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LOGISTAE 100.00%
The name given at Athens to a board consisting originally of thirty, subsequently of ten members, who, in conjunction with another board, the ten euthyni, and their twenty assessors, received from magistrates, at the expiry of their term of office, the accounts of their administration. (See EUTHYNA.) This was especially important with those magistrates through whose hands public money passed. Both boards were originally chosen by show of hands; later by lot. One member was elected from each phyle, the assessors of the euthyni were appointed by free choice. The logistae, were the supreme authority to whom outgoing magistrates submitted their accounts. The euthyni examined the several details, notified, when necessary, those who were liable, and returned the accounts to the logistae with a report on their merits. Magistrates who had nothing to do with public money only gave an assurance to the logistae that they had received and paid nothing. If the accounts were approved, and no charge was brought after the public proclamation by the logistae, they gave the magistrate his discharge. In the other alternative they referred the case to a court of justice in which they were themselves presidents. The prosecution was entrusted to ten synegori or counsel for the State, who were chosen by lot and sat with the logistae. The final decision rested with the Heliastic court. (See HELLAeA.)
EUTHYNA 71.52%
All officials at Athens without exception were bound, at the expiration of their term of office, to give an account of their administration. The authorities to whom it was given were the Logistae, supported by ten Euthyni. (See LOGISTAe.) Within thirty days after the term of office had come to an end, these functionaries issued, to all whom it might concern, a public notice to lay before them any complaints they might have to make against the retiring officials. In case such complaints were made, the matter was brought to an issue by legal procedure. No official was allowed to leave the country, or take any measure affecting his property, or take another office, before his account was given [Aristotle, Const. of Athens, 48].
A term applied at Athens to either an ordinary or extraordinary service, which the State imposed on its wealthier citizens in accordance with a regular rotation. The ordinary services, which citizens whose property amounted to more than three talents [£600] were required to perform, are: (1) the Choregia, the most expensive service of this kind, involving the equipment of a chorus (q.v.) for its musical competitions at public festivals, which were accompanied by theatrical and musical performances. (2) The Gymnasiarchia, which imposed the obligation of training in the Gymnasia the Competitors for the gymnastic contests, supplying them with proper diet while they were in training, and providing at the games themselves for the requisite arrangement and decoration of the scene of the contest. The most expensive type of this form of service was the lampadarchia, the equipment of the torch race (q.v.), which in one instance [recorded in Lysias Or. 21 § 3] cost twelve minae [£40]. (3) The Architheoria, or superintendence of the sacred embassies (theoriae) sent to the four great national festivals, or to Delos and other holy places. In this case the State contributed part of the expense. There were other leitourgiai confined to the separate tribes and domes, such as the entertainment of members of the clan on festal occasions. The most expensive of all was the extraordinary leitourgia called the trierarchia, which was necessary only [or rather mainly] in times of war. This involved the equipment of a ship of war, and was required of the wealthiest citizens only. Before the Persian Wars the equipment of the forty-eight to fifty ships of the Athenian navy of that time devolved on the naucrariae (q.v.). When the number of the fleet was increased, the necessary number of trierarchs was nominated in each year by the strategi. The State provided the vessel, i.e. the hull and mast; and every trierarch had to fit out this vessel with the necessary equipment, to keep it in readiness for the year, and to man it with a complete crew of oarsmen and others. The State supplied pay and provision for the crew, though the sum paid did not always suffice for the purpose; it afterwards supplied the furniture of the vessel also. To lighten the expense, which amounted to between forty minoe and a talent (£133-£200), it became allowable, about 411 B.C., for two persons to share it. Afterwards, in 358, twenty symmoriae (q.v.) were instituted, i.e. companies consisting of sixty citizens each, with a committee of the 300 wealthiest citizens at their head; the 300 distributed the expense over the individual symmoriae in such sort that the cost of a single trireme was shared by a greater or less number of citizens. Lastly, about B.C. 340, the incidence of the burden was regulated by a law introduced by Demosthenes, whereby all citizens, with the exception of the poorer classes, bore the expense in proportion to their property. Thus property [or rather, taxable capital] amounting to ten talents imposed the obligation of equipping one vessel, twenty talents two vessels, and so on. Those who had less than ten talents were to club together and to make up that amount among them. The time of service lasted, as has been already stated, for one year. On its expiration, the trierarch, who had looked after the vessel, was responsible to the Logistae (q.v.) for the condition of the vessel, and had to hand in his account of the expenditure of the sums paid by the State. Another board, the epimeletai of the neoria (the inspectors of the dockyards), superintended the regular fulfilment of the duties of the trierarchs, and were armed for this purpose with compulsory powers. No one was compelled to undertake more than one leitourgia at the game time, or two in two immediately successive years. The only persons exempt from the trierarchy were the archons, unmarried "heiresses," and orphans up to the end of the first year after they had come of age. The obligation to see that the leitourgia was discharged in each particular case fell on the tribe concerned. If any one considered that he had been unfairly chosen for this duty, and a wealthier person passed over, he could resort to the form of challenge to exchange properties known as the antidosis (q.v.)). [Cp. Introduction to Demosthenes, Adv. Leptinem, ed. Sandys, pp. ii-xviii.]
Type: Standard
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