セイサクテイアとは何か?
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There have been many debates concerning seisachtheia, a keyword of Solon's reform that means 'the shaking-off of burdens'. Solon's seisachtheia is normally thought to mean the cancellation of debts. The first mention of this word is in the Aristotelian Athenaion Politeia. But, curiously, this word appears nowhere in Solon's extant poems. The author of Athenaion Politeia says (6.1) that "they call" (kalousin) the cancellation of private and public debts "seisachtheia", not that Solon called it so. Plutarch says (Solon, 15) "it seems" (hos eoike) Solon was the first to call seisachtheia the cancellation of debts. We may suppose that if the author of Athenaion Politeia (and Plutarch) did not find the actual word seisachtheia in Solon's own writings, it is quite probable that this word was not there at all. More curiously, Aristotle not only fails to mention seisachtheia in Politics, but also his interpretation concerning Solon's reform differs from that in Athenaion Politeia. Possibly the interpretation of seisachtheia as the cancellation of debts is an inference from fr. 36 (West), 5-7. That is, the author of Athenaion Politeia identified the horoi appearing in fr. 36, 6 with the horoi mortgage-stones of fourth century B.C. Athens, and he thought Solon cancelled the debts on real security by removing the horoi. If the author did think in this way, the people mentioned in fr. 36, 13-14 must have been those who had been slaves before and were freed by the seisachtheia, namely, debtors at the mercy of their creditor masters. It is possible that the author considered them the hektemoroi at Ath. Pol., 2, 2. Nevertheless, according to Politics (1273b36ff. and 1274a15-17) Solon put an end to oligarchy and liberated the people from slavery, and he gave to the people the minimum of political power, namely, the function of electing magistrates and of calling them to account. Aristotle then says (1274a17-18) "for if even this were not under the control of the populace, it [the powerless populace] would be a mere slave". This interpretation is also possible from Solon's poems (fr. 36, 13-14 and fr. 5, 1-2). Finally, the discrepancies in details between Athenaion Politeia and Politics make it clear that they have different authors. It thus seems reasonable to assume that the author of Athenaion Politeia has introduced anachronistic ideas into his account of events of Solon's time, and that his assumption concerning seisachtheia rests on an anachronistic interpretation of fr. 36, 5-7. It is also reasonable to view the assumption of Politics as sound. That is to say, the seisachtheia liberated the people from slavery by putting an end to the oligarchy and giving political power to the people.
- 2007-03-16
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関連論文
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- GARNSEY, P., Famine and Food Supply in the Graeco-Roman World : Responses to Risk and Crisis., Pp.xiv+303, Cambridge U. P., 1988.
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