1. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • proedria • proedria as oath, witnesses
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 181, 243; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 127, 325
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2. Aeschines, Letters, 2.80 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • honors and awards, proedria • proedria
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 228; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38
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2.80 You ought, fellow citizens, to judge your ambassadors in the light of the crisis in which they served your generals, in the light of the forces which they commanded. For you set up your statues and you give your seats of honour and your crowns and your dinners in the Prytaneum, not to those who have brought you tidings of peace, but to those who have been victorious in battle. But if the responsibility for the wars is to he laid upon the ambassadors, while the generals are to receive the rewards, the wars you wage will know neither truce nor herald of peace, for no man will be willing to be your ambassador.'' None |
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3. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • honors and awards, proedria • proedria
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 228; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38
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4. Aeschines, Or., 2.80
Tagged with subjects: • honors and awards, proedria • proedria
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 228; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38
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2.80 You ought, fellow citizens, to judge your ambassadors in the light of the crisis in which they served your generals, in the light of the forces which they commanded. For you set up your statues and you give your seats of honour and your crowns and your dinners in the Prytaneum, not to those who have brought you tidings of peace, but to those who have been victorious in battle. But if the responsibility for the wars is to he laid upon the ambassadors, while the generals are to receive the rewards, the wars you wage will know neither truce nor herald of peace, for no man will be willing to be your ambassador.'' None |
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5. Demosthenes, Orations, 20.120-20.124
Tagged with subjects: • honors and awards, proedria • proedria
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 228; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38
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20.120 Now I expect that another argument of Leptines will be that his law does not deprive the recipients of their inscriptions and their free maintece, nor the State of the right to confer honor on those who deserve it, but that it will still be in your power to set up statues and grant maintece and anything else you wish, except this one privilege. But with respect to the powers that he will pretend to leave to the State, I have just this to say. As soon as you take away one of the privileges you have already granted, you will shake the credit of all the rest. For how can the grant of a statue or of free maintece be more indefeasible than that of an immunity, which you will seem to have first given and then taken away? 20.121 Further, even if this difficulty were not likely to arise, I cannot think that it is well to bring the State into this dilemma, that it must either put all citizens on an equality with its greatest benefactors, or to avoid this must treat some with ingratitude. Now as for great benefactions, it is not well that you should have many opportunities of receiving them, nor is it perhaps easy for an individual to confer them; 20.122 but the humbler duties to which one can rise in time of peace and in the civil sphere—loyalty, justice, zeal and the like—it is, in my opinion, both well and necessary that they should be rewarded. Grants ought, therefore, to be so apportioned that each man may receive from the people the exact reward that he deserves. 20.123 And then again, with regard to what he will say about leaving their honors to those who have received them, some would have a perfectly plain and straightforward answer, when they claim their right to all their rewards, because they were granted for the same service, but the others will reply that the man who says that he leaves them anything is mocking them. Some have received other rewards together with immunity; the others immunity alone. For if a man has been thought to deserve immunity and has received that from you as his sole reward, be he foreigner or citizen, what reward has he left, Leptines, if that is taken from him? None whatever! Then you have no right to rob some because you arraign the worthlessness of the others, or to rob one class of their sole reward because you say that you are going to leave the other class something. 20.124 To put it plainly, the danger is not that of doing a greater or less injustice to one member of the whole body, but that of rendering precarious the honors with which we reward men’s services, nor is immunity the main topic of my speech, but the evil precedent which this law will establish, so that there will be no security for the nation’s gifts.'' None |
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