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Patronage ''(clientela)'' was the distinctive relationship in ancient Roman society between the ''patronus'' (plural ''patroni'', "patron") and his ''cliens'' (plural ''clientes'', "client"). The relationship was hierarchical, but obligations were mutual. The ''patronus'' was the protector, sponsor, and benefactor of the client; the technical term for this protection was ''patrocinium''.〔Kenneth Quinn, "Poet and Audience in the Augustan Age," ''Aufstieg und Niedergang der römischen Welt'' II.30.1 (1982), p. 117.〕 Although typically the client was of inferior social class, a patron and client might even hold the same social rank, but the former would possess greater wealth, power, or prestige that enabled him to help or do favors for the client. Benefits a patron might confer include legal representation in court, loans of money, influencing business deals or marriages, and supporting a client's candidacy for political office or a priesthood. In return, the client was expected to offer his services to his patron as needed. A freedman became the client of his former master. A patronage relationship might also exist between a general and his soldiers, a founder and colonists, and a conqueror and a dependent foreign community.〔Matthew Dillon and Lynda Garland, ''Ancient Rome: From the Early Republic to the Assassination of Julius Caesar'' (Routledge, 2005), p. 87.〕 ==Nature of ''clientela''== One of the major spheres of activity within patron-client relations was the law courts, but ''clientela'' was not itself a legal contract, though it was supported by law from earliest times.〔Twelve Tables 8.10; Dillon and Garland, ''Ancient Rome,'' p. 87.〕 The pressures to uphold one's obligations were primarily moral, founded on the ''mos maiorum'', "ancestral custom," and the qualities of ''fides'' ("trust, reliability") on the part of the patron and the ''pietas'' ("dutiful devotion") demonstrated by the client.〔Karl-J. Hölkeskamp, ''Reconstructing the Roman Republic: An Ancient Political Culture and Modern Research'' (Princeton University Press, 2010), pp. 33–35; Emilio Gabba, ''Republican Rome: The Army and the Allies'', translated by P.J. Cuff (University of California Press, 1976), p. 26.〕 The patronage relationship was not a discrete unit, but a network, as a ''patronus'' might himself be obligated to someone of higher status or greater power, and a ''cliens'' might have more than one patron, whose interests could come into conflict. While the Roman ''familia'' ("family," but more broadly the "household") was the building block of society, interlocking networks of patronage created highly complex social bonds.〔Carlin A. Barton, ''The Sorrows of the Ancient Romans: The Gladiator and the Monster'' (Princeton University Press, 1993), pp. 176–177.〕 The regulation of the patronage relationship was believed by the Greek historians Dionysius and Plutarch to be one of the early concerns of Romulus; hence the relationship dated to the very founding of Rome. Romulus is said to have introduced patronage in order to form a social link connecting the two separate and naturally antagonistic bodies of ancient Roman society, the patricians and the plebeians.〔 In the earliest periods, patricians would have served as patrons; both ''patricius'', "patrician," and ''patronus'' are related to the Latin word ''pater'', "father," in this sense symbolically, indicating the patriarchal nature of Roman society. Although other societies have similar systems, the ''patronus-cliens'' relationship was "peculiarly congenial" to Roman politics and the sense of ''familia'' in the Roman Republic.〔Quinn, "Poet and Audience in the Augustan Age," p. 118.〕 An important man demonstrated his prestige or ''dignitas'' by the number of clients he had.〔Dillon and Garland, ''Ancient Rome'', p. 87.〕 The client and patron were not allowed to sue or to bear witness against each other, and had to abstain from any injury to each other. In early times, the client accompanied the patron in war, being in this respect similar to the vassal of the Middle Ages.〔 The client had to ransom the patron if the patron was taken prisoner, and to vote for the patron if the patron was a candidate for an office. The client was regarded as a minor member of his patron's ''gens'' ("clan"), entitled to assist in its religious services, and bound to contribute to the cost of them. He was subject to the jurisdiction and discipline of the gens, and was entitled to burial in its common sepulchre.〔 According to Niebuhr, if the client died without an heir, the patron inherited his property.〔 These complex patronage relationships changed with the social pressures during the late Republic, when terms such as ''patronus'', ''cliens'' and ''patrocinium'' are used in a more restricted sense than ''amicitia'', "friendship" including political friendships and alliances, or ''hospitium'', reciprocal "guest-host" bonds between families.〔Quinn, "Poet and Audience in the Augustan Age," p. 116.〕 It can be difficult to distinguish ''patrocinium'' or ''clientela'', ''amicitia'', and ''hospitium,'' since their benefits and obligations overlap.〔J.A. Crook, ''Consilium Principis: Imperial Councils and Counsellors from Augustus to Diocletian'' (Cambridge University Press, 1955), p. 22; Dillon and Garland, ''Ancient Rome,'' p. 87; Koenraad Verboven, "Friendship among the Romans," in ''The Oxford Handbook of Social Relations in the Roman World'' (Oxford University Press, 2011), pp. 413–414.〕 Traditional ''clientela'' began to lose its importance as a social institution during the 2nd century BC;〔Fergus Millar, "The Political Character of the Classical Roman Republic, 200–151 B.C.," in ''Rome, the Greek World, and the East: The Roman Republic and the Augustan Revolution'' (University of North Carolina Press, 2002), p. 137, citing also the "major re-examination" of ''clientela'' by N. Rouland, ''Pouvoir politique et dépendance personnelle'' (1979), pp. 258–259.〕 Fergus Millar doubts that it was the dominant force in Roman elections that it has often been seen as.〔Millar, "The Political Character of the Classical Roman Republic," p. 137.〕 Patronage in the late empire differed from patronage in the republic. Patrons protected individual clients from the tax collector and other public obligations. In return, clients gave them money or services. Some clients even surrendered ownership of their land to their patron. The emperors were unable to prevent this type of patronage effectively. 〔 Oxford Classical Dictionary "patronus" 〕 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「Patronage in ancient Rome」の詳細全文を読む スポンサード リンク
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