰ µὲν ἄλλα κατὰ ταὐτὰ ποι- είσθωισαν καθάπερ τὸ πρωεὶ πλὴν τῆς µαθήσεως τῶν ἵππων, τοξευ̣ -̣ 68 έτωσαν δὲ καὶ ἀκοντιζέτωσαν ἐν τῇ παλαίστρᾳ. Ἀφειέτω δὲ αὐ- τοὺς ὁ ἐφήβαρχος πρὸ ἡλίου δεδυκότος ἀπιέναι. Παρ’ οἷς δὲ ἔθος ἐστὶν ἀλείφεσθαι τοὺς ἐφήβους µετὰ τῶν ἀνδρῶν, ἐπιδὰν ἀπὸ τῶν κοινῶν γένωνται τῆς γυµνασίας, <ἐπιµελείσθωσαν?> αὐτῶν ὅ τε ἐφήβαρχος καὶ 72 ὁ παιδοτρίβης καθὼς καὶ τῶν χωρὶς ἀλειφοµένων γέγραπται. Ἀγῶνος vvv κατὰ µῆνα τοῖς ἐφήβοις. Ὁ ἐφήβαρχος τῆς µαθήσε- ως τῶν ἐφήβων καὶ τῆς εὐκοσµίας καὶ τῆς φιλοπονίας καὶ τῆς εὐεξίας καὶ δρόµου ἀγῶνα ποιείτω καθ’ ἕκαστον µῆνα. Κρεινέτω- 76 σαν δὲ τὰ µὲν ἄλλα µετ’ αὐτοῦ οἱ πολειτάρχαι καὶ ὁ παιδονόµος ̣ καὶ οἱ γυµνασίαρχοι ὀµόσαντες τὸν γεγραµµένον ὅρκον. Τῆς εὐ- κοσµίας καὶ τῆς φιλοπονίας στέφανον ὁ ἐφήβαρχος ἀποδιδότω 3

ὀµόσας ἐναντίον τῶν συνκρεινόντων καὶ ἀναγορευέτω πρῶτον ̣µὲ̣ ν̣ ̣ 80 τὸν τῆς εὐκοσµίας, εἶτεν τὸν τῆς φιλοπονίας, εἶτεν τὸν τῆς εὐ<ε>ξία̣ ς̣ ,̣ εἶτεν τοὺς ἄλλους οὓς ἂν ἕκαστοι νεικήσωσι καὶ τοὺς νεικῶντας ἀπογραφέτω. Τοῦ Ὀλῴου µηνὸς τῆι προτέραι τῆς τριακάδος ὁ ἐφήβα̣ [̣ ρ]- χος̣ ποιείτω τὸν ἀγῶνα καθάπερ καὶ τοῖς ἄλλοις µησίν. ᾯ δ’ ἂν πλεῖσ- 84 ται νεῖκαι ὦσιν ἐν τῶι ἐνιαυτῶι ἑκάστου ἀγωινίσµατος ἀναγορευέτω τοῦτον νεικῶντα καὶ τὴν ἀπογραφὴν τῶν νεικώντων τοῖς πολιτάρχαις αὐθηµερὸν διδότω. vvvv Ἀγωνιστῶν vvv Εἰς τοὺς κατ’ ἐνιαυτὸν γεινοµένους ἀγῶνας καταλεγέτω ὁ ἐφήβαρχος ἐκ τῶν τὸ δεύτερον 88 [ἔ]τος ἐφηβευόντων ἱκανοὺς τοὺς ἀγωνιουµένους τὰ παρ’ αὐτοῖς ἠθισµέ- να ἀγωνίσµατα· ἐξέστω δὲ καὶ τῶν ἄλλων ἐφήβων ἀγωνίσζεσθαι τῶι βουλοµένῳ, ἄλλῳ δὲ µηδενὶ ἐν τοῖς ἐφήβοις. vvv Ὅρκος. vv Κρινῶ τῶν [ἐ]φή̣ β̣ ω̣ ν οἵτινες ἄµ µοι δοκῶσιν ἄριστα τῶι σώµατι διακεῖσθαι καὶ ἀποφα- 92 νοῦµαι τοὺς νικῶντας καθ’ ἕκαστον τῶν µαθηµάτων οὔτε χάριτος ἕνε-̣ κεν οὔτε ἔχθρας οὐδεµιᾶς. Εὐορκοῦντι µέµ µοι εὖ εἴη, ἐφιορκοῦντι δὲ τὰ ἐναντία. Ἐπειδὰν ὀµόσωσιν, παραγέτω ὁ ἐφήβαρχος τοὺς ἐφήβους καὶ πο[ι]- [ε]ίτω τὸν ἀγῶνα αὐτῶν καθ’ ἕκαστον τῶν µαθηµάτων. Ἐπειδὰν ἀγωνίσω[ν]- 96 [τ]αι καὶ καθ’ ἕκαστον τρῖς ἀποφαίνωνται, παρίτω ὁ παιδοτρίβης καὶ οἱ ἔφηβοι πά- ντ̣ ες ἠλιµµένοι. Ὅταν δὲ παρέλθωσιν, οἵτινες ἂν δοκῶσιν αὐτοῖς τρεῖς κοσµ[̣ ι]- ώτατα τὸ σῶµα διακεῖσθαι καὶ ἄριστα γεγυµνάσθαι, οὗτοι νεικάτωσαν. Ὁ {ΤΑΝ} δὲ {Ο} ἐπώνυµος ἱερεὺς ἐν τῶι γυµνικῶι ἀγῶνι ὅταν τὰ νόµιµα γένηται στεφα̣ -̣ 100 νούτω τοὺς νεικῶντας ἅπαντας, ὁ δὲ κῆρυξ ἀναγγελλέτω τὰ ὀνόµατα τού- των. Οἱ δὲ νεικήσαντες τὴν ἡµέραν ἐκείνην στεφανηφορείτωσαν καὶ ἔστωι ταινιοῦν τῶι βουλοµένῳ κατὰ τὸν νόµον. Διδότω δὲ καὶ τὰ ὀνόµατα τῶν [νε]ικώντων ὁ ἐφήβαρχος τοῖς πολειτάρχαις. vvv Ἀγωνιστῶν. vv Ἐὰν δέ 104 τινες τῶν ἐφήβων βούλωνται µελετᾶν ἐπί τινα τῶν ἀγώνων, λεγέτωι ὁ πα̣ τὴρ ἢ ὁ κύριος τῶι ἐφηβάρχῳ, ὁ δὲ ἐφήβαρχος ἐάτω µελετᾶν αὐτὸν ὡς̣ ἂν ̣ τῶι ἀγῶνι συµφέρῃ. Ἐξέστω δὲ αὐτῷ καὶ ἀποδηµεῖν τοῦ ἀγῶνος ἕνεκεν. [Ἐ]ὰν δὲ ψεύσσηται πρὸς τὸν ἐφήβαρχον, ζηµιούσθω ὁ πατὴρ ἢ ὁ κύριος αὐτοῦ, 108 τὸν δὲ ἔφηβον ἀναγκαζέτω τάσσεσθαι µετὰ τῶν ἄλλων ἐφήβων. Ἐὰν δέ τις τῶν ἐφήβων µαλακίζηται ἢ τῶν οἰκείων αὐτοῦ τις τελευτήσῃ, εἰπάτω πρὸς τὸν ἐφήβαρχον, ὁ δὲ ἐφήβαρχος, ἐὰν ἀληθῆ λέγῃ, ἀφέτω αὐτόν. vvv Ζηµίας διδασκάλων. vv Ἐὰν δέ τις τῶν τοὺς ἐφήβους παιδευόντων µὴ 112 κοσµίως µηδὲ σωφρόνως ζῇ µηδὲ ἐπιµελῆται τῆς παιδεύσεως τῶν ἐ- φήβων δικαίως, ἀλλ’ ἐπὶ βλάβῃ ἢι αἰσχύνῃ φανερὸς γένηταί τι ποιῶν, ζηµιού- τω αὐτὸν ὁ ἐφήβαρχος ὅσου κύριός ἐστιν καὶ ἀφειστάτω αὐτὸν ἀπὸ τῆς ἐπιµε- λείας. Προσαγγελλέτω δὲ τοῖς πολειτάρχαις· εἰ δὲ µή, ὑπεύθυνος ἔστω. Ἐξέστω 116 δὲ καὶ τῶν ἄλλων τῶι βουλοµένῳ ὃς ἂν τῶν παιδευόντων ποιήσηται τὴν ἀναστρ̣ ο̣ - φὴν µὴ δεόντως γράψασθαι δίκην. vvvv Ζηµιώσεως τῶν ἄλλων. vv Ἐὰν δέ τις τῶν ἄλλων κακῶς λέγῃ τοὺς ἐφήβους ἢ κατακολουθῇ µὴ ἐπὶ τῷ βελτίστωι ̣ ἢ διαλέγηται ἔξω τῆς παλαίστρας ἢ ἄλλο τι ἀκοσµῇ ἢ ἀδικῇ ὧν εἴρηται τὸν ἐφή- 120 βαρχον ἐπιµελεῖσθαι, ζηµιούτω αὐτὸν ὁ ἐφήβαρχος. Καὶ ἄν τις τῶν ἐφήβων ἀτα- κτῇ ἢ µὴ πείθηται τοῖς νόµοις, κύριος ἔστω ὁ ἐφήβαρχος κολάζων κατὰ τὴν ἀξίαν. 4

