Monday, 27 November 2023

Liturgies, the Choregic Liturgy or Choregia

In ancient Athens, a system known as the Leitourgia or Liturgy System mandated that the wealthiest citizens, those owning property worth at least 3 to 4 talents (equivalent to 26 kilograms of pure silver per talent), ought compulsorily to contribute financially to significant public works or events. The system encompassed various liturgies, including the trierarchy, the responsibility of sponsoring a trireme warship and its crew for the Athenian navy for an entire year. Additionally, several liturgies were associated with various festivals, such as the choregia, meaning "chorus-leading," which entailed the production of a chorus for the musical and dramatic festivals. The individual entrusted with this duty was called a choregos. The choregia was considered a public service performed by a wealthy citizen on behalf of the polis (city-state). A choregos (literally, "sponsor of a chorus") was responsible for recruiting, training, maintaining, and costuming the members of the chorus (the choreutai) who participated in competitive performances at the festivals. Other notable liturgies included the gymnasiarchy, which involved sponsoring a team competing in an athletic festival and providing and equipping a gymnasium for this purpose, the hestiasis ("feasting"), where the liturgist funded a public banquet for all members of his tribe, and the architheoria, the leadership of a public delegation to a foreign festival.

Liturgies emerged from the notion that Athenian aristocrats and the rich (and even metics), by virtue of their wealth, had a moral duty to provide essential public services and works for their polis, such as the financing of the construction of temples. This helped to establish a role and social relevance for the aristocracy which endured even after the emergence of democracy in Athens. The ancient Athenians had a system for selecting which citizens were to perform public service duties, known as liturgies. The first step in this process was the creation of a list of potential liturgists. This list was compiled by the deme, a small administrative sub-unit within a tribe. The deme would consider factors such as the wealth, age, and health of each citizen when creating the list.

Once the list of potential liturgists was created, it was submitted to the tribe's assembly. The assembly would then vote on who would be selected as liturgists. The vote was open to all citizens of the tribe, regardless of their wealth or status.

In some cases, the tribe would also appoint a group of citizens to oversee the selection of liturgists. This group was known as the diaeretai. The diaeretai were responsible for ensuring that the selection process was fair and that only qualified citizens were selected as liturgists.

References



The Pre-Play Ceremonies of the Athenian Great Dionysia: A Reappraisal - http://etheses.dur.ac.uk/13065/
Choral Agons in Democratic Athens, 510-400 BC
The Manipulative Mode: Political Propaganda in Antiquity: A Collection of ... - Ilja Leonard Pfeijffer, Karl A. E.. Enenkel - Google Books Peter Fawcett. (2016). “When I Squeeze You with Eisphorai”: Taxes and Tax Policy in Classical Athens. Hesperia: The Journal of the American School of Classical Studies at Athens, 85(1), 153–199. https://doi.org/10.2972/hesperia.85.1.0153 https://www.jstor.org/stable/10.2972/hesperia.85.1.0153

Democracy (Ancient Greece) - Wikipedia
Metic - Wikipedia

WATSON, J. (2010). THE ORIGIN OF METIC STATUS AT ATHENS. The Cambridge Classical Journal, 56, 259–278. http://www.jstor.org/stable/44698389

Deme - Wikipedia



Günther, J., Hahn, F. Choregia and trierarchy as profit-oriented entrepreneurships. Const Polit Econ 30, 177–193 (2019). https://doi.org/10.1007/s10602-019-09276-4
In this paper the author argues that the incentive for performing liturgies in classical Athens was financial gain, rather than for altruistic reasons. This is because the power of single-person offices was diminished by the measures introduced by the Democracy, making them less desirable for the aristocracy. The author also argues that the costs of liturgies were too high to be motivated by non-monetary rewards. Finally, the author cites past research and historical context to support their claim that financial incentives were the driving force behind liturgical spending in classical Athens. The Dramatic Festivals Of Athens (Chapter II: The City Dionysia, pp 57-125): Pickard-Cambridge, Arthur - Internet Archive

Christ, M. R. (1990). Liturgy Avoidance and Antidosis in Classical Athens. Transactions of the American Philological Association (1974-), 120, 147–169. https://doi.org/10.2307/283983 https://www.jstor.org/stable/283983

McCannon, B.C. Who pays taxes? Liturgies and the Antidosis procedure in Ancient Athens. Const Polit Econ 28, 407–421 (2017). https://doi.org/10.1007/s10602-017-9249-7

Wealth and the Power of Wealth in Classical Athens - John Kenyon Davies - Google Books

The Institution of the Choregia in Classical Athens in

Saturday, 25 November 2023

The Theoric Fund (Theorikon/Theorika)

The "theorikon" (plural: "theorika") was a fund set aside by the Athenian state in its budget for the subsidy of certain public events, including theatrical performances. The purpose of the theorikon was to make cultural and religious events, such as theatrical productions and festivals, accessible to a wider audience by providing free or heavily subsidised tickets for the poorer members of society. It was Pericles who  introduced the Theoric Fund as a means to subsidise the cost of theatre tickets for the poor. The price of a ticket to the Theatre of Dionysos was two obols, as much as a labourer earned in a day.

The Theorica (Greek: Θεωρικά), also called the Festival Fund, was the name of the public fund of monies in ancient Athens which was expended on festivals, sacrifices, and public entertainments of various kinds, as well as providing money for the largesse for poorer citizens to be able to attend the performances. Some scholars believe profits from all ticket sales and the sales animal hides from sacrifices went back into the Theoric fund; others argue it depended on the specific festival and period of history.

References

The Context of Ancient Drama: Eric Csapo and William Slater - Internet Archive
Sources: Theorikon and Entrance Fees pp. 293-7 and p.287-8

Theorika in Fifth-Century Athens - CORE

Theorica - Wikipedia

theorikon (θεωρικόν) – The Ancient Theatre Archive

θεωρικός - Wiktionary, the free dictionary
Theorica - Wiktionary, the free dictionary

Theorika: A Study of Monetary Distributions to the Athenian Citizenry during the Fifth and Fourth Centuries B.C. James J. Buchanan | Classical Philology: Vol 58, No 4

The Oxford Classical Dictionary theorika : Hornblower & Spawforth -Internet Archive

Die Staatshaushaltung der Athener : Boeckh, August - Internet Archive

ESKİ YUNANCA : DTCF (Chapter 4 The Men Who Built the Theatres by Eric Csapo) - Internet Archive

The Tangled Ways of Zeus ed. by Sommerstein, Alan H - Internet Archive

The Greek theatre and festivals: documentary studies (Entrance Fees and the Theorikon) - Internet Archive

What was the law of Leptines’ really about? Reflections on Athenian public economy and legislation in the fourth century BCE - CORE Reader

Theater of the People: Spectators and Society in Ancient Athens on JSTOR D. K. ROSELLI (2011)
In particular:  CHAPTER 3 The ECONOMICS of the THEATER: THEORIC DISTRIBUTIONS and CLASS DIVISIONS (pp. 87-117) Theater of the People - Google Books

Theorika in Fifth-Century Athens | Greek, Roman, and Byzantine Studies

Demosthenes And The Last Days Of Greek Freedom 383 322 : A. W. Pickard Cambridge - Internet Archive