430 T.B. WIllIAMs The ancient epigraphic evidence is replete with examples in which ca,rij is employed with the terminology of exchange (e.g., avpodido,nai, “to return”; avmei,bein, “to repay”; avmoibh,, “repayment”; avnta,meiyij, “exchanging”; evn me,rei, “in turn”) in order to represent the obligation to reciprocate favors (see, e.g., OGIS 248; IGRR I 864; SIG3 618; I.Délos IV 1521; SEG VIII 527). It is particularly common in connec- tion with the beneficent practices of wealthy citizens. One of the most noteworthy comes from an honorific decree in the city of Cardamylae. In this inscription, the benefactor Poseidippos is praised for his generous contributions to the city, and in return is awarded with a number of prestigious honors 21: … it was resolved by the People and the City and the ephors to praise Poseidippos the son of Attalos on account of the aforesaid kindnesses and also to return never-ending gratitude (avtelh/ ca,rin) in recompense of (his bestowal) of benefits; and also to give to him the front seats at the theatre and the first place in a procession and (the privilege of) eat- ing in the public festivals which are celebrated amongst us and to offer willingly all (the) honour given to a good and fine man in return for the many (kindnesses) which he provided, while giving a share of the lesser favour (evla,ttonoj ca,ritoj), (nevertheless) offering thankfulness (euvcaristi,aj) to the benefactors of ourselves as an incentive to the oth- ers, so that choosing the same favour (ca,rin) some of them may win (the same) honours. And (it was resolved) to set up this decree on a stone stele in the most conspicuous place in the gymnasium, while the ephors make the solemn procession to the building without hindrance, in order that those who confer benefits may receive favour (ca,rin) in return for love of honour, and that those who have been benefited, re- turning honours, may have a reputation of thankfulness (euvcaristi,aj) before all people, never coming too late for the sake of recompense of those who wish to do kindly (acts). Here the city’s response is depicted within the context of exchange: in response to Poseidippos’ beneficence, he has been recompensed with a number of honorific awards, which are described as a “lesser favor”. This return of favors does not complete the process, however. The praise and adulation that is received is designed to garner more gifts and favors for the community, not just from Poseidippos, but from all benefactors who witness the display of gratitude with which civic munificence is met 22. 21 SEG xI 948 (trans. HARRIsON). Cf. IG xII,9 899; SEG xxIV 1100; OGIS 248. 22 In the Greco-Roman world, the relationship of people to the gods is under- stood in much the same way (cf. s.C. MOTT, “The Power of Giving and Receiving: Reciprocity in Hellenistic Benevolence”, Current Issues in Biblical and Patristic