so that in some way the individuals who populate these new poleis are
represented in them. Did you have a question? The difference between
UNOMIA, EDIT or UNOMIA. Yes, well, we will see those differences when we
talk about the constitutional model of tenience, we will start directly
there, but in any case I will answer it. Literally, UNOMIA means good order
or good law. EISONOMIA means equality before the law, understood in two
different ways. A poleis is eunomic when it has the best possible
constitution for its social composition. A poleis is eunomic, for example,
in archaism, when tensions between aristocrats, because of who does what
with the old prerogatives of the monarchy, and the kings are dissipated.
When we move on to the next area, that of EISONOMIA, when there is a
constitution that is adequate, it is still not enough for all individuals
to participate equally in those magistrates or institutions. What EISONOMIA
seeks is for the law to be equal for everyone, in the sense that everyone
can even build it, which is what it will have to do with the elimination of
the power of the council, with the rotation of the presidency of the
council so that individuals are present in Athens, in all the neighborhoods
of Athens. It is a kind of step more than UNOMIA. We have a constitution
that is appropriate to the social diversity that we have, although it is
not the best. In EISONOMIA we not only have a constitution that is
appropriate, but also in its reform and in its daily functioning, all
social groups participate. If you want, thinking about Rome, the first
constitution, the law of the twelve tables, is an economic constitution in
which the basic areas of power are distributed, but all legislation, all
republican jurisprudence, even the licinius-extia laws, the Hortensian law
and all those that legislate the separation or permission of mixed
marriages, etc., all that build an ideal of consensus that the Romans would
call. We already have a law that represents us all and that there are no
sectors, so to speak, marginalized. It is true that a third ideal will
still be missing, that is, we must have a good constitution, a constitution
that represents us all and that we can all modify, but it is also necessary
that in order to be able to modify it we are all free to do it, that is,
that there are no economic obstacles so that an individual can go to the
assembly, with the Athenian example, to show his opinion on a matter. That
is, that any individual can freely approach institutions. And how does an
individual approach institutions? When this approach is remunerated, when
he does not lose anything or does not lose the day of work for going to the
assembly. That will be the third ideal, if the Eunomia is identified with
Solon, the Isonomia is with Clísteres, the Eleutheria, the freedom in
working, to put it politically, is identified with Pericles. What he seeks
is that all individuals can attend the assembly. Will the Periclean
constitution be a perfectly free, isonomic and eunomic constitution? Well,
on paper yes, because control bodies will be created so that the bias of
the constitution is not very aristocratic but in any case, in the end, in
many areas, the plebe will end up becoming a transmission belt, so to
speak, of the interests more or less subjunctive or more or less hidden of
the aristocracy. And that is going to be so permanently in history and also
in Rome. Well, obviously, if we are talking that archaism coincides with
the development, with the origin and the constitutional development of the
polis, well, we have to see how the polis emerges and what the polis is.
From a material point of view and from the point of view of the constituent
process or maybe it should be constitutive because the constituent process
is the one that has to do with the governmental dimension, let's say, of
the polis, the polis is the result of the union of several oikoi, it is the
result of cynicism, a process similar to the ones we have seen in Antigua
I's history, perfectly similar to the one we have studied about the origin
of the state in the Middle East. Those oikoi were governed by some kings,
as we have seen that was said to us in the Iliad or in the Odyssey about
Troy or about Ithaca, to give two examples, and now, well, when several
oikoi come together in a single polis, obviously, there will not be a
ruler, so the polis, in russian terminology, could be said to arise from a
kind of agreement and a kind of social contract between several oikoi to
come to a specific form of government. Obviously, the polis in which there
is a predominant oikos that is much older, has a more configured society,
an aristocracy better represented and therefore more powerful than the
other oikoi, their process of cynicism will be peaceful, there will be no
trauma. Everyone will acknowledge that the main oikos is the one who must
rule and that the family, the genus that rules in that oikos is the one who
is going to distribute the organs of power, perhaps with some concession to
the genoi of the other oikoi. When, on the other hand, they intervene, as
for example happens in Sparta, up to five different oikoi and all buoyant,
obviously the process of cynicism will be more traumatic and surely it will
not be a cynicism simply peaceful of an avenue around a pact, but it will
be a cynicism of violent character. In any case, in the idea or in the
imaginary, better said, collective of any of the polis of archaism there is
a link or an identification between cynicism and conflict. If one thinks in
the struggles of Teseo for dominating the Attica that are represented in
the front and in the reliefs of the Parthenon, well, Teseo in the end is
the mythical king of Athens that when he founded the city and becomes a
poliade hero, as we said before, of those sanctuaries that are erected to
