{"id":80752,"date":"2023-09-24T01:00:15","date_gmt":"2023-09-24T05:00:15","guid":{"rendered":"https:\/\/quotulatiousness.ca\/blog\/?p=80752"},"modified":"2023-09-23T10:21:09","modified_gmt":"2023-09-23T14:21:09","slug":"qotd-the-composition-of-the-polis","status":"publish","type":"post","link":"https:\/\/quotulatiousness.ca\/blog\/2023\/09\/24\/qotd-the-composition-of-the-polis\/","title":{"rendered":"QotD: The composition of the polis<\/em>"},"content":{"rendered":"

\"\"<\/a>A polis<\/a><\/em> is made up of households, called oikoi<\/em> (singular: oikos<\/em>), to the point that creating a new polis<\/em> was called synoikismos<\/em> (or synocism<\/em>). The Greek there is \u03c3\u03c5\u03bd\u03bf\u03b9\u03ba\u03b9\u03c3\u03bc\u00f3\u03c2, \u03c3\u03c5\u03bd- (meaning “together”) and \u03bf\u1f36\u03ba\u03bf\u03c2 giving the word a meaning something like “living together in one house” or “putting the houses together as one”. This was the word the Greeks used to describe the process by which a disparate set of tribes, villages and households came together to create a polis<\/em>; Indeed Aristotle (Arist. Pol<\/em>. 1253b) is explicit that the oikos<\/em> is the smallest unit, the “atom” to use M.H. Hansen’s word, of the polis<\/em>, not the individual<\/em>.<\/p>\n

So what is an oikos<\/em>? Well that word is about as plastic as polis<\/em>. Oikos<\/em> can mean a house (as in a physical building), or it can mean a household (as in the family that dwells in that building) or it can mean all of the property of that household, and indeed Greek writers will use this word to mean all of these things, often in the same context (that is they shift freely between these linked meanings, not seeing them as fully distinct). Now as a “family” we should note that an oikos<\/em> was rather more extensive than our sense of family (though rather less extensive than the Roman concept of a familia<\/em> and a lot<\/strong> less extensive than a Roman gens<\/em>; we’ll come to these in a later series): an oikos<\/em> consisted of all of the people who lived together in a house, which generally meant the adult citizen male, his wife and dependents and also their enslaved workers. It that family had enslaved workers who did not live with them, they also<\/em> generally counted as part of the oikos<\/em> because they were understood as the property of it.<\/p>\n

The creation of a polis<\/em> meant merging all of these things together in a very literal way. In a physical sense the creation of a town core meant literally<\/em> putting houses together, as a good part of the population might move to live in that town core (with their farms just outside the town in walking distance, remember: most of these poleis<\/em> are very small). Indeed M.H. Hansen notes in the introductory article on synoikismos<\/em> in the Inventory<\/em> that the only “purely political synoecism<\/em>” \u2013 that is, a synoikismos<\/em> that did not involve actually moving people<\/em> to form or merge with a new town center but merely politically united existing geographically distinct communities \u2013 occurs in myth in Theseus’ supposed creation of the Athenian poleis<\/em>. That this sort of synoikismos<\/em> never happens in the historical period (there’s an attempt in Ionia in 547\/6 but it never gets off the ground) ought to suggest that it probably didn’t happen with Theseus either.<\/p>\n

It is also in a sense the merging of families, as one of the key privileges of citizenship in a polis<\/em> was the right to marry women of citizen status (that is, the daughters of citizens) and thus have citizen children. And it meant the new citizenry putting their fortunes \u2013 in a literal, physical sense of the wealth that enabled them to survive (think farms<\/em> and farming<\/em><\/a>) \u2013 together in common when it came to things like war.<\/p>\n

This may all seem fairly straightforward, but I invite you to consider the different implications it has compared to the way we mostly conceive of the population of a country, which we tend to imagine as a collection of individuals<\/em>; as we’ll see the Greeks did this a bit too, but it wasn’t the first thought they reached for. In the polis<\/em>, it is the households<\/em> that have standing, represented by their adult, free citizen male heads, not individuals. The polis<\/em> protects the households from the world, not the members of the household from each other, with the most obvious and immediate legal implication being the fact that crimes against junior members of the household are often understood as property crimes against the head of the household and actions within<\/em> the household are simply not the business of the state. Now we shouldn’t over-stretch this: the Greeks were capable of understanding non-free and non-male people as individuals at times, but the political structure of the polis<\/em> is predicated on units of households.<\/p>\n

Bret Devereaux, “Collections: How to Polis<\/em>, 101: Component Parts”, A Collection of Unmitigated Pedantry<\/em><\/a>, 2023-03-10.<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

A polis is made up of households, called oikoi (singular: oikos), to the point that creating a new polis was called synoikismos (or synocism). The Greek there is \u03c3\u03c5\u03bd\u03bf\u03b9\u03ba\u03b9\u03c3\u03bc\u00f3\u03c2, \u03c3\u03c5\u03bd- (meaning “together”) and \u03bf\u1f36\u03ba\u03bf\u03c2 giving the word a meaning something like “living together in one house” or “putting the houses together as one”. This was […]<\/p>\n","protected":false},"author":1,"featured_media":35193,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[62,1526,7,9,41],"tags":[1527,732,1457,968],"class_list":["post-80752","post","type-post","status-publish","format-standard","hentry","category-europe","category-greece","category-history","category-law","category-quotations","tag-ancientgreece","tag-athens","tag-bretdevereaux","tag-family"],"jetpack_featured_media_url":"https:\/\/quotulatiousness.ca\/blog\/wp-content\/uploads\/2016\/06\/favicon.png","jetpack_shortlink":"https:\/\/wp.me\/p2hpV6-l0s","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/quotulatiousness.ca\/blog\/wp-json\/wp\/v2\/posts\/80752","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/quotulatiousness.ca\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/quotulatiousness.ca\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/quotulatiousness.ca\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/quotulatiousness.ca\/blog\/wp-json\/wp\/v2\/comments?post=80752"}],"version-history":[{"count":3,"href":"https:\/\/quotulatiousness.ca\/blog\/wp-json\/wp\/v2\/posts\/80752\/revisions"}],"predecessor-version":[{"id":84922,"href":"https:\/\/quotulatiousness.ca\/blog\/wp-json\/wp\/v2\/posts\/80752\/revisions\/84922"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/quotulatiousness.ca\/blog\/wp-json\/wp\/v2\/media\/35193"}],"wp:attachment":[{"href":"https:\/\/quotulatiousness.ca\/blog\/wp-json\/wp\/v2\/media?parent=80752"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/quotulatiousness.ca\/blog\/wp-json\/wp\/v2\/categories?post=80752"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/quotulatiousness.ca\/blog\/wp-json\/wp\/v2\/tags?post=80752"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}