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BRIBERY IN CLASSICAL ATHENS Kellam ... - Historia Antigua

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Conover Bribery in Classical Athens Introduction<br />

signals a different approach to bribery and its regulation will thus motivate a synopsis of<br />

the larger argument to come.<br />

In defining what bribery was, the Athenians focused on outcome, not intent. The<br />

Athenian word for bribery was dōrodokia, which literally meant “the receipt of gifts in<br />

anticipation of some bad outcome.” 20 There was no word for ‘bribes’, and without a bad<br />

outcome associated with the gifts, there was no bribery to speak of. Thus, the main law<br />

against dōrodokia explicitly defined the offense of bribery as whenever someone gives or<br />

receives “to the harm of the people” (e)pi\ bla/bh| tou= dh/mou, Dem. 21.113). The<br />

Athenians conceptualized dōrodokia by focusing on the outcome: what mattered was the<br />

result of the gifts, not the context in or intent with which they were given. Gifts with bad<br />

outcomes were bribes; and bad outcomes were presumed to be caused by bribery. 21 In<br />

this sense, the appropriate question we should ask about Timagoras was not whether or<br />

not he intended to abuse his power, but whether or not the outcome of his actions was<br />

acceptable.<br />

Surely disagreements over what constituted an acceptable outcome arose in the<br />

democracy: witness Timagoras’ misestimation of Athenian attitudes towards his gift-<br />

taking and especially towards the outcome of the treaty he negotiated with the King.<br />

These evaluative discrepancies underpin Chapter One, in which I respond to the problem<br />

of definition by outlining a relational model of bribery. This model treats bribery not as a<br />

class of political actions, but as a political claim about actions. Bribery, on my view, is a<br />

kind of social frame: a normative assessment of a sequence of events positing a<br />

20 This is a controversial translation, defended at length in Chapter One. Usually scholars translate<br />

dōrodokia as “receipt of gifts”: Harvey (1985: 83), Kulesza (1995: 11-12), Taylor (2001: 53), Hashiba<br />

(2006: 62), but this is inherently problematic: Chapter One below.<br />

21 I thank Arudra Burra for clarifying for me the distinction between these constitutive and denominative<br />

definitions of bribery.<br />

14

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