記述言語：日本語   出版者・発行元：上智大学  

平田耿二先生退職記念号

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記述言語：日本語   出版者・発行元：古代学協会  

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掲載種別：研究論文（研究会，シンポジウム資料等）  

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記述言語：日本語   出版者・発行元：学術雑誌目次速報データベース由来  

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記述言語：日本語   出版者・発行元：日本西洋古典学会  

In 421/0 B. C. the festival of Hephaistos was organized or reorganized at Athens (IG I^3 82). Many studies have generally supposed that this event along with the resumption of building of the Hephaisteion honored Hephaistos and Athena as the patron deities of metalworking and handicraft. Whereas I recognize the importance of the two gods in these areas, I contend also that too little attention has been paid to the reasons why this minor god suddenly attracted Athenian state attention and why his festival was (re)organized in the period after the end of the Archidamian War that lasted 10 years. The contents of the Hephaistia lacked features with special relation to handicraft or metalworking. Rather, the Hephaistia seems to have been a festival for all citizens, consisting mainly of tribal team races, contests, and a procession. On the other hand, a distribution of sacrificial meat for metics may be regarded as a token of Athens' gratitude for their services in the areas of handicraft and metalworking. However, the clause of the distribution bears special terms, to which little attention has been paid until now. That is, a distribution of 'raw meat'(ωμα τα κρεα). This should indicate, I think, that there were two procedures for distribution of sacrificial meat ; one for Athenian citizens, the other for non-Athenians, metics. This might be the reason why two sets of hieropoioi were exceptionally elected. Therefore, this would mean that the receivers of 'raw meat', i. e. metics, were not essentially participants of the festival and the festival aimed at exclusively Athenian citizens in a ritual sense. In the course of the fifth century the myth of Erichthonios had become systematized alongside increasing claims to autochthony, and Hephaistos has a relevant place as father of Erichthonios. Even so, this character seems to have been underestimated in studies of Athenian religion. Although there are not many sources, a few certainly exist which characterize him as Athenian mythical ancestor in cults and rites since the fifth century. The most representative of these is a rite devoted to Hephaistos at the festival Apatouria reported by Istros in the last half of the third century. Irrespective of Istros' explanation, we should recognize that in that rite Hephaistos was regarded as mythical ancestor as a rite for him was added to the great ancestral festival Apatouria. Besides, although this relation between Hephaistos and the Apatouria has been supposed to be very ancient in origin, such an inference is not based on any certain sources. It would be more appropriate to infer that the relationship was not formed until the fourth century when state concern for phratries was increased. In 451/0 B. C. Pericles' citizenship law was enacted, and thereafter it played an important role in deciding Athenians' identity alongside the tradition of Athenian autochthony. However, there was an inconsistency between these two concepts. Autochthony was the claim to be born from the earth, i. e. born from unisexual (maternal) reproduction, while on the other hand Pericles' citizenship law required two citizen parents, i. e. father and mother. In this point, the claim to autochthony had not a function to keep Athenians observing the law. When the 10 years-long war ended, Athens felt a need to tighten up and reintegrate her citizen body. It was the Hephaistia that was utilized for this purpose. An especially important point of the Hephaistia is that the festival was devoted not only to Hephaistos but also to Athena. The Hephaistia honored Hephaistos and Athena as the mythical father and mother gods of autochthonous Athenians rather than as the patron deities of metalworkers and craftsmen. Through participation in the festival, it was intended to make Athenians reconfirm that their citizenship was also obtained through their lawful parents in the same way as their autochthony through their ancestral gods. In addition, there was an intention to make Athenians reconfirm and reintegrate their membership through rites consisting of tribal actions, on the other hand to fix the boundary between citizen and metic. Consequently, the enactment of the Hephaistia in 421/0 B. C. was an art of religious politics aimed at Athenian citizens. In this point, the Hephaistia may be contrasted with other Athenian major cults such as the Panathenaia (at which not only citizens but also metics, the allies of Athens and even non-Greeks took part in the procession and which was used for religious propaganda for the Athenian Empire), and the cult of the Two Goddesses of Eleusis (which urged all Greeks to offer their first fruits).