create cohesion in the plebe, well, he had to fight with different families
that did not come to that circumstance and that mythology turns into
Amazonas, Centaurs and other types of fantastic beings. In the same way it
happens with Artemis and Sparta where in the end the temple in the sense
that it is an Artemis that gives origin, orior in Latin means the knot of
origin, that gives origin much better said to the Spartan state. Portiade
means belonging to the polis. What happens is that we usually say
political, from the term polis the adjective political arises which is
everything related and poliado is like belonging to the polis and that also
strengthens the very meaning of the polis. We talk about poliade
sanctuaries because they are not any sanctuaries of the polis that we could
say political sanctuaries but it is the genetic sanctuary so to speak, the
patron of the polis in particular. That means poliade. When we talk about
poliade heroes what does that mean? as their own, although we can also talk
about political institutions and we are talking about the institutions of
the polis. What happens is that the term political as in Spanish we use it
for everything that has to do with the state because in the end it is the
same sometimes what about poliado underlines more the identification
between the adjective or the noun to which we are applying or to say the
polis. The polis arises as a consequence of the cynicism of several oikoi,
of various villages and that becomes a state city that has to fulfill two
ideals and that is very important and we will see it from the historical
point of view and also from the point of view of the management of
institutions. A polis has to be autonomous and also autarkic that is to
say, it has to have a government system that is adequate to its
peculiarities and it also has to have a supply system that allows it to be
sustainable. This is going to be very important because the constitutional
evolution of the polis is going to be oriented towards satisfying the
autonomous ideal but before satisfying the autonomous ideal we are going to
have resources that turn it into a non-failed city into a sustainable city
and that is why before the constitutional change an important change is
going to occur which is the change towards autarky that is, no village or
villages get together in order to become unsustainable villages that is, if
forces unite it is for the result of the polis to be even more autarkic in
which each of these polis settle down it is not the same the plains of the
Attica with the exit to the Mediterranean than the area of the demon of the
Spartans who have some problems of access to the land very serious and that
is going to make that autarky not be more than a constantly threatened
ideal For constitutionalism the term or the reading that we can make is a
little democratic it is very influenced by the vision we have of the
democratic world of the democratic polis which is Athens the polis always
has three dimensions the physical dimension which is at the same time the
result of the aggregation of two elements there he speaks of the acropolis
of the astir of Clisthenes but every polis in the physical sense has two
realities it is an urban hull which is the polis itself which can sometimes
be distinguished between the acropolis where are the buildings of cult and
basic institutions and the astir which is the whole city the periphery of
the acropolis but it is a part of the urban center and the jora, sometimes
transcribed which is the territory that surrounds the polis that implies
that in relation to the autarchy the polis will always need a prosperous
jora a defended jora and a jora that is also productive that implies that
the whole population if we take into account that the result is the
aggregation of oikoi the polis is the result that implies that only people
live in the polis no, not exactly but as you can see within all those
within all those realities that are circling so to speak the polis there
are realities that are sometimes physical and sometimes human and to a
certain extent that is also part of that conglomerate that we would call
the polis from that point of view in a sense, the polis is above all and
this is an anthropological meaning so to speak which will be very important
in the history of Greece and what we will see about the constitutional
evolution of the polis of Athens and the polis of Sparta the polis has a
human sense a communitarian sense it is a community of men and that is why
it is said that it is the result of the tendency to the common good and the
tendency to socialization well, in reality of the human being in fact when
we talk about polis or the politeia of the constitution in Greece it is
usually said that it is the polis of such a collective the polis acenaion
is the polis of the Athenians the polis lacedaimonion is the polis of the
Spartans that implies that from the point of organizational view and that
will have a lot of weight for example in the reforms of Clisthenes from the
organizational point of view there were smaller units that pre-existed
Aristotle tells them that they are original units pre-existing to the polis
that pre-existed before the polis that is to say that they already existed
in the oikos and that somehow they integrate into the polis the families,
the genoi you have them here quoted the tribes, the philae and the fratria
and the associations of those institutions because the Greek polis is
fundamentally a conglomerate of men and above all from a political point of
view originally it is a conglomerate of families, aristocratic families
kentes we would say in Latin that is why sometimes we say that the Roman
constitution of archaism is an aristocratic constitution and that the
constitution Greek of the origins is also a constitution and that the
stasis is actually a struggle between the rich that everyone wants to suck
