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<Articles>Festivals in the Ancient Greek World and the Panegyric: An Analysis of Aelius Aristides' Panathenaic Oration (Special Issue : Festival)
No full text本稿は、紀元二世紀のギリシア人弁論家アイリオス・アリステイデスが著した祭典演説『パンアテナイア祭演説』を、従来軽視されてきた祭りの文脈、特に古代ギリシアにおける祭りの重要な構成要素である競技の観点から捉え直すことで、当時の祭りと言論の関係を明らかにする。都市アテナイの伝統的祝祭であるパンアテナイア祭を舞台とする同弁論は、古典期の軍功をはじめとするアテナイの優越性を称賛するものだが、その事績は、他都市や同じアテナイ人の祖先を相手とする競技としてしばしば語られている。このような語りは、かつてのプレゼンスを失い変容していた同時代のアテナイを鼓舞する一方で、同弁論自体が、名誉獲得を目指すアリステイデス自身の競技として位置づけられる。以上により、祭りの重要なファクターである競技の要素を有機的に組み込んだ弁論によって、祭りの場ならではの政治的言論空間が提示されえたことが判明する。This paper reinterprets the relationship between ancient Greek festivals and their panegyrics through a reassessment of Aelius Aristides' Panathenaic Oration, composed in the second century AD. Specifically, the analysis centers on features of agonistic competition, an essential component of ancient festivals. Considerable research has been conducted into ancient Greek festivals, with a significant focus on their ritualistic aspects. However, adequate attention has not been directed towards the panegyrics that were an integral part of the celebrations. In particular, these speeches have only been investigated in terms of their rhetoric and structure or as political messages devoid of the context of the festival. The Panathenaic Oration written by Aelius Aristides, which is the subject of this paper, extensively praises the mythical and historical achievements of Athens, specifically its military exploits during the classical era. Previous scholarship has emphasized Athen's history or its recounting in the Roman imperial period with little regard to the festive context. This study, therefore, explores the correlation between the oratory and the festival context, especially the use of agonistic analogy that is scattered throughout the Panathenaic Oration. In Aristides' Panathenaic Oration, he often compares Athenian military actions such as the Battle of Marathon during the Persian War metaphorically with and agonistic competitions, like foot races, during festive occasions. Depicted similarly are Athenians competing against the Greek cities of Sparta and Corinth. Furthermore, Aristides describes the Athenians as also competing against their own ancestors. This description seems to have been deeply conscious of the context of Panathenaea, the primary festival in Athens characterized by its various competitive contests. Next, I examine this narrative's importance and the background of Athens' transformation in the mid-second century when the speech was produced. This period of change resulted in a loss of Athenian influence, including the decline of the Attic dialect, according to other historical sources. It was within this context that the games parable in the speech aimed to motivate contemporary Athens to revive its cultural heritage and surpass its earlier accomplishments. The account was important because Aristides himself, on the path to recovery from illness, was also participating in the speech competition to enhance his reputation as a rhetor. Conventionally, panegyrics during festivals have been considered a combination of declamatory speech with rhetorical flourishes and political oration without heavy emphasis on the festive background. This paper presents evidence that the competitive element that was an essential part of festivals served as a crucial link between the two categories. As Burckhardt argued, the spirit of agôn that pervaded ancient Greek society provided a unique opportunity for political discussion during festivals. The competitive elements of the speech and the agonistic framework of the festivals facilitated this environment
<Review Articles>The Status of Freedmen and Its Changes in Perge during the Roman Imperial Period
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<Articles>Past and Present in the Second Sophistic: In the Case of Aelius Aristides
No full text本稿は、紀元2世紀のローマ帝国下に生きたギリシア人弁論家アイリオス・アリステイデスを事例に、当時盛んに語られた古典期（前5-前4世紀）の過去がどのように描かれ、また、現実社会とどのような関係を有するのかに迫ることで、いわゆる「第二のソフィスト」と呼ばれる知識人層たちによる活動の性格を改めて考察するものである。過去を語る行為自体に焦点を当てた結果、テクストで語られた過去の分析を掘り下げてこなかった先行研究に対して、本稿は、人々の調和に関するアリステイデスによる2 篇の政治弁論を題材に、弁論に描かれる過去と現在の関係を体系的に検討した。その結果、弁論家にとって古典期の過去は、ただ礼賛すべきものではなく、競合し乗り越えるべきものとして描出されていることが明らかとなった。また、弁論家個人としても、過去の著述家に対抗しようとする意識が看取され、この点で、過去を指向する「第二のソフィスト」の活動に関しては、単なる陶酔や現実逃避というよりは、ギリシア知識人としての競争意識が根底にあったと結論づけられる。