Ἐὰν δὲ ὁ πατὴρ ἢ ὁ κύριος αἴτιος ἦι ὧν ἂν ὁ ἔφηvvβος ἁµαρτάνῃ, ζηµιούτω αὐτὸν κατὰ τὸ ἀδίκηµα ἕκαστον ὅσῳ κύριός ἐστιν ἕως ἂν παύσηται. vv Θέας. vvv 7 124 Ὅταν δὲ θέα τις ἦι, συλλεγέσθωσαν οἱ ἔφηβοι ὅταν ὁ ἐφήβαρχος παραγγείλῃ. Ὁ δὲ ἐφήβαρχος ἀγέτω αὐτοὺς ἀθρόους καὶ καθιζέτω αὐτοὺς εἰς τὸν ἀποδεδειγµέ- νον τόπον καὶ αὐτὸς συνθεάστω· ἐν δὲ τοῖς ἐφήβοις µηθένα ἐάτω θεωρεῖν. Ἐὰν δέ [τ]ις̣ βιάζηται, κωλυέτω αὐτὸν ὁ ἐφήβαρχος τρόπῳ ὅτῳ ἂν ἐπίστηται. Μὴ ἐάτω δὲ αὐτοὺς 128 ἐν τῆι θέᾳ µήτε κροτεῖν µήτε συρίζειν, ἀλλὰ σιγῇ καὶ κοσµίως θεωρείτωσαν. Θέ- αµα δὲ µηθὲν θεωρείτωσαν οἱ ἔφηβοι πλὴν σκηνικῶν καὶ θυµελικῶν καὶ γυµν[ι]- κῶν ἀγώνων. vvvv Ποµπῆς. vvv Οἱ ἔφηβοι ποµπευέτωσαν τὰς παρ’ ἑκάσ- τοις ἠθισµένας ποµπὰς ἐστεφανωµένοι θαλλοῦ στεφάνωι ἐν τῆι στολῇ 132 τῇ ἐφηβικῇ, ὁ δὲ ἐφήβαρχος ἡγείσθω αὐτῶν καὶ διατασσέτω καθ’ ὅ τι πορεύσον- ται, τασσέτω δὲ πρώτους τοὺς πλειστάκι νενεικηκότας ἐν τοῖς ἀγῶσι. Ἀτελήιας. vvvv Οἱ ἔφηβοι ἀτελεῖς ἔστωσαν λιτουργιῶν πασῶν. Μὴ εἶναι δὲ µηδὲ δίκας τοῖς ἐφήβοις µηδὲ κατὰ τῶν ἐφήβων ἄλλῳ µηδενὶ τὸν χρόνον 136 ὃν ἂν ἐφηβεύωσιν. vvvv Ἐξοδίας. vvv Ποιείσθωσαν δὲ καὶ ἐξοδίας τῶν τὸ δεύτερον ἔτος ἐφηβευόντων µὴ ἔλασσον ἢ ἅπαξ τοῦ µηνὸς καὶ ἐπαναγέ- τωσαν εἰς πόλιν αὐθηµερὸν τοὺς ἐφήβους. Ὅταν δὲ ὁ ἐφήβαρχος ἀπῇ ἐπὶ τῶ[ν] ἐξοδιῶν, ἐπιµελείσθω τῶν ἐφήβων τῶν καταλειποµένων ὁ παιδονόµος.

Translation In the year 125 Adaios son of Euemeros was the ephebarch (dedicated) the Ephebarchic law to the young. The ephebarch shall look after the ephebes and perform his other duties according to the law. He shall have authority to fine anyone who is disorderly up to one hundred drachmas. Starting from the last registration, he shall register all those who are of age and have not served as ephebes before. If he does not carry out the registration, he shall be subject to punishment. They should summon all the ephebes in the gymnasium, and he shall count and inspect them. He shall conduct the first inspection beginning on the second day of the month of Dios until he has gathered everyone, the other during the inspection in arms. If anyone of those who are registered as ephebe does not serve in his position or does not attend what is prescribed to each one of the ephebes, he shall fine his father or his guardian a one drachma a day or for the amount he is authorised to impose until the ephebe serves in his position. About the attendance of those (in the census). Those registered ephebes who have an assessed property in land, house and livestock of thirty mnai, they shall be obliged to attend the training every day if they are in the city, and he will post their names which he will have written on a white board every day. He will fine those who disobey for a drachma a day. Selection of the teachers. The ephebarch shall appoint as physical trainer, javelin instructor and archery teacher for the ephebes those who he believes to be able to supervise the ephebes in the best and in most decent way. They will use a horsebreaker and the horse in any way the councillors have provided about this matter. It is not allowed for the ephebes to be trained in anything other than what is written in the laws. On the supervision of the ephebes. The ephebarch shall supervise the ephebes every day so that the ephebes can learn archery, to throw a javelin, to use a sling, to throw stones, to ride horses and to throw javelins while riding. He shall order them to spend the day in the gymnasium and to exercise with the physical trainer, without anointing themselves in any other place. He himself shall supervise all the aforementioned subjects, and shall be in charge of the overall eutaxia. On the period of service and dress. Those who are appointed as ephebes are to serve for two years. They should wear a chiton and a cloak. They should wear krepides as shoes. They should possess a hat, a bow and at least three javelins. No servant shall accompany the ephebe. On good conduct. The ephebes shall not leave home before sunrise and shall come back home before sunset. They should walk the streets in an orderly way and quietly, always (taking) the shortest and the same route to their lessons without the company of anyone else. They should be barefoot during the summer afternoons. It is not permitted for them to stand in the streets or before any workshop or to enter the agora or to go outside the walls except when the ephebarch leaves them out in a group. The ephebe will not spend his time with anyone else but except at home in the gymnasium or at the lessons or with the other ephebes or go to the baths unless because of illness or for athletic reasons and if he is allowed by the ephebarch. It is not permitted to have common meals either for them or for anyone else with the ephebes without reason or to dine or to have lunch except at home. If not, he shall punish the ephebe and 5 shall fine the one who hosted and invited him. On the attendance. The ephebes should attend the gymnasium at sunrise. The ephebarch, when he is about to summon them for the lessons, shall review them and shall write down those who are absent. When those who did not show up arrived, he shall punish them before reviewing the others, then he will review those who are present, and he shall proceed to lead all of them to their lessons. They should first learn horsemanship, then archery, to throw the javelin, to use the sling and to throw stones. When they practice all these activities, he shall take them to the gymnasium. On the ephebes’ training. The ephebes who are accustomed to anoint themselves shall exercise by themselves before the young boys. The naked physical trainer shall supervise them, he shall teach them and shall compel them to exercise. None should exercise together with the ephebes except the ephebarch and the physical trainer. When they have anointed themselves, the ephebarch shall let them go and shall order them to return immediately after lunch. When the ephebes have been gathered again, they will do the same activities as in the morning except horsemanship, and they shall do archery, throw the javelin and throw stones in the gymnasium. The ephebarch shall let them go home before sunset. For those who have the custom to let the ephebes anoint themselves with men, when they have finished with the common parts of the training, the ephebarch and the physical trainer shall look after according to what has been written for those who anoint themselves separately. On the monthly contest of the ephebes. The ephebarch shall organise a monthly contest for the ephebes about what they have learnt, and of good conduct (eukosmia), of endurance (philoponia) and physical prowess (euexia), and of running. The politarchs, the teacher and the physical trainers with him shall judge all the competitions after taking the written oath. The ephebarch shall give a crown for the good conduct and endurance after taking an oath in presence of the other judges and he shall proclaim first the crown for the good conduct, then that for the endurance, then that for physical prowess and then the other crowns gained by each winner and he shall write down the names of the winners. On the twenty-ninth of the month of Oloos, the ephebarch shall organise a contest as in the other months. He who will have got the the highest number of victories in each contest shall be proclaimed winner and he shall hand in the register of the winners to the politarchs on the same day. On the competitors. For the annual contests, the ephebarch shall choose among the second-year ephebes those who are fit and will compete in the customary contests. Any of the other ephebes who wishes may compete, but none else with the ephebes. Oath. I shall judge those ephebes who appear to be in the best physical shape, and I will declare the winners of each lesson without any favouritism or enmity. If I respect my oath, may all be well for me; if I will commit perjury, the contrary. After they take the oath, the ephebarch shall summon the ephebes and shall let them compete in the contests for each subject. When they will have competed, and three of them will be declared winners in each subject, the physical trainer and the ephebes will anoint themselves and march. When they have marched, the three who are considered to have their bodies in best shape and to be the best trained, those shall be the winners. The eponymous priest of the athletic contest, once he performes the traditional rituals, shall crown all the winners, and the herald shall announce their names. During this day, the winners shall wear their crowns and anyone who wishes can tie a band around their heads according to the law. The ephebarch shall give the names of the winner to the politarchs. On the competitors. If anyone of the ephebes wants to train for the contests, his father or his guardian shall tell the ephebarch, and the ephebarch shall allow him to train as far as it is useful for the contest. It is allowed to leave the city for the contest. But if he lies to the ephebarch, his father or his guardian shall punish him, the ephebarch shall compel the ephebe to line up with the other ephebes. If any of ephebes gets ill or any of his relatives dies, he shall report to the ephebarch, and the ephebarch, if he tells the truth, shall allow him go. On the fines for the teachers. If anyone of the teachers of the ephebes does not conduct a chaste and decent life or does not look after the teaching of the ephebes according to justice, but is clearly doing something to harm or to bring shame on them, the ephebarch shall fine him for the amount he is authorised (to impose) and shall remove him from office. He shall report to the politarchs; if not, he shall be subject to punishment. Anyone else who wishes is permitted to bring forward a charge against one of the teachers if he has misbehaved. On the fines for the others. If anyone else slanders the ephebes or follows them without the best intention or chats with them outside the gymnasium or commit an indecent or illegal act which has been said to be under the jurisdiction of the ephebarch, the ephebarch shall fine him. If anyone of the ephebes does not behave properly or does not obey the laws, the ephebarch has the authority to punish him in proportion to his offence. If his father or his guardian are responsible for the ephebe’s offences, he shall fine for each offence up to the amount he is authorised to impose until he stops (i.e. his father or his guardian). On the dramatic performance. When any dramatic performance takes place, the ephebes should come together when the ephebarch orders it. The ephebarch shall lead them in a group and shall let them sit in the indicated place and shall view the performance with them. He shall not let anyone attend (the performance) among the ephebes. If anyone tries to do it by force, the ephebarch shall stop him by any means he knows. He will not leave them alone at the performance, nor shall he allow them to applaud or to whistle; they will attend in silence and in good order. The ephebes will not attend any performances except dramatic, musical and gymnastic competitions. On the procession. The ephebes will participate in customary processesions each girded with a crown of foliage and in ephebic uniform; the ephebarch shall walk in front of them and order their march; he shall place in the first rank those who have most often won the competitions. On Immunity. The ephebes will be exempt from all liturgies. No legal action may be taken by the ephebes or brought against them by anyone for the duration of their service of ephebes. On 6

