The Ancient Greek poleis developed during the Archaic period as the ancestor 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", while 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 city's surrounding villages). 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 asty (?). The Ancient Greek poleis consisted of an asty built on an acropolis or harbour and controlling surrounding territories of land (?khôra). The traditional view of archaeologists--that the appearance of urbanisation at excavation sites could be read as a sufficient index for the development of a polis--was criticised by French historian François Polignac in 1984[a] and has not been taken for granted in recent decades: the polis of Sparta, for example, was established in a network of villages. The Ancient Greeks did not always refer to Athens, Sparta, Thebes, and other poleis as such; they often spoke instead of the Athenians, Lacedaemonians, Thebans and so on.
The polis in Ancient Greek philosophy
Plato analyzes the polis in The Republic, whose Greek title, (Politeia), itself derives from the word polis. The best form of government of the polis for Plato is the one that leads to the common good. The philosopher king is the best ruler because, as a philosopher, he is acquainted with the Form of the Good. In Plato's analogy of the ship of state, the philosopher king steers the polis, as if it were a ship, in the best direction.
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" include 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 centrally located, large open space
Greek urban planning and architecture, public, religious, and private (see Hippodamian plan)
Temples, altars, and sacred precincts: one or more are dedicated to the poliouchos, the patron deity of the city; each polis kept its own particular festivals and customs (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.
Political life: it revolved around the sovereign Ekklesia (the assembly of all adult male citizens for deliberation and voting), the standing boule and other civic or judicial councils, the archons and other officials or magistrates elected either by vote or by lot, clubs, etc., and sometimes punctuated by 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.
Synoecism, conurbation: Absorption of nearby villages and countryside, and the incorporation of their tribes into the substructure of the polis. Many of a polis' citizens lived in the suburbs or countryside. The Greeks regarded the polis less as a territorial grouping than as a religious and political association: while the polis would control territory and colonies beyond the city itself, the polis would not simply consist of a geographical area. Most cities were composed of several tribes or phylai, which were in turn composed of phratries (common-ancestry lineages), and finally génea (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 political rights: that is, free adult men born legitimately of citizen parents. They had the right to vote, be elected into office, 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, , 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. They otherwise had full personal and property rights, albeit subject to taxation.
Slaves: chattel in full possession of their owner, and with no privileges other than those that their owner would grant (or revoke) at will.
The Hellenistic colonies and cities of the era retain some basic characteristics of a polis, except the status of independence (city-state) and the political life. There is self-governance (like the new Macedonian title politarch), but under a ruler and king. The political life of the classical era was transformed into an individualized religious and philosophical view of life (see Hellenistic philosophy and religion). Demographic decline forced the cities to abolish the status of metic and bestow citizenship; in 228 BC, Miletus enfranchised over 1,000 Cretans.Dyme sold its citizenship for one talent, payable in two installments. The foreign residents in a city are now called paroikoi. In an age when most political establishments in Asia are kingdoms, the Chrysaorian League in Caria was a Hellenistic federation of poleis.
During the Roman era, some cities were granted the status of a polis, or free city, self-governed under the Roman Empire. The last institution commemorating the old Greek poleis was the Panhellenion, established by Hadrian.
Derivatives of polis are common in many modern European languages. This is indicative of the influence of the polis-centred Hellenic world view. Derivative words in English include policy, polity, police, and politics. In Greek, words deriving from polis include polit?s and politismos, whose exact equivalents in Latin, Romance, and other European languages, respectively civis ("citizen"), civilisatio ("civilisation"), etc., are similarly derived.
A number of words end in -polis. Most refer to a special kind of city or state. Examples include:
Astropolis - a star-scaled city/industry area; a complex space station; a European star-related festival
Cosmopolis - a large urban centre with a population of many different cultural backgrounds; a novel written by Don DeLillo
Located on the northwest coast of Cyprus is the town of Polis, or Polis Chrysochous (Greek: ), situated within the Paphos District and on the edge of the Akamas peninsula. During the Cypro-Classical period, Polis became one of the most important ancient Cypriot city-kingdoms on the island, with important commercial relations with the eastern Aegean Islands, Attica, and Corinth. The town is also well known due to its mythological history, including the site of the Baths of Aphrodite.
The names of several other towns and cities in Europe and the Middle East have contained the suffix -polis since antiquity or currently feature modernized spellings, such as -pol. Notable examples include:
Acropolis ("high city"), Athens, Greece - although not a city-polis by itself, but a fortified citadel that consisted of functional buildings and the Temple in honor of the city-sponsoring god or goddess. The Athenian acropolis was the most famous of all acropoleis in the ancient Greek World and its main temple was the Parthenon, in honor of Athena Parthenos (Athena the Virgin).
^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
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.