抄録
In this paper the author discusses whether the phratries could organize all citizens of classical Athens. Though this problem has been referred to by almost all scholars who are concerned with the Athenian phratries, their argumentation is far from persuasive. Having divided the evidences into five groups, the author investigates them one by one, and concludes that in classical Athens the phratries could organize all citizens. His arguments are as follows. (1) Attic citizenship decrees, where the enrolments in the phratries as well as the denies and the tribes are usually inscribed. Four decrees, which do not refer to the phratries(Demosth. LIX 104; ML 94; SEG III 70; SEG XVI 42), show just the fact that the formula was not firmly established during the early years, as M. J. Osborne inferred. (2) The evidences which suggest that the enrolment in a phratry was a necessary condition for the acquisition of Athenian citizenship(Demosth. LIX 122 ; Lys. XXX 2; Plut. Pericles 37; Demosth. XXXIX 31, 34; Demosth. XL42, 48). (3) The evidences on the procedure of the enrolment of Athenian phratries (cf. Sadao Ito, The Enrolment of Athenian Phratries. Legal History Review 31, Tokyo, 1982). The membership of the phratries is almost the same as the demes regarding sex, age and birth. This fact suggests that enrolment in a phratry was the preliminary step for enrolment in the civic body. (4) Dracon's homicide law(ML 86). Phrateres play a certain part in Athenian criminal law. This fact is only possible on the assumption that all citizens were enrolled in the phratries. (5) Two pieces of evidence, which seem to be contrary to the above-mentioned conclusion, are invalid. a) Arist. Ath. Pol. 42. 1. It is because the description is concerned with enrolment in the deme that the phratry is not referred to in this passage. Attention is also to be paid to P. J. Rhodes' remark that Aristotle sometimes fails to tell the whole truth in the second part of this book. b) Aristoph. Ran. 420-423. The ridicule of Archedemos could be effective, when it implied that he had no qualification for citizenship. It is thus induced from the passage that Archedemos was not introduced to phrateres that a citizen used to be enrolled in a phratry. Athenian citizens were all enrolled in phratries. The phratries of classical Athens were composed of legitimate sons of citizens(Isae. VII 16). It is concluded from these two facts that Athenian citizens had to be legitimate by birth, and that even bastards whose parents were both Athenians had no qualification for citizenship. The civic body of classical Athens was extremely exclusive.
