equipment of ships, which entailed also the obligation of personal
service on those by whom the triremes were fitted out. Personal
service was indeed the characteristic of all liturgies, a property-
tax, which was not yet invented, alone excepted; and this, though
bearing the name, has not the features, of a liturgy. Of the
extraordinary liturgies, the trierarchy was the most important. It
was of very early origin. Boeckh observes [280] that it was mentioned
in the time of Hippias. At the period of which we treat each vessel
had one trierarch. The vessel was given to the trierarch, sometimes
ready equipped; he also received the public money for certain
expenses; others fell on himself [281]. Occasionally, but rarely, an
ambitious or patriotic trierarch defrayed the whole cost; but in any
case he rendered strict account of the expenses incurred. The cost of
a whole trierarchy was not less than forty minas, nor more than a
talent.

VIII. Two liturgies could not be demanded simultaneously from any
individual, nor was he liable to any one more often than every other
year. He who served the trierarchies was exempted from all other
contributions. Orphans were exempted till the year after they had
obtained their majority, and a similar exemption was, in a very few
instances, the reward of eminent public services. The nine archons
were also exempted from the trierarchies.

IX. The moral defects of liturgies were the defects of a noble
theory, which almost always terminates in practical abuses. Their
principle was that of making it an honour to contribute to the public
splendour or the national wants. Hence, in the earlier times, an
emulation among the rich to purchase favour by a liberal, but often
calculating and interested ostentation; hence, among the poor,