Ecclesia
(
ἐκκλησία). The assembly of the people, which in Greek
cities had the power of final decision in public affairs.
1.
At Athens every citizen in possession of full civic rights was
entitled to take part in it from his twentieth year upwards. In early times one ecclesia met
regularly once a year in each of the ten prytanies of the Senate (see
Boulé); in later times four, making forty annually. Special
assemblies might also be called on occasion. The place of meeting was in early times the
marketplace, in later times a special locality, called the Pnyx; but generally the theatre,
after a permanent theatre had been erected. To summon the assembly was the duty of the
Prytanes, who did so by publishing the notice of proceedings. There was a special authority,
a board of six Lexiarchi (
ληξίαρχοι) with thirty assistants,
whose business it was to keep unauthorized persons out of the assembly. The members on their
appearance were each presented with a ticket, on exhibiting which, after the conclusion of
the meeting, they received a payment of an
obolus (about three cents),
in later times of three obols. After a solemn prayer and sacrifice the president (
ἐπιστάτης) communicated to the meeting the subjects of discussion.
If there were a previous resolution of the Senate for discussion, he put the question whether
the people would adopt it or proceed to discuss it. In the debates every citizen had the
right of addressing the meeting, but no one could speak more than once. Before doing so he
put a crown of myrtle on his head. The president (but no one else) had the right of
interrupting a speaker. If his behaviour were unseemly, the president could cut short his
harangue, expel him from the rostrum and from the meeting, and inflict upon him a fine not
exceeding 500 drachmae ($83). Cases of graver misconduct had to be referred to the Senate or
Assembly for punishment. Any citizen could move an amendment or counter-proposal, which he
handed in writing to the presiding
πρυτανεία. The
president had to decide whether it should be put to vote. This could be prevented, not only
by the mere declaration of the president that it was illegal, but by any one present who
bound himself on oath to prosecute the proposer for illegality. The speaker might also
retract his proposal. The votes were taken by show of hands. (See
Chirotonia.) The voting was never secret, unless the question affected
some one's personal interest, as in the case of ostracism. In such cases a majority of at
least 6000 votes was necessary. The resolution (
ψήφισμα) was
announced by the president, and a record of it taken, which was deposited in the archives,
and often publicly exhibited on tables of stone or bronze. After the conclusion of business,
the president, through his herald, dismissed the people. If no final result was arrived at,
or if the business was interrupted by a sign from heaven, such as a storm or a shower of
rain, the meeting was adjourned. Certain classes of business were assigned to the ordinary
assemblies.
The functions of the ecclesia were:
(
a) To take part in legislation. At the first regular assembly in the
year the president asked the question whether the people thought any alteration necessary in
the existing laws. If the answer were in the affirmative, the proposals for alteration were
brought forward, and in the third regular assembly a legislative commission was appointed
from among the members of the Heliaea or jury for the current year. (See
Heliaea.) The members of this commission were called
νομοθέται. The question between the old laws and the new
proposals was then decided by a quasi-judicial process under the presidency of the
θεσμοθέται, the proposers of the new law appearing as prosecutors,
and advocates, appointed by the people, coming forward to defend the old one. If the verdict
were in favour of the new law, the latter had the same authority as a resolution of the
ecclesia. The whole proceeding was called “voting (
ἐπιχειροτονία) upon the laws.” In the decadence of the democracy the
custom grew up of bringing legislative proposals before the people, and having them decided
at any time that pleased the proposer.
(
b) Election of officials. (See
Probolé.) This only affected, of course, the officials who were elected by
show of hands, as the strategi and ministers of finance, not those chosen by lot. In the
first ecclesia of every prytany the archon asked the question whether the existing ministers
were to be allowed to remain in office or not, and those who failed to commend themselves
were deposed.
(
c) The banishment of citizens by ostracism. See
Ostracismus.
(
d) Judicial functions in certain exceptional cases only. (See
Eisangelia.) Sometimes, if offences came to its
knowledge, the people would appoint a special commission of inquiry, or put the inquiry into
the hands of the Areopagus or the Senate. Offences committed against officials or against
private individuals were also at times brought before the assembly, to obtain from it a
declaration that it did, or did not, think the case one which called for a judicial process.
Such a declaration, though not binding on the judge, always carried with it a certain
influence.
(
e) In legal co-operation with the Senate the ecclesia had the final
decision in all matters affecting the supreme interests of the State, as
war, peace, alliances, treaties, the regulation of the army and navy, finance, loans,
tributes, duties, prohibition of exports or imports, the introduction of new religious rites
and festivals, the awarding of honours and rewards, and the conferring of the
citizenship.
2.
At
Sparta all the Spartiatae, or citizens in
possession of full civic rights, were entitled to take part in the deliberations of the
Assembly from their thirtieth year onwards. The Assembly was convoked once a month at the
full moon by the kings, and later by the ephors as well. After B.C. 600 it met in a special
building in the market-place at Sparta, the Scias, the members standing, not sitting, as in
the Athenian ecclesia. Its business was to accept or reject proposals made by the
γερουσία or Senate. (See
Gerusia.) It made its will known by acclamation, or, in doubtful cases, by separation
of the parties into different places. The right of bringing forward proposals and speaking in
the debates belonged only to the kings, the members of the Gerusia, and the ephors; in all
other cases special consent was required. The functions of the Assembly were the election of
the officials and senators to decide (in doubtful cases) on the regal succession, on war and
peace, treaties, legislation, and other matters affecting the State.