DOI： 10.20578/jclst.47.0_32

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記述言語：日本語   出版者・発行元：公益財団法人史学会  

The cult of the healing god Asklepios was a very popular one in the Greco-Roman world. The so-called Telemachos monument (SEG. XXV. 226) tells a story about the introduction of this god in Athens in 420 B.C. We already have many studies about Asklepios, but very few of these studies present an appropriate view concerning the significance which the introduction of Asklepios had on politics and religious activities in Athens in the last half of the fifth century. In conclusion, the author argues that the introduction of Asklepios in Athens was a religious policy to reconstruct the Athenian religious piety which had been squashed by the great plague. The new festival for Asklepios involved the following major themes. The Epidauria, the new festival for Asklepios, was an attempt to link the god Asklepios with the Eleusinian goddesses. Such an association would strengthen the Eleusinian cults by providing the Greek people, especially the Delian League, a concept they could easily identify with. In turn, this plan was supposed to provide Athens with a revival from the plague, and to encourage her allies to dispatch offerings of "first fruits" to Eleusis. The introduction of the festival and the construction of a shrine were carried out in cooperation with the Epidaurian priests, Eleusinian priests and Telemachos, all according to a detailed plan. But conflict arose between the Kerykes and Telemachos. The problem involved the enlargement of the Asklepieion, the sanctuary of Asklepios in the city. Telemachos' motive for an enlargement of this site would have concerned the establishment of the healing cult. Finally, this incident clearly identifies the religious changes that were occurring at this time. Furthermore, the multiplicity of values held by the people of Athens during this period can also be identified.

DOI： 10.24471/shigaku.106.12_2101

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総ページ数：222p   担当ページ：pp.23-41.   記述言語：日本語  

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担当ページ：pp.266-282.   記述言語：日本語   著書種別：学術書

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記述言語：日本語  

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掲載種別：記事・総説・解説・論説等（その他）  

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添付ファイル： 2020 March_多文化社会研究第7号＿もう一つのパルテノンフリーズ.pdf

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掲載種別：書評論文，書評，文献紹介等  

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記述言語：日本語   掲載種別：速報，短報，研究ノート等（大学，研究機関紀要）   出版者・発行元：愛媛大学法文学部附属四国遍路・世界の巡礼研究センター  

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記述言語：日本語   出版者・発行元：白山史学会  

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記述言語：日本語   掲載種別：速報，短報，研究ノート等（大学，研究機関紀要）  

添付ファイル： 2017March 資料学プロジェクト_アスクレピオス.pdf

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記述言語：日本語   出版者・発行元：山川出版社  

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記述言語：日本語   掲載種別：書評論文，書評，文献紹介等  

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記述言語：日本語   出版者・発行元：公益財団法人史学会  

DOI： 10.24471/shigaku.120.1_118

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記述言語：日本語   出版者・発行元：公益財団法人史学会  

DOI： 10.24471/shigaku.118.1_146

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記述言語：日本語   出版者・発行元：青木書店  

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記述言語：日本語   出版者・発行元：公益財団法人史学会  

DOI： 10.24471/shigaku.113.11_1927

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開催年月日： 2021年7月

記述言語：日本語   会議種別：口頭発表（招待・特別）  

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開催年月日： 2021年3月

記述言語：英語   会議種別：口頭発表（一般）  

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会議種別：口頭発表（一般）  

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記述言語：日本語   会議種別：口頭発表（一般）  

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記述言語：日本語   会議種別：シンポジウム・ワークショップ パネル（指名）  

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記述言語：日本語   会議種別：口頭発表（一般）  

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記述言語：日本語   会議種別：口頭発表（招待・特別）  

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記述言語：英語  

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記述言語：日本語   会議種別：公開講演，セミナー，チュートリアル，講習，講義等  

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記述言語：日本語   会議種別：公開講演，セミナー，チュートリアル，講習，講義等  

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会議種別：口頭発表（一般）  

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会議種別：口頭発表（招待・特別）  

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会議種別：口頭発表（一般）  

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記述言語：日本語   会議種別：口頭発表（一般）  

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人文社会科学研究科（修士課程） / 専門教育科目（大学院）

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人文社会科学研究科（修士課程） / 専門教育科目（大学院）

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