This finished quantity info the range of constitutions and kinds of governing our bodies within the historic Greek world.
- A number of unique scholarship on historic Greek governing constructions and institutions
- Explores the a number of manifestations of nation motion in the course of the Greek world
- Discusses the evolution of presidency from the Archaic Age to the Hellenistic interval, historic typologies of presidency, its a number of branches, rules and systems and nation-states of governance
- Creates a special synthesis at the spatial and memorial connotations of presidency by way of combining the newest institutional study with more moderen tendencies in cultural scholarship
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Extra info for A Companion to Ancient Greek Government
In the early Hellenistic period, the observe d mokratia, some distance from being a term that had come to mean nothing more than republic as opposed to a monarchy, still was a political inspiration that referred to a specific sort of structure established on political equality and popular rule. Here is an example coming from c. 200 bce, the oath sworn by all citizens of the polis of Kos to confirm their adherence to the terms of the political union (homopoliteia) with the neighboring island of Kalymna, which had become a sub-unit of the Koan state: I will abide by the established d mokratia, the restoration of the homopoliteia, the ancestral laws of Kos, the resolutions of the assembly and the provisions of the homopoliteia; I will also abide by the friendship and alliance with king Ptolemy and the treaties ratified by the people with the allies; I will never set up under any pretext an oligarchy or a tyranny or any different structure aside from democracy, and if a person else establishes (such a regime) I will not obey, but I will prevent (him) as far as possible, and I will not take over under any pretext any of the forts on the acropolis, whether for my own possession or in collaboration with an individual else, and I will no longer permit the territory of Kos to be diminished, yet I will increase it to the best of my ability; I will be a just judge and a fair-minded citizen, taking part in elections and casting my vote without favoritism, according to what seems to be in the interest of the people…. (StV III 545/Austin 153) The word d mokratia here clearly has a precise constitutional meaning, as it is set against both tyranny and oligarchy. Being a citizen is equated with participation in the decision-making process both in the general assembly and in the law courts, with service and devotion to the public good, and with obedience to the laws and decrees passed by the assembly of the people. In fact, we know from other sources that the Koan assembly was regularly convened twice a month; it passed decrees, dozens of which have been preserved, that deal with matters ranging from warfare and diplomacy to the erection and upkeep of buildings, the organization of cults and festivals, the nutrients supply, and public health and wellbeing. Aristotle may no longer for a second have doubted that the Koans were fully justified in calling their polis a democracy, even though they crammed such a lot workplaces now not by way of lot as was once ordinary in Classical Athens, yet by means of election as Hellenistic city-states usually did. 5 He rightly refrained from considering the use of the lot a necessary feature of democracy, as it had never been universal among the states that claimed to be ruled by the people. Pay for those attending the general assembly or serving on a jury had likewise been an exception even in the Classical period, as only the richest city-states were capable to conceal the bills hence incurred. In Hellenistic city-states, political pay is not often attested; in simple terms the Rhodians are identified to have been paid either for attendance in the common meeting and for carrier as a juror all via the Hellenistic interval.