Көне Грек ауылдарының қала-мемлекеттерге бірігуі

Joining of Ancient Greek villages into poleis

the federation of ancient Greek communities into a polis

Synoecism or synecism (/s//ᵻ/'/n//iː//s//ɪ//z//əm/ siNEEsiz əm; συνοικισμóς, sunoikismos, ), also spelled synoikism (/s//ᵻ/'/n//ɔɪ//k//ɪ//z//əm/ siNOYkiz əm), was originally the amalgamation of villages in Ancient Greece into poleis, or city states. Etymologically, the word means "dwelling together (syn) in the same house (oikos)." Subsequently, any act of civic union between polities of any size was described by the word synoikismos. in addition to the Latinized synoecism. Synoecism is opposed to Greek dioecism (διοικισμóς, dioikismos), the creation of independent communities within the territory of a polis. Synoecism is the result of a few major factors, mainly an increase in population density of adjacent settlements, with an incorporation proposed for economic, political or ideological advantages, such as the synoecism of the communities of Attica into Athens, or by imposition of a ruling power, such as the synoecism of Messenia into the newly built city of Messene. Additionally, synoecism may be the result of less active forces which often take the form of shared cultural elements such as religion or language. Although there were differences between synoecism in ancient Greece and ancient Rome, the same general concept is deduced from the history of both civilizations. Before political union, the future (combined) population of the polity constituted smaller settlements that were not obligated to each other, or at least not by the contract that was later to institute their political union. A settlement or group of settlements might be constituents of another polity from which they would be annexed or transferred.

In ancient Greece, society was divided into the demos (δῆμοι, κῶμαι; "country people" or "country villages") and the "asty" (ἄστυ) or "polis" (πόλις). The polis was the situs of the princely nobility, gentry, and aristocracy and the sacerdotal and martial families. The distinction between the "demos" and the "polis" was politically very important in these ancient states. There was much antagonism between the two bodies of the country and city. Where commerce and trade came to dominate culture and ideology, they encouraged men to live together in larger towns and develop democracies. In the city states of classical Greece, synoecism occurred when the "demos" combined with and subordinated, usually by force, the "politiea" in one polity. In the poleis, the synoikistes was the person who according to tradition executed the synoecism, either by charisma or outright conquest; he was subsequently worshiped as a demi god. Often, the synoikistes executed the synoecism in the interest of consolidating political power for themselves.

The most famous synoikistes was the mythic and legendary Theseus, who liberated Attica from Cretan hegemony and restored the independence of Greece under the leadership of Athens. In doing so, Theseus effectively consolidated the power of several loosely related minor city states residing in the countryside for himself by eliminating local government which took the form of small city councils and magistracies. According to Thucydides, Theseus founded a new central Prytaneion, an important building with governing administrative duties, in Athens as well as a host of other buildings with both administrative and religious duties in order to create a unified state. Thucydides also attributes Theseus with the "Synoecia" which translates to "Feast of Union." Koen Van Gelder recognizes that modern scholars generally disagree with this traditional foundation of Athens due to a variety of inaccuracies such as when it occurred or whether synoecism was the result of political intentions or cultural ones. The physical records of Attica and Athens have left many elements of the Theseus origin of Athens unreconcilable. Thomas has adduced arguments in support of the unity of the territory of Attica by the end of the Mycenaean period. Although her arguments seem convincing to me, they do not furnish absolute proof of a Bronze Age synoikismos; however, a political unification must have preceded the physical synoikismos at the end of the Bronze Age, or resulted from it, so that, on the threshold of the Iron Age, Athens was the only state in Attica. O. Broneer's reflection on the large quantities of lead found in the Mycenaean fountain on the Acropolis and the Athenian hold of the Laurium must also be taking into consideration.