This paper argues the nature of the Second Sophistic in the high Roman Empire, exploring how the classical past to which many Greek writers frequently referred was described and how the past was contrasted to the contemporary society, based particularly on orations by Aelius Aristides, one of the most illustrious orators in the second century, Focusing on the act of recounting the past rather than the content of the past described in the texts, previous researches have clarified that the Greeks recognized the classical past as a basis of their own identity and that many of them maintained or improved their social status by narrating the past as cultural capital. But, since scholars have emphasized the importance of rhetoric in the works of the Second Sophistic and on the aspect of the performance of the speakers, the narrated past itself has not been systematically investigated. However, a recent study insists on correspondences between the narrated past and the contemporary world and, as a result, indicates the possibility of further text examination. This article attempts, therefore, to expose the relationship between the past and the present more clearly with a systematic inspection of the two political orations of Aristides, “To the Rhodians: Concerning Concord”（Aristid. Or. XXIV）and “Concerning Concord”（Aristid. Or. XXIII）. Although Aristides expresses some opinions expedient for the Roman rule in both orations, on the whole he underlines affairs of pride as a Greek. In this way, he depicts the classical past not only as confirmation of the people's identity but also as a competitor which they should emulate and even strive to surpass. This competition with the past mattered to the orator himself too. Undoubtedly, Aristides kept in mind some distinguished writers or speakers who in the past had made addresses on the same subject. Accordingly, we should understand the past to which sophists referred not as mere nostalgic inclination, but as a kind of foil which indicated the present Greeks' superiority
<Articles>Civic Cultural Capital in Roman Asia Minor, Focusing On Its Economic Sustainability
No full textローマ帝政前期の属州都市において, 公共建築物の造営などの公的事業は, しばしば富裕な都市有力者の私費によって賄われたが, 本稿が対象とする小アジアのギリシア都市はその慣行が顕著にみられる一方で, 紀元二世紀を通して, 主たる事業が建築物の建設から祝祭の開催に移行したことが知られる。先行研究は, かかる現象に対して, 都市有力者の視点を重視してきたが, 本稿では, 公共建築物と祝祭を都市に対して文化的のみならず, 経済的な価値を供給する文化資本とみることで, 受益者たる都市社会にとっての両者の意義に迫る。都市にとって, 両者は二項対立的なものではなく, 商人の場所代として公的収入をもたらす建築物, および市場を目的とする商人を引きつける祝祭が組み合わされて初めて, 都市の経済的活況という持続的価値が生じることとなった。さらに, その経済的価値は, ギリシア都市としての名誉に関わる文化的価値をも相補的に高めていたのである。/ This paper examines the significance for Greek cities in Asia Minor of public buildings and festivals that flourished as public benefactions provided by civic elites. Generally, it has been acknowledged that during the second century AD, the most popular benefaction conferred by the elites in Asia Minor gradually changed from public buildings to festivals. Previous studies have put emphasis on the meanings of the change for the elites who made the benefaction. In this article, I regard instead the public buildings and the festivals as cultural capital, and then I try to clarify how the cities as beneficiaries of the cultural capital employed it and what kind of profit they gained through its operation. Cultural capital in this context is a notion of modern cultural economics. In the field, cultural capital is defined as, “an asset which embodies, stores or provides cultural value in addition to whatever economic value it may possess.” Though there was no identical concept in ancient times, as the words of ancient writers reveal, public buildings and the festivals were in fact of cultural and economic importance for Greek cities. And this notion enables us to argue the sustainability of cultural phenomenon not only from an economic point of view but also by examining correlations and alterations of the cultural and economic value of capital. Therefore, if we adopt the viewpoint of the operation of cultural capital by cities, it is possible to approach grasping the significance of sustainable benefactions such as buildings and the festivals for civic communities. In this paper, I discuss particularly economic aspects of cultural capital. Firstly, I examine circumstances in the second century AD regarding the providing of public buildings and the economic benefit that the buildings brought to cities. At the beginning of the second century, as Pliny the Younger informs us, people in Bithynia abandoned construction of some new buildings before their completion principally due to fiscal problems. Several Roman legal sources concerned with the situation in the first half of the second century also confirm that there was a move to restrict cancellation of construction that had been caused by faulty financial management. So, we can recognize that cities in the period had difficulty supplying new construction due to fiscal problems. Public buildings would normally bring certain economic benefits to cities. For example, we can confirm from an inscription in first-century Aphrodisias that a public workshop contributed to an increase of city revenue. In addition, a second-century inscription from Magnesia am Maeander reveals that the merchants or sellers who did their business in a public bath of the city paid