from the cake of the new constitutional model that is generated when the
political model that there was in the oikos is amortized and when that
amortization implies abandoning the basilica and replacing it by an
archaism and in third place the polis always has a constitutional dimension
that is, the polis is the balance or the result of the balance between a
law the nomos and a series of public positions a series of archai or
magistrates that distribute prerogatives and distribute orders in virtue of
those nomos in virtue of a series of laws that configure a certain elite to
govern in reality, all the historical process that we will see for the
polis of Athens and for the polis of Sparta constitutional phenomena
associated with that historical process or even military phenomena like the
border wars are related to those three elements when the hoplite reform
occurs and the claim by the hoplites of greater political prerogative in
their actions or the recognition of their actions as soldiers what is being
underlined is the connection between the citizens that make the polis and
the constitutional sense in which those citizens must be seen represented
there would enter that ideal or those ideals of the eunomia and the
isonomia we mentioned before when a war is sought with the neighbor to
weaken it and get a greater territory the sense of power the physical power
of the polis when a colony is founded on the outside which is also to a
certain extent a source, the foundation the fact of colonization Manuel
Taño explains it like that not only is it a consequence of the effect or a
mark of the multiplier effect that represents the origin of the state but
in reality it is also a very clear manifestation of how the process of
origin of any city-state because surely in the genoi the families that
march to the colonial adventures perhaps displaced by the pacts and the
aristocratic struggles of what we will call the stasis they arrive at a new
place because the first thing they do is choose who will command and who is
the oikistes and who is the basileus of the continent of the Hellenic
Peninsula we do not keep it but on the other hand as the colonies are
colonies of polis of the continent there is a process even some founding
decrees that allow us to know that primitive horizon that there is in the
origin of any city-state notice how as a result or as a result of the
transformation of the oikos and palaces you have there an image of one of
the palaces of Gnosos in Crete to the polis you have there a poliated
sanctuary that of the Erechtheion of Athens there is, let's say a first
level of changes which at the same time are consequences of change but at
the same time they are facilitators of change of that domino effect as you
can see in a more graphic way what we call the multiplier effect of the
origin of polis when several villages unite to become a city it is
obviously produced because territory is gained the conditions are more
favorable a demographic growth it seems that from the 12th century a
certain demographic growth was produced should crystallize well, especially
from the 7th century before Christ when the city arises a greater
colonization of the agricultural spaces will also occur even an
amalgamation of the agricultural territory of the jora, of the polis and
the conversion of that territory into an identity element that is why the
phenomenon is going to become key and that's why there is also someone who
explains there is a text by Strabon and other authors that at the time of
explaining the causes of colonization they say that indeed Greece has no
land there may be political problems there may be a drought of several
years that makes people sick and forces people to leave but it is also
given on the territory and as the land is scarce and there are more people
who have to consume from that land then the solution is to send people out
sometimes because they go spontaneously and sometimes we know that the
oracle also designates sometimes colonists well, they are sent to the
revolvers to the social pact that generates the new constitutional model
the new political system and the best is that they don't give war in the
city and that they convince themselves that they have other opportunities
in the overseas also when the passage from the village to the city there is
also an economic growth that has been happening since before and that
manifested to a certain extent in the so-called centuries of darkness and
that focuses on the metallurgical development which for example will have a
very clear consequence in the appearance of the coin that you already know
that it is a Libyan invention a kingdom of the heirs of the Impere Vitita
in the area of Anatolia that goes very united in the sixth century before
Christ that anticipates this that comes here from the ideological change to
a concept that is consubstantial to the polis which is the sense of
belonging and the symbolism of the polis that is to say, that coin is
coined implies that there is an excess of silver that is already abandoned
to use bronze ingots for metal reserve or use cattle as a pattern element
of the exchange but there is already a political organization an economic
convention and not only create an economic convention but give that
convention a type, an image that is a gloss, a synthesis of the basic
characteristics of the city the coin you have is a coin that is not from
the sixth century it is an Alejandrine coin therefore it represents a
Macedonian coin but if one analyzes any coin even of Greek colonies in the
Iberian Peninsula the Emporium, the Aterrode and others one chooses a type
for example, the rose or the lettuce a type that is synthesis and also a
polished image that is offered to citizens as a totally identity element
and when the ideological change occurs when the passage from the loycos to
