<論説>「エトノス」に基づくアカイア連邦の公職制度と統合政策 : 古代ギリシアの共同体を捉える新たな視角

Abstract

古代ギリシアにおいて複数の共同体から構成された「連邦」は、ポリスの相対化を試みる近年の研究動向の中で注目されるが、依然ポリスのみを単位とした見方に規定されている部分がある。しかし、ヘレニズム時代のアカイア連邦の公職制度、特にノモグラフォイ職を加盟ポリスに割り当てる原則の問題は、そのような見方からは説明できない。その問題に対して、本稿は地域的アイデンティティに基づいた共同体「エトノス」という単位が有効であると考察した。そして、「エトノス」という単位による分析からは、アカイア連邦が複数の「エトノス」から成り、公職制度において「エトノス」に配慮していたことが示された。さらに、碑文における「アカイア人のコイノン」という文言の用例と連邦の議会制度改革の経緯から、連邦の「エトノス」に対する統合政策を考察し、アカイア連邦が「エトノスの連邦」を志向していたことを明らかにした。

In ancient Greece, the polis was an important community but only one of Several. There were various communities in ancient Greece in addition to the polis that we must also pay attention to in order to understand ancient Greece as a whole. Recently, many studies have been concerned with such communities. The federated Greek states are one of the most appropriate objects of study because they were formed out of many communities, for example the Poleis, but also had a governing organization independent of the member communities. Studies of the federated Greek states, however, are still being conducted from the viewpoint of polis. Because of this, some issues remain unexplained. One of them, which I consider, is how an official of the Achaean confederacy called the nomographoi was allotted to member Poleis. Previous studies have regarded a district formed of Poleis, the synteleia, as the only unit of the allotment. There has not been sufficient evidence to support this conclusion. To compensate for this lack of evidence, I analyzed the home poleis from which all of the officials, and not only the nomographoi, in the Achaean confederacy came. In the analysis, I discovered a tendency that almost all officials came from specific Poleis. The cause of this bias cannot be explained from a viewpoint based on the polis alone. In this article, I propose that ethnos is an effective perspective for solving this problem. Previously ethnos was regarded as referring to primitive tribes that existed prior to the appearance of the polis, but nowadays ethnological studies have reinterpreted the ethonos as referring to members of a community with common identities, for example ancestry, culture and history, etc. The distinguishing feature of this interpretation is that such identities were acquired and constructed. But, at the same time, it means that the communities were fluid and changeable according to circumstances. So, before attempting an analysis based on the concept of ethnos, I must provide a definition of ethnos by determining the common elements that determine identity and then ascertain the existence of ethnos in the Achaean confederacy. In this article, I regard ethnos as a community based mainly on regional identity. Then, I observed that there were at least seven ethne in the Achaean confederacy, i.e., Arcadia, Achaea, Elis, Messenia, Lakedaimon, Argolid and Isthmus, and that the members of each ethnos tended to take concerted action. Analyzing the problem of the allotment of all officials in the Achaean confederacy from the perspective of ethnos, I was able to demonstrate that they were allotted to specific poleis from each ethnos, for example Megalepolis in Arcadia, Sikyon in Isthmus, etc. It can be surmised that the allotment of officials in the Achaean confederacy was based on the ethnos as a unit. The Achaean confederacy was thus composed of not only Poleis but also ethne. Because the Achaean confederacy included many ethne, policies to integrate them into a single confederacy were necessary. In this article, I consider such policies through two approaches, the usage of the phrase achaean koinon in inscriptions and the reform of the federal meeting. The words achaean koinon were used mainly by the Achaean confederacy itself and the objects on which these inscriptions with these words are found were erected in areas where they would have been seen by many people. The usage of achaean koinon in inscriptions, therefore, shows the policy of the Achaean confederacy to publicly proclaim to the outside world that the confederacy was the koinon (common property) of the Achaeans. On the other hand, reform of the federal meeting showed internal policy making. Philopoemen, the leader of the confederacy, changed the location of the synodos (regular meeting), which had been held only at Aigion, the political and religious centre of the Achaean ethnos. By this reform, the synodos came to be held in turn among member Poleis. The reform was surely a policy aimed at members of ethne other than Achaea. It was due to the existence of ethnos that Achaean confederacy had to employ those two integration policies. From the above, I have demonstrated that the confederacy took not only polis but also ethnos into consideration. That is to say, there was a multilayered structure where various communities coexisted and considered each other's interests. Hereafter, we should treat Greek communities as being based on such a structure. The ethnos would be an especially effective perspective for other communities and not only the federated states. From this perspective, I think that the ancient Greek world will manifest an aspect unlike that previously seen.