スパルタのGreat Rhetraに関する二,三の問題 : Great Rhetraの内容の考察を中心に
スポンサーリンク
概要
- 論文の詳細を見る
One of the difficult problems in dealing with the Great Rhetra has been that of the authenticity of the text But recently, in spite of Edward Meyer's view, the authenticity of the text has found acceptance with most scholars I share their view and will propose here an interpretation of this Rhetra The text of the Rhetra runs as follows (1)Διοζ Συλλανιου και 'Αθηναζ Συλλανιαζ ιερον ιδρυσαμενο (ν), (2) φυλαζ φυλαξαντα κα ωβαζ ωβαξαντα, (3)τριακοντα γερουσιαν συν αρχαγεταιζ καταστησαντα, ωραζ εξ, ωραζ απελλαζειν μεταξυ Βαβυκαζ τε και Κνακιωνοζ, ουτωζ εισφερειν τε και αφιστασθαι (4) γαμωδανγοριανημην και κρατοζ The first part (1) is read "founding a sanctuary of Zeus Syllanius and Athena Syllania" Of the cult title "Syllanius" many interpretations have been offered, but it seems to me that no decisive conclusion on this term has been reached yet I read the second part (2) "dividing the people into phylai and obai" The phyle in the Rhetra is not a racial tribe but a local one, and the oba is a subdivision of the phyle So this part implies that a new organisation by tribes and obai is being introduced for political purposes The following part (3) mentions the foundation of the gerousia constituted by thirty members including archagetai But it seems to me that the gerousia existed in some form or other previously, and that καταστησαντα here must only mean that the membership of the gerousia was fixed in number and personnel at this time We find in the whole Rhetra three infinitives-απελλαζειν εισφερειν and αφιστασθαι and four aorist participles-ιδρυσαμενον, φυλαξαντα, ωβαξαντα and καταστησαντα The subject of these participles is no doubt considered to be a certain "law-giver" Now, the technical meaning of εισφερειν is "to introduce a proposal" Those who introduce a proposal are, as Plutarch says, the gerousia αφιστασθαι, I think, is not passive but middle Therefore, though its meaning is vague, the subject of this infinitive must also be the gerousia And perhaps, as Hammond indicated, this word implies "to adjourn and dissolve the (assembly of the) people" If so, then, what is the ubject of the infinitive απελλαζειν (=summon <the people> to an assembly) ? It is not impossible to regard it as a certain "law-giver" But those who introduce proposals and adjourn the assembly of the people must summon the people to the assembly So I conclude that the subject of απελλαζειν is also the gerousia In a work, απελλαζειν, εισφερειν and αφιστασθαι represent various powers of the gerousia The last part (4) is corrupt and its meaning is obscure Presumably this part is a statement concerning powers of the people or the assembly Thus we may translate the Great Rhetra (except the rider) as follows "The law-giver shall found a sanctuary of Zeus Syllamus and Athena Syllania, shall divide the people into tribes and obai, shall set up the gerousia consisting of thirty members, the chief leaders included The <new> gerousia shall from season to season summon the people to the assembly between Babuka and Knakion, and thus shall introduce proposals and shall adjourn the assembly The people shall be <the assembly and> the decisive authority" After all these considerations I believe I can affirm that reforms were effected presumably in about 760 B C in comf ormity with the Rhetra, and that thenceforth the gerousia and the assembly (apella) came to be the legislative and the executive organs
- 日本西洋古典学会の論文
- 1964-03-31
著者
関連論文
- POWELL, A. (ed.), Classical Sparta : Techniques Behind Her Success., Pp.xiv+196, Routledge, London, 1989., £25.00.
- 第2メッセニア戦争とスパルタ : Lykurgos体制成立の時期と関連して
- HUXLEY, G. L. : Early Sparta, pp.164, Faber and Faber, London, 1962.
- スパルタのGreat Rhetraに関する二,三の問題 : Great Rhetraの内容の考察を中心に