In Aristotle's Politics, synoecism was initiated via the community. Communities would come together in order to consolidate power and legalize and enforce these shared notions of what is acceptable and what is not. To Aristotle, synoecism is what drives civilization to form governments. It begins as the union between a man and woman who create a household. Homer's Iliad even provides a historical precedent for the unity of certain Greek polities. Clan after clan poured out from the ships and huts onto the plain innumerable as the leaves and blossoms in their season the Athenians from their splendid citadel, the citizens of Argos and Tiryns of the Great Walls troops from the great stronghold of Mycenae, from wealthy Corinth, from Knossos, Phaistos, and other troops that had their homes in Crete of the Hundred Towns. There is a historical literary precedent for Greek synoecism before many of the developments in democracy or oligarchy take place in the 5th thought the 3rd century delineating the Kyklos of archaic Greece.

Among the ancient Greeks, festivals represented opportunities to continue synoecism as well as reform or reinforce it. Festivals provided central locations to the numerous and scattered Greek city states at which information could be exchanged and social relationships maintained. The Olympics, being perhaps the largest example of synoecismatic festivals, were a pan Hellenistic contest under which attracted Greeks at an international scale. At the games, Greeks would recognize basic similarities between themselves and other city states through their shared enjoyment of the competitions which contributed to broader notions of synoecism through athletic representation of city states. Individual athletes would gain notoriety and recognition for winning events for their cities. Successful synoecism can also be attributed to proper integration of new or reformed state religion. Müller states: "In oligarchical states, as in Elis, the people in later times remained almost constantly in the country; and it frequently happened that grandfathers and grandchildren had never seen the town: there were also country courts of justice, and other regulations intended to make up for the advantages of a city life. Where the courts of justice were at a distance, and there was no inducement to mechanical industry and internal commerce (see the term banausos), the ancient habits of life continued much longer in existence." In an effort to politically unite manage the different confederate city state members, a council of ten oikistes was appointed to rule in the city. From this history the word and concept of "democracy" is derived. This synoecism was one of the primary causes of the Kyklos in ancient Hellas. Synoecism also occurred at Mantineia: in the fifth century, after its synoecism, it became a democracy; in the fourth century, it was again divided ("dioikismos") and an oligarchy formed. Later, more political upheaval caused another synoecism, thus instituting another democracy. This further occurred in the other Arcadian towns of Tegea and Heraia. In ancient Athens, the villages of Attica combined with the polis of Athens; consequently the "demos" and "polis" became identical in Athens and the former word assumed preference to denote the whole polity. A four tiered class system outlined by Solon on the basis of income either by the way of monetary wealth, agricultural production or otherwise was introduced in the 6th century as a way of distinguishing between citizens and the rest of the population. These four classes were again transformed under Kleisthenes into a further ten tribes as a way of further democratizing the political system and remove more power from the elite few. The general trend of Athenian power being transferred from a concentrated few to a greater and more evenly distributed percentage of the citizenry is a result of the transition from a loose group of villages to a collective singular polis. Representation of the landowning citizens helped represent the expanded interests of Athens such as navel, commercial, and agrarian ventures. The democratic nature of democracy in Athens helped the synoecism of such a populous center in Ancient Greece.

In 428 BCE Mytilene sought independence from the Athenian Empire by way of a planned revolt. Despite never occurring, the revolt would have placed Mytilene at the centre of Lesbos synoecism in an effort to consolidate political power under the city's control to the extent that the hegemony of Athens could be overthrown. The successful synoecism of Lesbos under Mytilenean oligarchs would have caused Athens to reconsider its relationship with the city due to its central organization of the isle's resources. Under increased Athenian rule and observation, Mytilene was subjected to forced synoecism under Athens and its autonomy, curbed. Athenian citizens were sent to Lesbos in order to establish a stronger Athenian presence in Lesbos by collecting taxes from the Lesbians. After defeating the occupying Persians, Sparta restored Plataean autonomy and rule over their city and outlying territories differentiating them from the larger hegemony of Athens in the Attica region. This dioecism carried serious political connotations for the Spartans who invaded again during the Peloponnesian War when it was referenced again by the Plataeans as a way of warning against Spartan interference with their sovereignty or their interests. The legitimacy of the dioecism and the connotations it brought being that Plataea is an independent city state entity from Athens was enough so that it caused the invading Spartans to enter negotiations rather than violently raze the city and its hinterlands.