a part of their income as a kind of rent for doing business in a public place to the civic organization. Next, I address the economic problems of the festivals, which became popular as benefactions, replacing buildings during the second century. While financial control of buildings was lax, that for festivals in the second century was relatively sound. For instance, in the reign of Hadrian, C. Iulius Demosthenes of Oenoanda established a foundation for a new musical festival that was based on lending money with interest. As long as the system was maintained, funds for the festival could be collected sustainably. Festivals also yielded economic benefit for the cities. Usually, a market was held at the time of a festival of a polis. In other words, the occasions for festivals attracted not only spectators or worshipers, but also merchants or traders to the city. Given this fact and the above consideration about public buildings, the civic income would increase by the amount of the fees that the merchants paid for a place to do business in a public building during the festival. Consequently, establishing and holding a festival caused the economic revitalization of the whole city, including a rise of revenue from the use of pre-existing public buildings. Behind the switch from buildings to festivals as popular benefactions during the second century, we can assume with certainty that the cities became able to attract more people including merchants and traders to their own festivals because in the early second century Hadrian fixed the general flow of people by regulating the schedule of festivals in the Greek world. I have drawn the following conclusions. Contrary to the understanding of previous researchers that buildings and festivals were dichotomous from the perspective of influential benefactors, if we see the matter of benefaction from the viewpoint of cultural capital, which cities stored and managed sustainably, we can see that through a combination of buildings and festivals, economic value grew, and in consequence, this brought economic profit to the cities. Moreover, with the increase of the economic value of this cultural capital, the value of cultural capital related to the civic pride and distinction would complementarily rise
<Articles>Viewing Inscriptions through Speech-Act Theory: A Study of Historical Source
No full text碑文は, まぎれもなく西洋古代史研究にとって必要不可欠な史料であるが, 近年, モノとしての碑文の側面に注目が集まっているように, 文学的史料以上に多角的な視点が求められている。そのような中, 碑文のテクストに関して, 言語行為論という元は哲学において発展した理論の導入が図られている。ある主体が何かを述べることによって, 単に出来事を報告するのではなく, 同時にその発言そのものによって何らかの行為を果たすという言語行為論の観点は, 1990年代以降, 碑文を用いた研究を契機として, 徐々に西洋古代史研究に取り入れられつつある。本稿では, 現在に至る言語行為論を用いた研究の発展を跡づけるとともに, 碑文史料における言語行為論の可能性の射程, 限界を見定めることが目指される。従来, 碑文の本質として永続性・公開性が説かれてきたが, かかる本質を踏まえて, 言語行為論の観点で碑文を眺めるならば, 碑文の文言は文学的史料以上に, 単なる記録にとどまらないことが判明する。当時の人々による碑文の認識, 識字率, そして言語行為論の適用範囲といった問題はあるものの, 碑文は, そのモノとしての空間の占拠と相まって, 言語行為を通した他者への影響という点での権力を, 広範にわたって行使する機能を果たしていたのである。This paper examines the possibilities and the limitations of applying Speech-Act Theory to historical research based on inscriptions. Inscriptions are an essential source for any research of ancient history. In recent years, an increasing number of researchers have studied inscriptions not only as literary sources but also as monuments. Subsequently, we need to examine inscriptions from a wider variety of perspectives than the literary sources of ancient writers. Since the 1990s some scholars of inscription texts have tried to introduce Speech-Act Theory, developed by linguistic philosophers, into their study of ancient history. Speech-Act Theory addresses the ways in which words can carry out actions through their sense, not perform an action in and by words. Until now it has been argued that the two essential factors of an inscription are its eternity and its accessibility. Based on these elements, if we view an inscription through Speech-Act Theory, we realize that inscriptions were a more dynamic medium than literary sources. Although there are some limitations, such as the ancients' perception of inscriptions, their literacy and the range of applications of the theory, this paper insists that with their spatial occupation as monuments, inscriptions functioned to exert power widely throughout a society, by means of influencing others and changing the world through speech-acts
<Book Reviews>Arjan Zuiderhoek, The Politics of Munifi cence in the Roman Empire: Citizens, Elites and Benefactors in Asia Minor, Cambridge: Cambridge University Press, 2009
No full text<Articles>Spectacle and City in Roman Asia Minor : A Case Study of Aphrodisias
