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The liturgy ((ギリシア語:λειτουργία or λῃτουργία), leitourgia, from λαός / Laos, "the people" and the root / ergon, "work" 〔Peter Chantraine, Dictionnaire étymologique de la langue grecque, Klincksieck, Paris, 1999 (updated edition) (ISBN 2-252-03277-4) s.v. λαός.〕) was in ancient Greece a public service established by the city-state whereby its richest members (whether citizens or resident aliens), more or less voluntarily, financed the State with their personal wealth.〔This was not the Greek state's only source of revenue. In classical Athens the mineral rights to the silver mines at Laureion were reserved to the state while the mining was contracted out as concessions to private entrepreneurs, European Economic History, vol 1, eds. W.I Davidson and J.E. Harper, p.136. Latterly Athens also derived an income from her empire in the form of tribute, but in this she was atypical.〕 It took its legitimacy from the idea that "personal wealth is possessed only through delegation from the city".〔Michael Austin, Pierre Vidal-Naquet, Économies et sociétés en Grèce ancienne, Armand Colin, 2007, p. 347. See Socrates's rich Critobulus in Economics (II, 6) Xenophon: "Remissness in respect of any of these charges will be visited upon you by the good citizens of Athens no less strictly than if they caught you stealing their own property."〕 The liturgical system dates back to the early days of Athenian democracy, but gradually fell into disuse by the end of the 4th century BC,〔Christ 1990, p. 148〕 eclipsed by the development of Euergetism in the Hellenistic period. ==Principles and types== The liturgy was the preferred mode of financing of the Greek city, to the extent that it allowed them to easily associate each public expense with a ready source of revenue. This flexibility makes it particularly suited to the unpredictability of the period. This also explains its widespread use, including in undemocratic cities such as Rhodes. However, no strict uniformity is found in the specific practices of these liturgies, either geographically (from one city to another) or over time (as changing times and circumstances confront the Greek cities).〔Baslez (ed.) 2007, p. 341-342〕 One can classify liturgies into two main categories.〔Davies 1967, p. 33〕 Those associated with the liturgical or agonistic calendar (related to sporting and religious events) are mainly the ''gymnasiarchia'' (γυμνασιαρχία), that is to say, the management and financing of the gymnasium, and the ''choregia'' (χορηγία), the maintenance of the choir members at the theater for dramatic competitions. There were also many other minor liturgies. The ''hestiasis'' () was to fund the public dinner of the tribe to which the liturgist belonged;〔Demosthenes, XX = Against Leptines, 21 and Scholia of Patmos; Demosthenes XXI =Against Midias, 156 and Athenaeus, V, 185c.〕 the ''architheoria'' () to lead delegations to the four sacred Panhellenic Games;,〔Lysias XXI = Defending anonymous, 5.〕〔Andokides, I = On the Mysteries, 132.〕 the ''arrhephoria'' () to cover the cost of the ''arrhephoroi'', four girls of Athenian high society who brought the ''peplos'' to the Athena Parthenos, offered her cakes and dedicated white dresses adorned with gold,〔Lysias XXI Defending anonymous, 5.〕 amongst others. There was considerable creativity in relation to the liturgy, "and with the practicality which characterised their attitude on the subject, the cities were capable of creating new liturgies in accordance with their immediate needs, or of suppressing them temporarily or permanently.".〔 All of these liturgies are part of a religious festival〔 and were recurring ().〔Demosthenes, XX = Against Leptines 21〕 By comparison, the military liturgies were used only when needed. The main one was the trierarchy, that is to say the equipment and maintenance of a trireme and its crew for a year. The trierarch was also to assume, under the direction of the ''strategos'', the command of the ship, unless he choose to pay a concession and left the fighting to a specialist in which case the office was purely financial. Later the ''proeisphora'' was to carry the burden for his tax group or class (''symmoriai'') advancing the ''eisphora'', the contribution levied from various wealthy social classes to compensate for the costs of the war. It has also been proposed to add to this number the ''hippotrophia'' (), namely the maintenance of the horses of the cavalry instituted after the Persian Wars, but it is not certain that this liturgy actually existed.〔L. J. Worley, Hippeis: The Cavalry of Ancient Greece, Westview, 1994 pp.63-74.〕 In 355-354 BC, Demosthenes estimated the number of Athenian calendar liturgies to be sixty〔 per year. This figure is almost certainly seriously understated. The Dionysia alone required 23-32 ''choregoi'', and in the following era〔Davies 1967, p. 33-34〕 we can add ten ''hestiatores'' to this number. The Panathenaia required at least 19 liturgists per year〔Davies 1967, p. 37〕 as against 30 (or perhaps 40) for the Greater Panathenaic Games which was held every four years;〔Davies 1967, p. 36-37〕 the Lenaia annually had 5 ''choregoi'', and the Thargelia 10.〔Davies 1967, p. 34-35〕 Some liturgists were also required for other religious holidays, which must be added to the ''theoroi'' () of the Panhellenic Games and the oracle of Delphi. A careful calculation therefore reaches at least 97 civilian liturgists per year in Athens, and at least 118 in years of the Greater Panathenaia.〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Liturgy (ancient Greece)」の詳細全文を読む スポンサード リンク
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