the polis occurs there is also an ideological change there is an article by
a French historian that was successful a few years ago that says that the
great change that occurs between the era of high archaism, the dark islands
and the era of full archaism the origin of the polis is that it happens in
military terms it happens from the hero to the unknown soldier the hero
with glory with name, with a great tomb to the unknown soldier to die in
front of the walls of the city while the rest of the population
contemplates that singular combat to die for that city what does that
imply? that the soldiers, the army are no longer just a means to get wealth
and individual value but to defend the territory and that makes it pass to
a progressive democratization of the war that in some polis for example in
the case of Athens will be the ante-sala also in the case of the conflict
of Patricius Plebeius in Rome the ante-sala of the process of
democratization or of vindication by the hoplites of their political
prerogatives those three elements are very connected with those three
consequences that we are going to see progressively that are part of the
clearest milestones although there would be others including the tyrannies
the class struggle or the aristocratic stasis and the legislators that are
in short consequences of the origin of the polis but there would be three
major milestones or three major consequences in terms of historical events
and not so much of the socio-economic ideological dimension or of the
infrastructure of the passage of the oikos to the polis the colonization
procedure as it says there by which a growing city a metropolis organizes
an expedition headed by an oikistes who is the founder notice that the term
oikistes is used because oikos in Greek means the unit of economic
exploitation and there comes the economy is the good administration of the
house although the house can be very large in terms of globalization
because the economy is global because the house is no longer the country or
the people but it is Europe at least in the eastern context an oikistes
that founds a unit of exploitation of the territory that also founds that
unit with a commercial function an emporium with a productive function a
poikia, a factory or with a function of of concreting or to concretize the
colonization in the territory an ultramarine a colonization that we will
see that is developed in several processes in several waves and that also
has several geographical areas another change will be the border wars as
the polis are in configuration process and they are also attracting
population there will be polis that grow in their neighboring cities and
that their sustainability their autarky will be threatened by the growth of
these neighboring cities and that will generate a border confrontation that
will also have two consequences a political will generate a feeling that
the Spartans will call the Philippine a kind of collective solidarity of
group solidarity in favor of the state and that will make that certain
border wars will also become milestones of the constituent process even in
the material of the polis and a second consequence will be that as a result
of these border wars differences will begin to establish between larger
polis smaller polis and sometimes concrete balances over the defeated in an
event that will transform the constituent history the constant resource to
the war that will occur in the context of the so-called border wars will
generate that the polis will have to hand over successive armies of
hoplites as we said before that founding hero to whom obviously sanctuaries
will be raised as sometimes they will raise the fallen of the mythical
border wars but it is necessary an army of citizens committed with the
defense of this new political project which is the polis and citizens who
at the same time war and at the same time are the peasants who guarantee
the autarky of the polis that is to say that they guarantee this autarky
from the point of view that they defend the territory but at the same time
that they put it in exploitation and that is what in these Greek polis will
make sense because they are polis of 2,500 3,500 inhabitants but for
example we will see that in the Roman world it will not be sustainable to
depend or make all the weight of the conquest of the Mediterranean on some
peasant soldiers well but of course when they have to be fighting against
the Celtiberians or the Lusitans years and years because who attends their
lands who gives food to their families all that will generate a recruitment
problem that will make review the model of recruitment in Rome and will
have the proletarization of the army, that is to say to turn the army into
a profession devoted to citizenship and not to make the army depend on the
model citizen of free men you have seen the movie of 300 it is not that it
is very veridical in many things but well there it exists a lot because
also the sources say that the homoioi the citizens, let's say aristocrats
the noble citizens of Sparta are the ones who defend the city itself and
that instead Persia fights against them with an army of slaves although
Sparta also had slaves that in the movie is not present but what does that
imply? that in reality the defense of the territory falls on the hoplites
obviously when those hoplites become aware of their possibility as a social
class that will lead them to claim a greater role from a political point of
view and that will transform the constitutional apparatus or adapt the
constitutional apparatus to the diversity and to introduce all those
adjustments that we have mentioned and that for example in Clístenes they
have present well we will not have time to see all the consequences of the
multiplier effect of the polis but well we will dedicate to this in the
next session because we will also stay where the time is we will stop and