No full text本稿は、元首政期ローマ帝国下の小アジアで増加した、競技祭としての見世物の分析を通して、当該期におけるギリシア都市の実態に迫る。とりわけ、都市アフロディシアスを事例とし、碑文史料に基づき既存の「ギリシア風競技」と剣闘士競技に代表される「ローマ風競技」との関係性を問う。まず、同市の見世物に集う人々の実態を確認した上で、他都市に赴く「ギリシア風競技」の競技者に対する顕彰碑文を検討し、同競技を都市間競争という地域的文脈に位置づける。そして、同競技における皇帝を主とするローマ中央との関係を示唆する要素、および剣闘士競技自体も、ローマの権威を付与する点で都市間競争に寄与していたと考える。結果として、「ギリシア風競技」と剣闘士競技は、ともに見世物として都市間競争という文脈において、ローマ中央との関係を構築する機能を共有していたことが判明し、見世物からみるギリシア都市の新たな像の一端が提示される。In Roman Asia Minor, which has recently been the focus of many researchers, an "agonistic explosion, " which refers to the sudden increase in competitions as spectacles, occurred. In this paper, I take up this historical phenomenon in an attempt to consider spectacles in Asia Minor as a point of intersection between Greek and Rome in the regional and empire-wide context and then to clarify the actual condition of a Greek city under Roman rule. Formally, spectacles in Roman Greek cities are divided into two types, on the one hand, "Greek games, " which had been held since the Classical period, and on the other hand, "Roman games, " especially gladiatorial competitions, which had been brought from Italy. Previous studies also have distinguished their subject matter based on this categorization. So the two types of the games have been understood as separate. While "Greek games" contributed to an emphasis on Greek identity, "Roman games" were a point of cultural contact between Greek and Rome where both values were assimilated. But if we consider the common feature of spectacle as a place which people from inside and outside a community met, we should examine the two games together. Concentrating on the common element of spectacle, this article approaches the reality of spectacle in a Greek city that has previously been overlooked, by focusing on Aphrodisias, a city of southwest Asia Minor, as a case study. Firstly, I investigate people from other cities who gathered for spectacles in Aphrodisias on the basis of seat inscriptions that were discovered at buildings used for spectacles in Aphrodisias and honorific inscriptions concerning joint sacrifice accompanying the spectacles. As a result, I point out that people of neighboring cities assembled there. However, this is not the only relationship among cities that can be seen in these spectacles. Of the honorific inscriptions for "Greek games" competitors, certain ones list festivals of other cities at which the honored competitors had triumphed. Analyzing comprehensively the festivals that were listed on the inscriptions from Aphrodisias, the cities from the province of Asia, and the cities from the province of Achaia, we discover that, just as in the other cities of the province of Asia, the largest number of festivals mentioned in inscriptions from Aphrodisias are from the province of Asia, to which Aphrodisias herself belonged, but the rate of festivals of Achaia is smaller than the other cities of the province of Asia. To sum up, considering the regional context of intercity rivalry in Asia Minor and subjective nature of the involvement of the city in honoring the competitors, it becomes clear that the "Greek games" of Aphrodisias functioned as a method for inter-city competition in the respect that the honoring of outstanding competitors with inscriptions was connected with the honor of the city. In addition, the "Greek games" were related in various ways to the Roman authorities such as the emperors or the officials of the city of Rome. Generally, these have been recognized as one of the ways that Greek cities proved their loyalty to Rome through the imperial cult, but since Aphrodisias at least appealed to other cities to recognize the authority of Rome, as can be seen in its "Archive Wall, " we can also see elements in the " Greek games" that suggest a similar connection with the authority of Rome. The imperial cult by which many cities subjectively constructed a relationship with the Roman authorities was initiated by the Greeks themselves and was later practiced competitively. In fact, it was the gladiatorial games that were deeply related to the imperial cult. By the inscriptions from Aphrodisias, we can perceive how the gladiatorial games were important for the imperial cult at the city level. As I have already pointed out, the prestige of Rome contributed to inter-city competition and these popular games also served to improve the honor of the city by reinforcing the relationship with the Roman authorities. Consequently, it was precisely because the spectacles that they held included people of other communities that both the "Greek games" and " Roman games" served in common as a method for competing cities to construct a connection with the Roman authorities. This paper clarifies the picture of Greek cities that at least in the sphere of spectacles attempted to demonstrate their loyalty to Rome and use its prestige as a link to their own honor. The result of this study will undoubtedly provide help in creating a dynamic portrait of Greek cities in the Roman period as other recent studies have attempted to do
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