Maneuvering. They will also organize maneuvers for second-year ephebes at least once a month and bring the ephebes back to town the same day. When the ephebarch leaves for the maneuvers, the physical trainer shall take care of the ephebes left behind. Pericles boasts that the Athenians do not require arduous training to become brave - Th. 2.39.1.

διαφέροµεν δὲ καὶ ταῖς τῶν πολεµικῶν µελέταις τῶν ἐναντίων τοῖσδε. τήν τε γὰρ πόλιν κοινὴν παρέχοµεν, καὶ οὐκ ἔστιν ὅτε ξενηλασίαις ἀπείργοµέν τινα ἢ µαθήµατος ἢ θεάµατος, ὃ µὴ κρυφθὲν ἄν τις τῶν πολεµίων ἰδὼν ὠφεληθείη, πιστεύοντες οὐ ταῖς παρασκευαῖς τὸ πλέον καὶ ἀπάταις ἢ τῷ ἀφ᾽ ἡµῶν αὐτῶν ἐς τὰ ἔργα εὐψύχῳ: καὶ ἐν ταῖς παιδείαις οἱ µὲν ἐπιπόνῳ ἀσκήσει εὐθὺς νέοι ὄντες τὸ ἀνδρεῖον µετέρχονται, ἡµεῖς δὲ ἀνειµένως διαιτώµενοι οὐδὲν ἧσσον ἐπὶ τοὺς ἰσοπαλεῖς κινδύνους χωροῦµεν.

Old Oligarch complains about lack of education and discipline - [X.] Ath. Pol. 1.5

Pericles complains about the lack of training and respect - X. Mem. 3.5.15.

Isocrates on the “good old days” - Isocrates 7.37

Regulations for schools in 346 BCE - Aeschin. 1.9-11.

Punishment Makes Citizens Better

Aeschines 1.192: εἰ µὲν δώσει τῶν ἐπιτηδευµάτων Τίµαρχος δίκην, ἀρχὴν εὐκοσµίας ἐν τῇ πόλει κατασκευάσετε. “If Timarchus pays the penalty for his behavior, you will lay the foundations for good behavior in the city.” Demosthenes 19.343 (cf. Lycurgus Against Leocrates 150): οὔτε γὰρ πρὸς δόξαν οὔτε πρὸς εὐσέβειαν οὔτε πρὸς ἀσφάλειαν οὔτε πρὸς ἄλλ᾽ οὐδὲν ὑµῖν συµφέρει τοῦτον ἀφεῖναι, ἀλλὰ τιµωρησαµένους παράδειγµα ποιῆσαι πᾶσι, καὶ τοῖς πολίταις καὶ τοῖς ἄλλοις Ἕλλησιν. “For the sake of your honor, of your religion, of your security, of everything you value, you must not acquit this man. Visit him with exemplary punishment, and let his fate be a warning not to our own citizens alone but to every man who lives in the Hellenic world.” Demosthenes 21.227: ἐπειδὴ δ᾽ ἐξελήλεγκται, καὶ προκατέγνωκεν ὁ δῆµος τούτου εἰς ἱερὸν καθεζόµενος, καὶ τἄλλα προσεξήτασται τὰ πεπραγµένα τῷ µιαρῷ τούτῳ, καὶ δικάσοντες εἰλήχατε, καὶ πάντ᾽ ἐστὶν ἐν ὑµῖν µιᾷ ψήφῳ διαπράξασθαι, νῦν ὀκνήσετ᾽ ἐµοὶ βοηθῆσαι, τῷ δήµῳ χαρίσασθαι, τοὺς ἄλλους σωφρονίσαι, µετὰ πολλῆς ἀσφαλείας αὐτοὶ τὸ λοιπὸν διάγειν, παράδειγµα ποιήσαντες τοῦτον τοῖς ἄλλοις; “He was found guiolty; and the people meeting in a holy placer, passsed a preliminary decision against him; and the other actions done by this foul man were examined, and you were chosen by lot to judge the case; and it is in your power to put an end to the matter with a single vote. Will you now hesistate to help me, to bring joy to the people, to teach discipline to others, and to enable yourselves to live in complete security by making this man an example for others?” Demosthenes 22.68: ὧν ἁθρόων ἄξιον λαβόντας δίκην τήµερον παράδειγµα ποιῆσαι τοῖς ἄλλοις, ἵν᾽ ὦσιν µετριώτεροι. You should impose a penalty today for all his crimes and provide an example for others so that they will show greater restraint (or “act with greater moderation”). Demosthenes 54.43: οὐκοῦν, ἂν µὲν ἀφιῆτε, ἔσονται πολλοί, ἐὰν δὲ κολάζητε, ἐλάττους. If you acquit him, there will be more criminals, but if you punish him, there will be fewer. [Demosthenes] 59.77: ἄξιον καὶ ὑµᾶς σπουδάσαι, ὦ ἄνδρες Ἀθηναῖοι, καὶ τοὺς ἀσελγῶς µὲν καταφρονοῦντας τῶν νόµων τῶν ὑµετέρων, ἀναιδῶς δ᾽ ἠσεβηκότας εἰς τοὺς θεοὺς ἄξιον τιµωρήσασθαι δυοῖν ἕνεκα, ἵνα οὗτοί τε τῶν ἠδικηµένων δίκην δῶσιν, οἵ τ᾽ ἄλλοι πρόνοιαν ποιῶνται καὶ φοβῶνται µηδὲν εἰς τοὺς θεοὺς καὶ τὴν πόλιν ἁµαρτάνειν. “it is your duty, men of Athens, to maintain with devotion, and likewise to punish those who insolently defy your laws and have been guilty of shameless impiety toward the gods; and this for two reasons: first, that they may pay the 7 penalty for their crimes; and, secondly, that others may take warning, and may fear to commit any sin against the gods and against the state.” (trans. DeWitt) Lysias 30.24: ἐπίστασθε δέ, ὦ ἄνδρες δικασταί, ὅτι παράδειγµα τοῖς ἄλλοις ἔσται µὴ τολµᾶν εἰς ὑµᾶς ἐξαµαρτάνειν οὐχ ὅταν τοὺς ἀδυνάτους εἰπεῖν κολάζητε, ἀλλ᾽ ὅταν παρὰ τῶν δυναµένων λέγειν δίκην λαµβάνητε. “Understand, men of the court, that it will be an example to the rest, and will deter them from committing offences against you, if instead of punishing unskillful speakers you exact requital from the skillful.”