continue we are going to start with the first change the first consequence
of the political process of genesis of the polis colonization we defined it
previously let's see now how it develops through what procedures how it
takes shape and fundamentally what are the reasons of the colonization
notice that there it insists that there are fundamentally two types of
reasons one reason is structural that is to say inevitable so to speak for
egress itself and other reasons of a conjuctural character that would be
more related perhaps with the change that occurs as a consequence of the
state among the structural reasons there is that scarcity of land absence
of land which is endemic in greece although unequal in some areas or in
others and among the conjuctural reasons there are several that we have
seen before when we analyzed in the previous slide of the passage of loycos
to the polis in those conjuctural reasons there is demographic growth too
much population pressure for few resources or as it says there imbalance
between the available population and the available territory episodes
because that's how sources say of bad reiterated harvests or prolonged
droughts that force to look for other resources and also the political
conflict to give way to ethnoi or genoi ethnic groups especially
aristocratic groups that are unhappy with how the distribution of the new
constitutional model is being done to found a new enclave so colonization
is actually an extension of the origin of the polis but it will also have
from a cultural point of view a lot of importance not only for the presence
of greek ceramics or greeks throughout the Mediterranean but because it
will be one of those events that expand the scale of the greek medium the
middle greek is basically a citizen of its polis but also when it starts to
face the persians it will realize that beyond the polis and this is also
explained in the alliance in the medical wars it will understand that
beyond the polis where there are greek colonies where there are individuals
that live to the greeks and that speak greek and that build a city as we
will see now to the typical canons of the origin of the state in greece it
is a part of greece that concept of the helades of the helenoids which is
superior to the concept of the Athenians or the Spartans arises precisely
as a consequence of colonization therefore also along with the cultural
reasons there is a weight to its globalizing consequence from the political
point of view and also talking about the causes of who considers that there
are a series of active causes the desire of the greeks to look for new
territories the superpopulation that certain metropolises among them some
of the most actively colonizing and also the passives that would be the
structural due to the geographical situation of greece as a peninsula with
all the Mediterranean is almost the opposite than the Iberian Peninsula
which is more a point of arrival although also an exit but the presence of
all the Mediterranean around is an opportunity due to its own geographical
situation to go out to the overseas when and how or where and when and now
we will see how practically to finish colonization develops as you can see
in two moments end of the eighth century mainly the Magna Grecia that is,
the territories you see here from the south of Italy and Sicily and a
second phase already in the period of greatest ripening of greek political
realities that reaches the area of the north of greece the area of the
south of Macedonia and to the west with which the south of Italy and the
Magna Grecia with Pitecusas and Cumas as the most central colonies in the
Italian peninsula and then sometimes as colonies of colonies as happens for
example with the case of Emporium which is a colony towards the whole area
because with the Gulf of Leon and the Mediterranean arch as you see here
more western there are also presented the Phoenician colonies in green and
the Greek colonies in red well because the Greeks when they go out to the
Mediterranean they find the presence of Phoenicians colonization that
always has a commercial character that also has an agricultural component
an economic component that goes beyond the commercial work itself because
in reality well, not only colonies are traded but also cleroquias that is
to say points for the distribution of land for colonists beyond Emporia
which would be points intended for redistribution trade for example
Emporium regarding Massalia and to give rise to all the riches of the
northeastern peninsula we also know that the process of foundation by the
decrees some years in the PECs have put it may be something to keep in mind
if someone which I do not recommend does not make the continuous evaluation
before they defined the polis the civic character that is to say, it is an
expedition of citizens in which there are citizens and in which obviously
there would also be let's say, islanders and foreigners from the
corresponding metropolises the sacred character a colonial foundation
always has a sanctuary and a mythical oikistés when not well then the
colonial expedition itself is based on the resolution of an oracle in fact
when Herodotus talks about why certain colonies he says that they went to
Delphi and asked what they had to do before such a problem that they had in
the city and they said that the minors of such years would leave as a way
to release tensions and also the political character of the colony which
implies that the colony is in reality a polis with all the letters
autonomous, autarkic and it is very important to underline about what will
happen in the Beggars of Peloponnese the third ideal that we commented
before about the question about free eunuchism totally in economic relation
with the metropolis but which can have the political regime that considers
appropriate