The Athenian Grain-Tax Law of 374 3 B.C. (Hesperia by Ronald S. Stroud

By Ronald S. Stroud

The 1st ebook of a posh and well-preserved Athenian legislation of serious curiosity to historians. found within the Agora Excavations in 1986, this hitherto unknown legislations opponents in significance that of the legislation on silver coinage of 375/4 B.C., which was once released via the writer a few 20 years in the past. as well as the full textual content, translation, and notes on readings, the writer, a very good epigrapher, presents remark at the many elements of this record, which contributes major new details at the background, legislations, financial system, topography, and public finance of Athens within the Classical interval. the 1st part of the quantity contains a professional research of the structure of the inscription and necessary notes, whereas the most important element of the textual content is dedicated to exact statement at the legislations, its goal, and implementation. The historic surroundings of the legislation is well-illuminated within the ultimate part. The authors analyses of this crucial inscription offer a superior origin for brand spanking new avenues of analysis.

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The grain regulated by his law belongs to the demos,for it originates as a state-imposed tax in the Athenian-held islands of Lemnos, Imbros, and Skyros. It is this grain that the Athenians, through their elected officials, e demos, v will now weigh, store, and sell to the , as opposed grain for sale on the open market in the hands of private merchants. The latter grain, as Gauthier (1981, pages 17-19) observed, was called 6 ev ayop? crtloc. 37 But To xoivov, as Schmitt-Pantel(1992, pages 107-113, 478-479) has ably demonstrated,has a wider resonance, one that is, in my view, pertinent to the purpose of Agyrrhios' law.

Tv 6t' ouxX )(p6EsOa &XXX7]calOLV 185 6v y' Ayupplov ouSv r6 apaincav a&XX&a itovrp6v you6ieoact. vuv 8e Xpwoevtov 6 iaev XCa3ov&pyUptov u'nep: veaev, 6 8' ou X3apo)v Etval Oavacou cpYa'&aiou? xxX7a[i. There was a time when we had nothing whatever to do with Assemblies, but Agyrrhios at least we knew was a rascal. But now when we attend, the man who gets his money praises him to the skies, while the one who doesn't says that those who seek their wage in the Assembly ought to be put to death. Later, the women of the chorus, on their way to the Pnyx in the early morning, lyrically anticipate their triobolon,lines 289-310.

48-93, esp. 48-53), who accepts the attribution to Agyrrhios, as does F. Jacoby (FGrH III B, Supplement pp. 318-320); cf. Pickard-Cambridge1968, pp. 265-268; Funke 1980, p. 24, note 24; Sartori 1983, pp. 62, 77. , rejecting the attribution to Agyrrhios, see Cawkwell 1963a, pp. 5465; Ruschenbusch 1979, pp. 303-308; Rhodes 1981, pp. 492, 514; Sealey 1993, p. 256. Rich in bibliography is Leppin 1995. on Euboulos and the theorikon In seeking a date for its origin, Pritchett'sreminder (1991, p. 460, note 674), that the expenditure of the theoric fund "was essentially religious in character, incurred for various festivals devoted to the honor of the gods" should be borne in mind.

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