Penalties in Fifth Century Decrees

Decrees (IG i3 1-154) - 48 out of 156 decrees have penalties; and many of the inscriptions have only a few lines.

31, lines 4-6, 7-8 - fine for renting property on Salamis, fine for official not collecting fine. 2, line 3 - fine of fifty (?) 4A, line 5 (fifty drachmas), 26 (two drachmas). 4B, lines 6-6 (3 obols), 11-13 (3 obols), 15-16 (100? drachmas), 16-7 (penalty for official 100 drachmas), 21-24 6 (= LSS 3) A lines 31-32 (ban from shrine), B lines 4-8 (clause about penalties committed willingly and unwillingly), C lines 26-31 (penalty of 1,000 drachmas for Kerykes and Eumolpidai for initiating in groups). 10 (469-50?), lines 19-22 (fine of 10,000 drachmas for officials). 14 (early fifth century?), lines 19-20 (fine of 1,000 drachmas and confiscation of property). 21 (450/49), lines 28-9 (confiscation of property and atimia), line 38 (penalty, amount missing). 34 lines 35-43, 65-72 (penalty of 10,000 dr. for prytaneis who do not introduce case; penalties for violation of rules) 40, lines 71-77 (clause about trials at Chalcis) 41, lines 90-97 (penalty of 1,000 dr. ?) for nautodikai who do not bring case; provision about legal procedure). 44, line 4 (penalty for officials (?) ) εὐθ̣ [υνέσθο). 46, lines 24-29 (entrenchment clause with severe punishment) 47, line B5 (mention of public accusation) 48bis, lines 8-9 (Council judges case) 52, lines A27, B17-20 (mention of euthynai; entrenchment clause with penalty). 55, lines 6-10, 12-15 (penalty of 1,000 dr. for official not bringing case; legal procedure before polemarch) 57, lines 9-12 (prosecution for murder of proxenos) 58, lines 13-6, 24 (penalty mentioned and legal procedure; penalty (?)) 59, lines 45-50 (penalties mentioned) 61, lines 36-40 (penalty of 10,000 drachmas for Hellespontophylakes) 62, lines 12-3 (penalty for those violating provisions about Aphytus) 63, lines 1-5 (entrenchment clause with penalty of 10,000 drachmas) 64, lines 5-9 (legal procedure) 65, lines 23-24 (penalty for violation?) 68, lines 43-50 (legal procedure and assessment of penalty) 70, lines 5-9 (penalty of death and confiscation of property) 71 (425/4), lines 9-16, 28-32, 36-8, 48-50, 52-4 (penalty of 1,000 drachmas a day for men elected by Council who do not obey and taktai; penalty of 10,000 drachmas for taktai; penalty of 1,000 each for prytaneis; penalty of 10,000 drachmas; provisions for legal procedure) 78a, lines 20-1, 57-9 (penalty of 1,000 drachmas for each of hieropoioi; penalty of 500 drachmas for violations) 8

82, lines 24-28 (penalties for those misbehaving at festival) 84, lines 9-11, 18-20 (penalty of 10,000 drachmas for those not obeying decree; penalty of 10,000 drachmas for basileus) 85, lines 13-4 (penalty for members of Council?) 89, lines 53-4 (entrenchment clause with penalty) 91, lines 13-24 (punishment for those harming proxenos) 93, line 44 (mention of penalty) 96, lines 6-8 (mention of penalties) 102, lines 38-47 (Council ordered to investigate and punish those who accepted bribes) 104 - Republication of Draco’s homicide law - Canevaro and Harris are working on a new text. The text found in Stroud 1968 and IG i3 104 is not reliable. For preliminary criticisms see Harris 2016. 114, lines 120-3 (entrenchment clause with penalties) 117, lines 11-12 (threat of prosecution of generals for treason (?)) 129, line 11 - (penalty with sum not preserved [ἀ]ποτίνεν]) 130, line 18 - (penalty with sum not preserved) 133, lines 18-19 (10,000 dr. fine) 139, line 13 - (possible penalty) 149, lines 9-10, 17-18 (1,000 dr. penalty for officials -) 153, lines 15-19 (penalty of 1,000 dr. for trierarchs and kybernetai) 236, lines 1-10 (penalties about trierarchy) 1453B, lines B4-15, D 7 (penalties for disobeying including atimia) general threatened with 10,000 dr. fine). On atimia (not “outlawry”) see now Joyce correcting Hansen and Dmitriev . Law about Lifetime Sitesis for winners in Panhellenic competitions - IG i3 131. Gauthier 1985: 21 about lists of benefactors: “Dans l’Athènes démocratique du Ve siècle les seules listes gravées (de bienfaiteurs) que nous connaissions étaient celles des citoyens morts dans les combats.” Dedications of Tripods by Victors at Dramatic Contests - Amandry

Crowns for Generals in the Late Fifth Century - Andocides 2.10-18

[10...] ἐπειδὴ δὲ χρόνῳ ὕστερον εἰσῆλθέ µοι, ὥσπερ εἰκός, ἐπιθυµία τῆς τε µεθ ̓ ὑµῶν πολιτείας ἐκείνης καὶ διαίτης, ἐξ ἧς δευρὶ µετέστην, ἔγνων λυσιτελεῖν µοι ἢ τοῦ βίου ἀπηλλάχθαι, ἢ τὴν πόλιν ταύτην ἀγαθόν τι τοσοῦτον ἐργάσασθαι, ὥστε ὑµῶν ἑκόντων εἶναί ποτέ µοι πολιτεύσασθαι µεθ ̓ ὑµῶν... [16...] ἀλλ ̓ ὅµως καὶ ἐκ τούτων τοιούτων ὄντων ἀπαλλαγεὶς οὐκ ἔστιν ὅ τι ἕτερον ἔργον περὶ πλείονος ἐποιούµην ἢ τὴν πόλιν ταύτην ἀγαθόν τι ἐργάσασθαι. [17] ὁρᾶν δὲ χρή, ὦ Ἀθηναῖοι, ὅσῳ τὰ τοιαῦτα τῶν ὑπουργηµάτων διαφέρει. τοῦτο µὲν γὰρ ὅσοι τῶν πολιτῶν τὰ ὑµέτερα πράγµατα διαχειρίζοντες ἀργύριον ὑµῖν ἐκπορίζουσιν, ἄλλο τι ἢ τὰ ὑµέτερα ὑµῖν διδόασι; τοῦτο δὲ ὅσοι στρατηγοὶ γενόµενοι καλόν τι τὴν πόλιν κατεργάζονται, τί ἄλλο ἢ µετὰ τῆς τῶν ὑµετέρων σωµάτων ταλαιπωρίας τε καὶ κινδύνων, καὶ ἔτι τῶν κοινῶν χρηµάτων δαπάνης, ποιοῦσιν ὑµᾶς εἴ τι τυγχάνουσιν ἀγαθόν; ἐν ᾧ καὶ ἄν τι ἐξαµάρτωσιν, οὐκ αὐτοὶ τῆς σφετέρας αὐτῶν ἁµαρτίας δίκην διδόασιν, ἀλλ ̓ ὑµεῖς ὑπὲρ τῶν ἐκείνοις ἡµαρτηµένων. [18] ἀλλ ̓ ὅµως οὗτοι στεφανοῦνταί γε ὑφ ̓ ὑµῶν καὶ ἀνακηρύττονται ὡς ὄντες ἄνδρες ἀγαθοί. καὶ οὐκ ἐρῶ ὡς οὐ δικαίως: µεγάλη γὰρ ἐστιν ἀρετή, ὅστις τὴν ἑαυτοῦ πόλιν ὁτῳοῦν δύναται τρόπῳ ἀγαθόν τι ἐργάζεσθαι. ἀλλ ̓ οὖν γιγνώσκειν γε χρὴ ὅτι ἐκεῖνος ἂν εἴη πολὺ πλείστου ἄξιος ἀνήρ, ὅστις τοῖς ἑαυτοῦ παρακινδυνεύων χρήµασί τε καὶ σώµατι τολµῴη ἀγαθόν τι ποιεῖν τοὺς ἑαυτοῦ πολίτας. [19] ἐµοὶ τοίνυν τὰ µὲν ἤδη εἰς ὑµᾶς πεπραγµένα σχεδόν τι ἅπαντες ἂν εἰδεῖτε, τὰ δὲ µέλλοντά τε καὶ ἤδη πραττόµενα ἄνδρες ὑµῶν πεντακόσιοι ἐν ἀπορρήτῳ ἴσασιν ἡ βουλή... 9

[10...] But when some time later I began, naturally, to long for my old life as a citizen with you, which I exchanged for this one, I decided it was best for me either to put an end to my life or to do this city some service great enough to enable me at last, with your consent, to live among you as a citizen... [16... ] Nevertheless, when I got over this terrible experience, I still wanted above all else to do this city some service. [17] You must realize, Athenians, how much actions like mine surpass ordinary services. When the citizens who administer your affairs disburse money for you, aren’t they just giving you what belongs to you? Again, when men who are made generals accomplish some fine achievement for the city, don't they use your own physical hardship and danger, and expenditure of public funds as well, to do you whatever service it may be? And if they go wrong in the course of it, they don’t pay for their error themselves; you pay for their errors. [18] Nevertheless they’re awarded crowns by you, and they’re proclaimed to be great men. And I won’t say they don’t deserve it. It's very meritorious for anyone to serve his city in any way he can. But still you must understand that much the most deserving man is the one who risks his own money and life in venturing to do a service to his fellow-citizens. [19] Well, what I've done for you in the past, you'll practically all know. What I shall do in the future, and am already doing, five hundred of you know in secret... (Trans. MacDowell)

Cf. Xenophon Hell. 1.7.33 - crowns for victorious generals after Arginousai in 406.

Crown for Diocleides and driven to prytaneum in a chariot after denouncing the impious - Andoc. 1.45.

Awareness of the Shortcomings of Relying only on Punishments without Rewards - Xenophon Oeconomicus 14.

[4] καίτοι τὰ µὲν καὶ ἐκ τῶν Δράκοντος νόµων, τὰ δὲ καὶ ἐκ τῶν Σόλωνος πειρῶµαι, ἔφη, λαµβάνων ἐµβιβάζειν εἰς τὴν δικαιοσύνην τοὺς οἰκέτας. δοκοῦσι γάρ µοι, ἔφη, καὶ οὗτοι οἱ ἄνδρες θεῖναι πολλοὺς τῶν νόµων ἐπὶ δικαιοσύνης τῆς τοιαύτης διδασκαλίᾳ. [5] γέγραπται γὰρ ζηµιοῦσθαι ἐπὶ τοῖς κλέµµασι καὶ δεδέσθαι ἄν τις ἁλῷ ποιῶν καὶ θανατοῦσθαι τοὺς ἐγχειροῦντας. δῆλον οὖν, ἔφη, ὅτι ἔγραφον αὐτὰ βουλόµενοι ἀλυσιτελῆ ποιῆσαι τοῖς ἀδίκοις τὴν αἰσχροκέρδειαν. [6] ἐγὼ οὖν καὶ τούτων, ἔφη, προσφέρων ἔνια καὶ ἄλλα τῶν βασιλικῶν νόµων προφερόµενος πειρῶµαι δικαίους περὶ τὰ διαχειριζόµενα ἀπεργάζεσθαι τοὺς οἰκέτας. [7] ἐκεῖνοι µὲν γὰρ οἱ νόµοι ζηµίαι µόνον εἰσὶ τοῖς ἁµαρτάνουσιν, οἱ δὲ βασιλικοὶ νόµοι οὐ µόνον ζηµιοῦσι τοὺς ἀδικοῦντας, ἀλλὰ καὶ ὠφελοῦσι τοὺς δικαίους: ὥστε ὁρῶντες πλουσιωτέρους γιγνοµένους τοὺς δικαίους τῶν ἀδίκων πολλοὶ καὶ φιλοκερδεῖς ὄντες εὖ µάλα ἐπιµένουσι τῷ µὴ ἀδικεῖν. [8] οὓς δ᾽ ἂν αἰσθάνωµαι, ἔφη, ὅµως καὶ εὖ πάσχοντας ἔτι ἀδικεῖν πειρωµένους, τούτους ὡς ἀνηκέστους πλεονέκτας ὄντας ἤδη καὶ τῆς χρήσεως ἀποπαύω. [9] οὓς δ᾽ ἂν αὖ καταµάθω µὴ τῷ πλέον ἔχειν µόνον διὰ τὴν δικαιοσύνην ἐπαιροµένους δικαίους εἶναι, ἀλλὰ καὶ τοῦ ἐπαινεῖσθαι ἐπιθυµοῦντας ὑπ᾽ ἐµοῦ, τούτοις ὥσπερ ἐλευθέροις ἤδη χρῶµαι, οὐ µόνον πλουτίζων ἀλλὰ καὶ τιµῶν ὡς καλούς τε κἀγαθούς.

[4] Nevertheless I guide the slaves into the path of justice with the aid of maxims drawn from the laws of Draco and Solon. For it seems to me that these famous men enacted many of their laws with an eye on this particular kind of justice. [5] For it is written: “thieves shall be fined for their thefts,” and “anyone guilty of attempt shall be imprisoned if taken in the act, and put to death.” The object of these enactments was clearly to make covetousness unprofitable to the offender. [6] By applying some of these clauses and other enactments found in the Persian king's code, I try to make my slaves upright in the matters that pass through their hands. [7] For while those laws only penalise the wrongdoer, the king's code not only punishes the guilty, but also benefits the upright. Thus, seeing that the honest grow richer than the dishonest, many, despite their love of lucre, are careful to remain free from dishonesty. [8] And if I find any attempting to persist in dishonesty, although they are well treated, I regard them as incorrigibly greedy, and have nothing more to do with them. [9] On the other hand, if I discover that a man is inclined to be honest not only because he gains by his 10 honesty, but also from a desire to win my approbation, I treat him like a free man by making him rich; and not only so, but I honour him as a gentleman.

Honor of Election to Give Funeral Oration - Th. 2.34.

Honorary Decree for Victorious Prytany of Council - Agora XV 1 (408/7)

τῆι Ἀθηνα]ίαι̣ ἀνέθεσαν πρυτάνες Ἐρεχθηίδος | νι̣κ̣ [̣ ήσαν]τε̣ ς ἐπ’ Εὐκτήµονος ἄρχοντος.

Honorary decrees 403/2-350 (IG ii2 1-203) 2 (proxeny - for date see Walbank 1982 [382/1]; 3 - proxeny; 5 - proxeny; 7 - proxeny (?); 8 - proxeny; 10 - citizenship for those who helped to restore the democracy); 12 - proxeny; 13 - proxeny; 17 - proxeny; 19 - proxeny; 22 proxeny decree (?); 23 - honors for foreigner (Chios); 24 - honors for foreigners (Thasos); 25 - award of citizenship; 26 - honors for foreigner (Pharsalus); 27 - proxeny; 28 honors for foreigners (Clazomenai); 29 - honors for foreigner (Paros); 31 - honors for foreigner (Odrysian); 32 - proxeny; 33 - honors for Thasian exiles (ateleia); 37 - honors for foreign exiles; 39 - proxeny; 48 - honors for foreigners (?); 49 - proxeny; 51 - proxeny; 52 - proxeny; 53 - proxeny; 54 - proxeny; 57 - proxeny; 58 - honors for foreigner; 60 - honors for foreigner (?); 61 - honors for foreigner (Sicily); 63 - proxeny; 64 - proxeny; 65 - proxeny; 66 - proxeny; 67 - proxeny; 68 - proxeny (?); 69 - proxeny; 70 - honors for Athenians (date is before 378/7); 72 - honors but name and ethnic not preserved; 73 - protecton for foreigner (?); 74 - proxeny; 75 - honorary decree (?), but names not preserved; 76 - proxeny; 77 - proxeny; 78 - proxeny; 79 - proxeny; 80 - proxeny; 81 - proxeny; 82 - proxeny; 83 - proxeny; 84 - honors for foreigner; 85 - proxeny (?); 86 - proxeny; 95 - proxeny; 99 - proxeny; 101 - honors for foreigner (Syracuse); 103 - honors for foreigners (Dionysius of Syracuse and sons); 106 - proxeny; 109 - honors for foreigner (Delphi); 110 - honors for foreigner (Pelagonia); 113 - grant of isoteleia; 117 - proxeny; 118 - honors for people of Potidaea; 119 - honors for foreigner (Egypt); 129 - proxeny; 130 - proxeny; 132 - proxeny; 133 - proxeny; 138 - honors for Mennias (?), status unclear; 141 - honors for King of Sidon; 142, honors for Halicarnassians; 145 - two decrees of honors for Eucles about office of herald and reward for help in restoration of the democracy; 152 - proxeny; 160 - proxeny; 161 - proxeny; 162 - proxeny; 163 proxeny (?); 168 - proxeny (?); 169 - honorary decdree for citizen of Miletus; 172 - proxey; 173 - award of gold crown; name of honorand not preserved; 176 - honors for people of Cyrene; 177 - honors for Aetolian; 178 - honors (?) for Boeotians; 180 - proxeny; 181 - proxeny; 182 - proxeny; 183 - proxeny; 184 - proxeny; 185 - award of citizenship; 187 - proxeny; 188 - proxeny; 190 - proxeny; 191 - possibly honorary but names not preserved; 193 - honors for foreigner (Thasos); 196 - honorary decree for foreigner (?); 197 - honorary decree (?) for foreigner. For the award of a crown to the Council see Dem. 22 passim with Harris 2008: 167-96. On the date of the speech, see Harris 2008: 168 with D. H. Letter to Ammaeus 1.4 (355/4). For crowns awarded by Assembly dedicated by the Council see IG ii/iii3 4.1, 2 (357/6); 3 (333/2); 4 (333/2). For penalties in laws see Stroud 1974, lines and Stroud 1998, lines ; IG ii2 140; Clinton 2008: 116.

Honorary Decrees in the Fifth Century (IG i3 155-183) 155 - proxeny decree, name not preserved; 156 - proxeny decree for Leonidas of Halicarnassus; 157 - very fragmentary; 158 - citizenship decree for Corinthius (?); 159 - proxeny decree, name not preserved; 160 - few lines preserved; 161 - proxeny decree with protection clause, name not preserved; 162 - proxeny decree; 163 - proxeny decree; 164 - honors for public doctors - proxeny decree; 165 - proxeny decree, name not preserved; 166 - proxeny decree (?); 167 - proxeny decree, name not preserved; 168 - proxeny decree (?); 169 - only a few letters preserved; 170 11

- proxeny decree with protection clause; 171 - only a few letters preserved; 172 - proxeny decree, name not preserved; 173 - proxeny decree with protection clause, name not preserved; 174 - proxeny decree for Lycon of Achaea; 175 - appears to be a copy of 174; 176 - proxeny decree, name not preserved; 177 - honorary decree for Xanthi- - possibly grandfather of proxenos Xanthippus in IG ii2 52; 178 - proxeny decree for Dorcis with protection clause; 179 - proxeny decree with protection clause; 180 - honorary decree for foreigners; 181 - proxeny decree, name not preserved 182 - honors for Antioches and Phanosthenes, proxeny decree; 182a - proxeny decree, name not preserved; 183 - proxeny decree with protection clause. To these should be added the honours for the assassins of Phrynichus, all foreigners (Lys. 12.71-2 with IG i3 102), which appears to contain the earliest award of a crown, and honours for Epicerdes of Cyrene (Dem. 20.41-50 with IG i3 125 and Canevaro 2016: 265-81). Other proxeny decrees: 19, 23, 24, 27, 28 (?),

Honorary Decrees during 352/1-337/6 - IG ii3 293-572 (279) proxeny decrees (31) - 293, 294, 312, 317, 340, 342, 343, 344, 383, 390, 392, 393, 398, 403, 405, 406, 420, 426, 432, 434, 435, 475, 478, 479, 483, 492, 493, 495, 496, 515, 516, honors for foreigners (60) - 295, 298, 302, 304, 307, 309, 310, 313, 316, 322, 324, 337, 339, 345, 347, 351, 352, 356, 358, 367, 375, 376, 377, 378, 379, 380, 388, 401, 404, 411, 412, 418, 419, 422 (?), 428, 430, 436 (?), 437, 438 (?), 440, 441, 454, 455, 461, 462, 468, 470 (?), 473, 474, 482, 484, 485, 497, 501, 502, 503, 504, 517 (?), 521, 569. honors for foreigners or citizens (44) - 301, 319, 331, 346, 364, 366, 371, 391, 394, 395, 396, 397, 400, 410, 421, 442, 446, 451, 456, 457, 460, 464, 466, 498, 499, 500, 505, 507, 508, 518, 519, 520, 522, 523, 524 (?), 528, 535, 539, 545, 553, 560, 567, honors for citizens (24) - 305, 306, 311, 323, 325, 327, 329 (?), 338, 348, 355, 359, 360, 365, 369, 397, 389, 402, 416, 417, 458, 469, 476 (?), 481, 543, awards of citizenship (6) - 333, 334, 453, 480, 490, 491,

Honorary Decrees during 300/299 - 230/29 - IG ii3 293-572 (279) proxeny decrees (8) - 847, 848, 864, 932, 936, 966, 1041, 1073. honors for foreigners (29 with one doubtful) - 860, 863, 866, 870, 872, 883, 892, 925, 929, 940, 948, 975, 980, 982, 987, 989, 996, 997, 998, 1004, 1007, 1019, 1037, 1043, 1046, 1065, 1076, 1118, 1132 (?). citizenship (16) - 846, 853, 867, 871, 875, 918 (= 919), 924, 939, 961, 962, 963, 964, 974, 1038, 1074, 1078. honors for citizens (72 with four doubtful) - 844, 849, 857, 877, 879, 881, 882, 884 (= 885), 893, 898, 901, 902, 903, 904, 905, 907, 908, 911, 915, 917, 920, 925 (?), 927, 928 (?), 930, 935, 945, 949, 950, 951, 953, 954, 969, 976 (?), 981, 985, 986, 990 (?), 991 (?), 995, 999 (?), 1001, 1002, 1003, 1008, 1009, 1014, 1016, 1017, 1018, 1020, 1022, 1023, 1025, 1026, 1027, 1028, 1031, 1033, 1034, 1035, 1047, 1051, 1055, 1056, 1061 (?), 1062, 1063, 1064, 1069, 1099, 1128. prytany decrees and lists (47) - 880, 886, 887, 888, 894, 896, 900, 910, 921, 922, 926, 930, 946, 947, 952, 955, 956, 959, 960, 971, 973, 978 (?), 983, 1006, 1024, 1029, 1030, 1036, 1054, 1058, 1070, 1071, 1080, 1081, 1082, 1083, 1084, 1085, 1086, 1087, 1088, 1091, 1092, 1093, 1106, 1123, 1128. honorary decrees for Athenian or foreigner (23) - 856, 933, 934, 941, 943, 977, 1039, 1040, 1044, 1050, 1053, 1067, 1075, 1090, 1105, 1108, 1113, 1114, 1020, 1121, 1122, 1126, 1134. 12

Honorary Decrees and Democracy

Demosthenes 20.107-8: ἐπειδάν τις εἰς τὴν καλουµένην γερουσίαν ἐγκριθῇ παρασχὼν αὑτὸν οἷον χρή, δεσπότης ἐστὶ τῶν πολλῶν. ἐκεῖ µὲν γάρ ἐστι τῆς ἀρετῆς ἆθλον τῆς πολιτείας κυρίῳ γενέσθαι µετὰ τῶν ὁµοίων, παρὰ δ᾽ ἡµῖν ταύτης µὲν ὁ δῆµος κύριος, καὶ ἀραὶ καὶ νόµοι καὶ φυλακαὶ ὅπως µηδεὶς ἄλλος κύριος γενήσεται, στέφανοι δὲ καὶ ἀτέλειαι καὶ σιτήσεις καὶ τοιαῦτ᾽ ἐστίν, ὧν ἄν τις ἀνὴρ ἀγαθὸς ὢν τύχοι. καὶ ταῦτ᾽ ἀµφότερ᾽ ὀρθῶς ἔχει, καὶ τἀκεῖ καὶ τὰ παρ᾽ ἡµῖν. διὰ τί; ὅτι τὰς µὲν διὰ τῶν ὀλίγων πολιτείας τὸ πάντας ἔχειν ἴσον ἀλλήλοις τοὺς τῶν κοινῶν κυρίους ὁµονοεῖν ποιεῖ, τὴν δὲ τῶν δήµων ἐλευθερίαν ἡ τῶν ἀγαθῶν ἀνδρῶν ἅµιλλα, ἣν ἐπὶ ταῖς παρὰ τοῦ δήµου δωρειαῖς πρὸς αὑτοὺς ποιοῦνται, φυλάττει. “When someone conducts himself in the correct manner and is selected for what they call the Gerousia, he becomes the sabsolute master over the masses. There the prize for excellence is to win control over the state along with one’s equals. In our city, the people have control and there are curses, laws, and safeguards to prevent anyone from seizing power. There are also crowns, exemptions, dining rights, and similar honors that any good man might win. These two practices are correct, both theirs and ours. Why? Because in an oligarchy the fact that all leaders of the commuhity have an equal share creates unanimity among them, and for democracies the competition among good men to win prizes awarded by the people protects liberty.”

Honours and Punishment as the Way to Make Athens Great Again

Lycurgus Against Leocrates 51, 74

ὥσπερ τοίνυν τοῖς εὐεργέταις µεγίστας τιµὰς ἀπονέµετε, οὕτω δίκαιον καὶ τοὺς τὴν πατρίδα καταισχύνοντας καὶ προδιδόντας ταῖς ἐσχάταις τιµωρίαις κολάζειν.

Just as you award the megistai timai to your benefactors, so too justice demands that you inflict the most serious retribution upon those who have betrayed and brought shame on our country.

χρὴ τοίνυν, ὦ ἄνδρες, ὥσπερ τοὺς ἀγαθοὺς ἐπαινεῖτε καὶ τιµᾶτε, οὕτω καὶ τοὺς κακοὺς µισεῖν τε καὶ κολάζειν, ἄλλως τε καὶ Λεωκράτην, ὃς οὔτε ἔδεισεν οὔτε ᾐσχύνθη ὑµᾶς.

Just as you praise and honour good men, in the same way, you must hate and punish cowards, especially Leocrates who neither feared nor respected you.

Dem. 20.154

ἔστι γάρ, ὦ ἄνδρες Ἀθηναῖοι, πάντας µὲν τοὺς νόµους ὑµῖν, ὡς ἐγὼ νοµίζω, σπουδαστέον ὡς κάλλιστ᾽ ἔχειν, µάλιστα δὲ τούτους δι᾽ ὧν ἢ µικρὰν ἢ µεγάλην ἔστ᾽ εἶναι τὴν πόλιν. εἰσὶ δ᾽ οὗτοι τίνες; οἵ τε τοῖς ἀγαθόν τι ποιοῦσι τὰς τιµὰς διδόντες καὶ οἱ τοῖς τἀναντία πράττουσι τὰς τιµωρίας. εἰ γὰρ ἅπαντες ὡς ἀληθῶς τὰς ἐν τοῖς νόµοις ζηµίας φοβούµενοι τοῦ κακόν τι ποιεῖν ἀποσταῖεν, καὶ πάντες τὰς ἐπὶ ταῖς εὐεργεσίαις δωρειὰς ζηλώσαντες ἃ χρὴ πράττειν προέλοιντο, τί κωλύει µεγίστην εἶναι τὴν πόλιν καὶ πάντας χρηστοὺς καὶ µηδέν᾽ εἶναι πονηρόν;

You should take seriously, men of Athens, the task of making all your laws (this is my opinion) as good as possible, above all those that are responsible for making the city weak or powerful. Which ones are these? Those that honours to to men who do some good and inflict penalties on those who do the opposite. If all men should truly fear the penalties 13 found in the laws and refrain from doing harm, and if all men should choose to do their duty in their desire to win rewards for public service, what prevents the city from becoming extremely powerful, all its men good and none evil?

Paidonomoi in the Greek poleis - Thespiae, 220-210 BCE (Roesch IThesp 84, line 42); Larisa, first century BCE (SEG 29: 527); Perinthos-Herakleia, third to first century BCE (Perinthos-Herakleia 4, line 4); Kallatis, first century CE (IScM III 31); Lesbos, after 18 CE (IG XII Suppl. 134, line 3); Astypalaea, second century BCE (IG XII, 3 193, line 2); Thera, first century BCE (IG XII, 3 1299/1300, line 1); Cos, 250-200 BCE (IG XII, 4 1: 298, lines 47-8, 59, 65); Cos, 200-150 BCE (IG XII, 4 2: 588, line 3); Cos, c. 150 BCE (IG XII, 4 2: 589, line 2).

Communities in which Gymnasiarchs are Attested (none before 300 BCE) - Apologies for the obscure toponyms!

Aegina, Troezen, Epidaurus, Laconia, Messenia, Tegea, Olympia, Dyme (Achaea), Pharai Achaea), Pellene, Akraiphia (Boeotia), Hyettos, Orchomenos, Plataea, Tanagra, Thespiai, Thisbe, Megara, Delphi, Opoous (East Lokris), Antikyra (Phocis), Hypata (Thessaly), Pelinna (Thessaly), Demetrias (Thessaly), Iolkos (Thessaly), Krannon (Thessaly), Larisa (Thessaly), Pherai (Thessaly), Skotoussa (Thessaly), Phalanna (Thessaly), Pythoion (Thessaly), Pharsalos (Thessaly), Thessalonike, Antigoneia (Epirus), Nikaia (Epirus), Ambeloi (Macedonia), Beroia, Anthenou (Macedonia), Styberra (Macedonia), Aphipolis, Philippi, Herakleia (Macedonia), Kalindoia (Macedonia), Lete (Macedonia), Serrai (Macedonian), Paionia, Byzantion, Sestos, Tomi, Kallatis, Istros, Pantikapaion, Gorgippia (Crimea), Tanais, Olbia, Cheronesos (Crimea), Delos, Rhodes, Methymna (Lesbos), Mytilene, Eresos, Anaphe, Melos, Nixyros, Siphnos, Tenos, Samos, Chios, Amorgos, Lemnos, Peparethos, Samothrace, Thasos, Chalcis, Eretria, Alabanda (Caria), Iasos, Euromos (Caria), Halicarnaaus, Heraklea Salbaka (Caria), Hyllarima (Caria), Kaunos (Caria), Keramos (Caria), Kidrama (Caria), Lagina (Caria), Magnesia, Mylasa, Nysa, Panamara (Caria), Sebastopolis (Caria), Stratonikeia, Tabai, Tralles, Aphrodisias, Rhodian Peraea, Didyma, Erythrai, Miletus, Patmos, Priene, Smyrna, Teos, Klaros, Notion, Blaundos (Lydia), Philadelphia (Lydia), Apollonis (Lydia), Daldis (Lydia), Sardis, Thyateira, Kyme, Larissa (Aeolis), Ilion, Pergamum, Kios (Bithynia), Sinope, Amastris, Pompeiopolis (Paphlagonia), Pessinus (Galatia), Apollonia (Phrygia), Synnada (Phrygia), Hieropolis (Phrygia), Laodicea (Phrygia), Dorylaion (Phrygia), Tiberiopolis (Phrygia), Apameia, Termessos (Pisidia) Elenna (Pisidia), Selge (Pisidia), Attaleia (Pamphylia), Syedra (Pamphylia), Aspendos (Pamphylia), Karallia (Pamphylia), Side (Pamphylia), Sillyon (Pamphylia), Perge, Aspendos, Patara, Xanthos, Trysa (Lycia), Oenoanda (Lycia), Kyaneai, Kibyra (Lycia), Lydai (Lycia), Sidyma (Lycia) Letoion (Lycia), Kadyanda (Lycia), Tlos (Lycia), Arneai (Lycia), Kandyla (Lycia), Idebessos (Lycia), Rhodiapolis (Lycia), Phaselis, Arykanda, Laodiceia (Lycaonia), Antiocheia (Cilicia), Kestroi (Cilicia), Iotape (Cilicia), Anemourion (Cilicia), Seleuceia on the Kalykadnos (Cilicia), Mallos, Kastabela, Magarsos-Antiocheia (Cilicia), Tarsus, Komana Hierapolis (Cappadocia), Hanisa (Cappadocia), Kourion (Cyprus), Salamis (Cyprus), Karpasia (Cyprus), Amathous (Cyprus), Palaipaphos, Nea Paphos (Cyprus), Kition, Chytroi (?Cyprus), Lapethos, Soloi (Cyprus), Seleuceia on the Tigris, Babylon, Antioch (Syria), Tyre, Byblos (Syria/Phoenicia), Philadelphia (Arabia), Gerass (Arabia), Arsinoe (Egypt), Theadelphia (Egypt), Dionysias (Egypt), Koptos (Egypt), Alexandria (Egypt), Antinooupolis (Egypt), Thebes (Egypt), Xoïs (Egypt), Luxor, Ptolemais Hermiou, Aphroditopolis, Thebes (Egypt), Leontopolis (Egypt), Pachnemunis, Naukratis, Cyrene, Ptolemais (Cyrenaica), Tauromenion, Soloeis (Sicily), Lilybaion, Phintias, Neton (Sicily), Akrai, Halontion (Sicily), Segesta, Akragas, Syracuse, Rhegion, Neapolis (Italy), Marseille.

