The City States of Greece

As to research, I would suggest that we aimed to copy the Korean; in other words, we should focus on ways to truly let us write books! To let us open great Library, maybe even the greatest of all! However, we must not forget that we are at war. So I would suggest ways to use the beasts of the wild in our conflict, even though it will most likely be over before we learn to tame them, they could surely help us in the future.
 
OOC: On technology, it is my mind that we finish the research of calendar to enable us to more properly utilise the many wines fortune has given Hellas and insodoing greatly expand our economy. Following this then I am inclined to writing > animal husbandry > masonry > philosophy in order to respectively improve our tech, utilise the sheep that will soon come into Athens dominion, build walls and drain marshes and to cultivate understanding of the gods and of knowledge.

Im sure Filli Noctus would concur with this path yes???
 
ORDERS

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: transfer citizen from wine to mine :p
: adopt the oligarchy social policy in tradition
: finish calendar > writing > AH > trapping > masonry
: archers to defend Delphi until otherwise ordered elsewhere

~ Tech and social policy orders established after discussion with Phillipos Demandros.


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BUDGET REVISION

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I have decided it is time to revise the budget of Athens in light of changed circumstances. This shall be the new budget arrangement.

BUDGET OF THE ARCHONATE OF ATHENS

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security expenditures:

30% of the budget shall go to funding the city militia and the police in order to maintain order.
10% shall go into a special service reserve to be used to pay for extra-ordinary missions in the case of conflict with other states, or with rebellious elements that may hypothetically emerge in Athens
10% shall go to a stipend, which is to be used to pay a stipend to the families of members of our military units, to ensure that they can support themselves while the breadwinner is absent due to his duties to the state and to his division.

Civic Expenditures

10% shall be expended on a series of courts that shall arbitrate disputes and judge minor crimes.
10% shall go into paying a stipend that is to be distributed to members of the high and low nobility (p 591 pg 30, classes of nobility in Athens). Low nobles shall recieve 2/3s of what a high noble recieves. Higher levels of nobility (Aristocrats and the Archon) recieve their income by virtue of their land holdings and as such are not entitled to this stipend.

National Reserve

10% shall go to the coffers of the Archonate

Archons Discretionary Reserve

10% shall go to the Archon for use as he wishes.

Divinity Expenditures

5% shall go to maintaining the shrines and holy places of the Dodekatheist faith. This is to ensure that Athens pleases the gods and ensures divine favour in all its endeavours.
5% shall go to a stipend to be divided evenly amongst all the clerics of Athens. This is to provide for their well-being and to ensure they can focus their efforts on the proper fulfillment of the sacred rites.

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TAXES

- Funds provided by the 10% security tax shall be divided proportionally 60% to the city militia and police, 40% to the special service reserve
- Funds provided by the emergency tax shall go into the national reserve
Click to expand...

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Any comments or suggestions are appreciated. The Archon is always open to the advice of his nobles and indeed of all citizens in Athens.
 
People of Delphi, I have heard your comments. Now we have settled what is to become a great city I am ready to reveal our Syntagma.

Spoiler Syntagma of Delphi :
Government Structure


Positions


Polikyrios:
The Polikyrios is sovereign and Hierarch of the polis of Delphi. The position is vested in the kyrios of the Oikos Demandros as heir of Phillipos Demandros. The Polikyrios may legislate on any matter with the exception of grants of citizenship which may only be made by the Ekklesia. The Polikyrios may veto any legislation or decision of the Ekklesia or Synedrion, including grants of citizenship. Any decision of the Polikyrios may only be overturned through use of the Demofoni procedure. The Polikyrios alone may grant ennoblement to an individual or honourary citizenship to an individual or group and the Polikyrios alone may amend the Syntagma. Although the Polikyrios is Hierarch of Delphi all but the most important duties and powers are delegated to the Spiritual Minister. The Polikyrios is permitted to attend and participate in any of the Boulai.


Ministers:
The ministers are chosen by the Boulai. Their primary responsibilities are listed below:
Domestic Minister - Security and justice, construction, education, land and labour management
Cultural Minister - