Polis


Polis (/ˈpɒlɪs/, US: /ˈpoʊlɪs/; Greek: πόλις, Ancient Greek pronunciation: [pólis]), plural poleis (/ˈpɒleɪz/, πόλεις, Ancient Greek pronunciation: [póleːs]), means 'city' in Greek. In Ancient Greece, it originally referred to an administrative and religious city center as distinct from the rest of the city.[1] Later it also came to mean the body of citizens under a city's jurisdiction. In modern historiography the term is normally used to refer to the ancient Greek city-states, such as Classical Athens and its contemporaries, and thus is often translated as 'city-state'. The poleis were not like other primordial ancient city-states such as Tyre or Sidon, which were ruled by a king or a small oligarchy; rather, they were political entities ruled by their bodies of citizens.
The Ancient Greek poleis developed during the Archaic period as the ancestors of the Ancient Greek city, state and citizenship and persisted (though with decreasing influence) well into Roman times, when the equivalent Latin word was civitas, also meaning 'citizenhood', whilst municipium in Latin meant a non-sovereign town or city. The term changed with the development of the governance centre in the city to mean 'state: (which included the villages surrounding the city). Finally, with the emergence of a notion of citizenship among landowners, it came to describe the entire body of citizens under the city's jurisdiction. The body of citizens came to be the most important meaning of the term polis in ancient Greece.
The Ancient Greek term that specifically meant the totality of urban buildings and spaces is
Polis in Ancient Greek philosophy
Books II–IV of The Republic are concerned with Plato addressing the makeup of an ideal polis. In The Republic, Socrates is concerned with the two underlying principles of any society: mutual needs and differences in aptitude. Starting from these two principles, Socrates deals with the economic structure of an ideal polis. According to Plato there are five main economic classes of any polis: producers, merchants, sailors/shipowners, retail traders and wage earners. Along with the two principles and five economic classes, there are four virtues. The four virtues of a "just city" are wisdom, courage, moderation and justice. With all of these principles, classes and virtues, it was believed that a "just city" (polis) would exist.
Archaic and classical poleis
The basic and indicating elements of a polis are:
- Self-governance, autonomy, and independence (city-state)
- Agora: the social hub and financial marketplace, on and around a large centrally located open space
- (hall)
- Greek urban planning and architecture, public, religious, and private (see Hippodamian plan)
- Political religion, as opposed to the individualized religion of later antiquity). Priests and priestesses, although often drawn from certain families by tradition, did not form a separate collegiality or class; they were ordinary citizens who on certain occasions were called to perform certain functions.
- Gymnasia
- Theatres
- Walls: used for protection from invaders
- Coins: minted by the city, and bearing its symbols
- Colonies being founded by the oikistes of the metropolis
- Political life: it revolved around the sovereign stasis (civil strife between parties, factions or socioeconomic classes, e.g., aristocrats, oligarchs, democrats, tyrants, the wealthy, the poor, large, or small landowners, etc.). They practised direct democracy.
- Publication of state functions: laws, decrees, and major fiscal accounts were published, and criminal and civil trials were also held in public.
- (extended families).
- Social classes and citizenship: Dwellers of the polis were generally divided into four types of inhabitants, with status typically determined by birth:
- Citizens with full legal and bear arms, and the obligation to serve when at war.
- Citizens without formal political rights but with full legal rights: the citizens' female relatives and underage children, whose political rights and interests were meant to be represented by their adult male relatives.
- Citizens of other poleis who chose to reside elsewhere (the metics, μέτοικοι, métoikoi, literally "transdwellers"): though free-born and possessing full rights in their place of origin, they had full legal rights but no political rights in their place of residence. Metics could not vote or be elected to office. A liberated slave was likewise given a metic's status if he chose to remain in the polis, at least that was the case in Athens.[3] They otherwise had full personal and property rights, albeit subject to taxation.
- Slaves: chattelin full possession of their owner, and with no privileges other than those that their owner would grant (or revoke) at will.
- Citizens with full legal and
Polis during Hellenistic and Roman times
During the
The Hellenistic
During the
See also
- Synoecism
- The Other Greeks
- List of ancient Greek cities
- List of modern words formed from Greek polis
Notes
- ^ An attempt to dissociate urbanization from state formation was undertaken by Morris, I (1991), "The early polis as city and state", in Rich, J; Wallace-Hadrill, A (eds.), City and Country in the Ancient World, London, pp. 27–40
References
- ISBN 9780415252256.
- ^ Polignac, François (1984), La naissance de la cité grecque (in French), Paris.
- ISBN 9780801493652.
- ISBN 0-19-517042-3.
- ISBN 978-0-415-97334-2, archivedfrom the original on 2015-03-17.
- ^ Milet I, 3, pp. 33–38.[clarification needed]
- ISBN 978-0-19-923784-5.
Further reading
Library resources about Polis |
- Ando, Clifford. 1999. "Was Rome a Polis?". Classical Antiquity 18.1: 5–34.
- Brock, R., and S. Hodkinson, eds. 2000. Alternatives to Athens: Varieties of Political Organisation and Community in Ancient Greece. Oxford: Oxford University Press.
- Davies, J. K. 1977–1978. "Athenian Citizenship: The Descent Group and the Alternatives." Classical Journal 73.2: 105–121.
- Hall, J. M. 2007. "Polis, Community and Ethnic Identity." In The Cambridge Companion to Archaic Greece. Edited by H. A. Shapiro, 40–60. Cambridge: Cambridge University Press.
- Hansen, M. H., and T. H. Nielsen, eds. 2004. An Inventory of Archaic and Classical Poleis. Oxford: Oxford University Press.
- Hansen, M. H. 2006. Polis: An Introduction to the Ancient Greek City-State. Oxford: Oxford University Press.
- Hansen, M. H., ed. 1993. The Ancient Greek City-State: Symposium on the Occasion of the 250th Anniversary of the Royal Danish Academy of Sciences and Letters, July 1–4, 1992. Copenhagen: Royal Danish Academy.
- Hansen, M. H. 1999. The Athenian Democracy in the age of Demosthenes: Structure, Principles and Ideology. 2nd ed. London: Bristol Classical Press.
- Hansen, M. H., ed. 1997. The Polis as an Urban Centre and Political Community. Copenhagen: Royal Danish Academy.
- Jones, N. F. 1987. Public Organization in Ancient Greece: A Documentary Study. Philadelphia: American Philosophical Society.
- Kraay, C. M. 1976. Archaic and Classical Greek Coins. Berkeley: University of California Press.
- Millar, F. G. B. 1993. "The Greek City in the Roman Period". In The Ancient Greek City-State: Symposium on the Occasion of the 250th Anniversary of the Royal Danish Academy of Sciences and Letters, July 1–4, 1992. Edited by M. H. Hansen, 232–260. Copenhagen: Royal Danish Academy.
- Osborne, R. 2009. Greece in the Making. 2nd ed. London: Routledge.
- Polignac, F. de. 1995. Cults, Territory, and the Origins of the Greek City-State. Translated by J. Lloyd. Chicago: University of Chicago Press.
- van der Vliet, E. 2012. "The Durability and Decline of Democracy in Hellenistic Poleis". Mnemosyne 65.4–5: 771–786.
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