Law about Gymnasiarch in Beroea - Gauthier and Hatzopoulos 1993. 14

Role of Gymnasiarchs in Public Education

Eretria - around 100 BCE - IG xii, 9, 235.

ὁλ̣ ο̣ σ̣ χερέστε|ρόν τε βουλόµενος τοὺς νέους ὠφελεῖν παρ[έ]σχ̣ εν ἐκ τοῦ ἰδίου Ὁµ[η]|ρικὸν φιλόλογον Διονύσιον Φιλώτου Ἀθηναῖον, [ὅστις ἐ]σχόλαζεν ἐν τῶ[ι] |γυµνασίωι τοῖς τε ἐφήβοις καὶ [νέοις καὶ τοῖς] ἄλλοις πᾶσι τοῖς | [ο]ἰκείως διακειµένοις πρὸς παιδ[είαν·

Wishing to benefit the young, he provided from his own funds a Homeric philologist, Dionysius, the son of Philotus, an Athenian, who spent timne in the gymnasium with the ephebes and the young and all oters who were inclined toward education.

Priene 33, lines 28-31 (early first century BCE)

ἔθηκεν δὲ καὶ ἁµίλλης ἀγῶνας τῶν τε ἐκ φιλολ[ο]γί|ας µαθηµάτων καὶ γυµνικῆς ἐνεργείας, λαβὼν µὲν παρὰ τῶν πα[ιδε]υ|τῶν τὰ̣ ς ἐννόµους τούτων ἀποδείξεις, δοὺς δὲ ἑκάστωι καὶ τὸ ὑ[πὲρ] |τῆς φιλοπονίας ἔπαθλον·

He set up contests of competition for lessons in philogy and physical exeercise, taking from the instructors their legaly presscribed lessons and giving to each a prize for their loave of hard work.

Teos SIG3 578, lines 29-35

τὸν παιδονόµον καὶ τὸν γυµνασίαρχον ἐπιµελεῖσθαι καθότι ἑκατέρωι αὐτῶν προστέτακται κατὰ τοὺς νόµους· ἐὰν δὲ οἱ γραµµατοδιδάσκα- 30 λοι ἀντιλέγωσιν πρὸς αὑτοὺς περὶ τοῦ πλήθους τῶν παίδων, ἐπικρινά- τω ὁ παιδονόµος, καὶ ὡς ἂν οὗτος διατάξηι πειθαρχείτωσαν· τὰς δὲ ἀπο- δείξεις ἃς ἔδει γίνεσθαι ἐν τῶι γυµνασίωι ποιεῖσθαι τοὺς γραµµατοδι- δασκάλους καὶ τὸν τὰ µουσικὰ διδάσκοντα ἐν τῶι βουλευ[τηρίωι. —].

The paidonomos and the gymnasiarch shall see to it that the children and the ephebes practice their studies carefully, as each of them / is instructed to do according to the laws. If the schoolmasters disagree with each other about the number of children, the paidonomos shall decide, and they shall obey his instructions. The reviews which are to take place shall be held in the council chamber . . . (trans. Austin)

Ephebes Attend Lectures of Philosophers – IG ii2 1006, lines 19-20.

προσεκαρτ[έ]ρησαν δὲ καὶ Ζηνοδότωι σχολ[άζ]οντε[ς ἔν τε] τῶι Πτολεµαίωι καὶ ἐν Λυκείωι, ὁµοίως δὲ καὶ τοῖς ἄλλοις [φιλο]σόφοις ἅπασι[ν] τοῖς τε ἐν Λυκείωι καὶ ἐν Ἀκαδηµ[ίαι δι’ ὅλου τοῦ ἐ]νιαυτοῦ.

They faithfully attended the classes of Zenodotus in the Ptolemaion and in the Lyceum, and those of all the other philosophers lecturing in the Ptolemaion and in the Academy, throughout the entire year. (trans. Habicht)

Cf. Habicht 1994: 246: “it is worth noting that Stoics, Peripatetics and Academics are regarded as qualified educators, 15 but Epicureans are not.”

Theatres in the Greek World – This list is based on Frederiksen 2002, but should be updated with Isler 2017.

Sixth and Fifth Centuries BCE – Argos, Athens, Chaeronea, Catania (Sicily), Corinth (? – stone theatre possibly later according the Charles Williams. Cf. Xenophon HG 4.4.3), Metapontum (Magna Graecia), Syracuse, Thorikos (Attica – but may be fourth century). Fourth Century BCE (* means in the second half of the fourth century BCE) – Aigai (Macedonia), Aipian (Triphylia)*, Aixone (Attica), Ambracia (Epirus)*, Babylon, Castiglione di Paludi (Magna Graecia), Delos, Delphi, Elis*, Epidaurus (polis), Erythrai*, Heloros (Sicily)*, Heraclea Minoa (Sicily)*, Iaitas, Ialysos (Rhodes), Ikarion (Attica)*, Isthmia (?), Cassope (Epirus)*, Cyrene*, Lato (Crete)*, Leonteon (Achaea)*, Locri Epizephyrioi (Magna Graecia), Mantinea, Megalopolis*, Morgantina (Sicily), Neandreia (Troad), Orchomenos (Arcadia)*, Orchomenos (Boeotia), Oropos (Attica)*, Piraeus (Munichia), Philippi (Macedonia)*, Philippopolis (Thrace), Phleious (Argolis), Phocaea (Ionia), Priene (Ionia)*, Rhamnous (Attica), Rhegium (Magna Graecia)*, Soloi (Sicily), Stratos (Acarnania), Tegea, Thasos*, Thebes (Boeotia), Thebes (Phthiotis). Third Century BCE – Aigeira (Achaea), Akrai (Sicily), Apollonia (Cyrenaica), Apollonia (Epirus), Argos (2nd theatre), Bothrotus (Epirus), Demetrias (Thessaly), Dion (Macedonia), Dodona (Epirus), Epidaurus (shrine), Eretria (Euboea), Euronomos (Caria), Gitana (Epirus), Halicarnassus (Caria), Klos, Kyanai (Lycia), Lindos (Rhodes), Miletus, Oiniadai (Acarnania), Oinoanda, Paphos, Paros, Ptolemaios, Sardis, Segesta, Sicyon, Tanagra, Tauromenium, Thespiai (Boeotia), Tyndaris (Sicily). Second Century BCE – Alyndos (Caria), Arykanda (Lycia), Ephesus, Harpasa (Caria) Hyllarima (Caria), Iasos (Caria), Kadyanda (Lycia), Kaunos (Caria), Kedreai (Caria), Cnidos (Caria), Kourion (Cyprus), Kys (Caria), Magnesia (Ionia), Notion, Pergamum, Inara, Pleuron (Aetolia), Piraeus (Zea), Samothrace, Tesmessos, Thera. Hellenistic (cannot be dated to a specific century) – Amos (Caria), Amyzon (Caria), Antiphallos (Lycia), Apollonia (Lycia), Assos (Mysia), Bargyleia (Caria), Byblos (Syria), Byllis (Epirus), Chersonnesus Taurica, Dura Europos, Halasarna (Cos), Hephaestiai (Lemnos), Hippana (Sicily), Kabirion (Boeotia), Kastaba, Kephalos (Cos), Kybyra (Lycia), Kleitor (Arcadia), Kyme (Aeolis), Leukas, Maroneia (Thrace), Melos (Aegean), Messene (Messenia), Methymna (Lesbos), Mieza, Mycene, Mylasa, Mytilene, Phoenice (Epirus), Rhodiapolis (Lycia), Samos, Sillyon, Skotoussa (Thessaly), Sparta (Artemis Orthia), Stratoniceia (Lycia).

Increase in festivals in Hellenistic period - Robert OMS VI: 709-19; Parker 2004.

Announcement of Honours in the Assembly during Hellenistic Period - Ceccarelli 2010.

Elements of Continuity in Laws from Classical to Hellenistic

1. Use of religious elements in laws: a) pollution for homicide - Harris 2015, 2019, b) curses - Rubinstein 2007. 2. Accountability of officials - Harris 2006: and Fröhlich 2004. 3. Boards of officials - Harris 2006: 25-28. 4. Use of entrenchment clauses - Lewis 1997: 136-49; Harris 2006: 23-25; Rhodes with Lewis 1997: 524-5; Sickinger 2008. 5. Probouleusis in decrees of Greek polis - Rhodes 1972, Rhodes with Lewis 1997. 6. Concern with procedural faireness - Harris 2013: Cassayre 2010 (for Hellenistic period) 16

7. Volunteer prosecutors - Rubinstein 2003. 8. International arbitration - Piccirilli Magnetto New use of foreign judges - see the summary in Magnetto forthcoming.

The Position of Women in Hellenistic Society - Van Bremen 1996, Stavrianopoulou 2006.

Bibliography

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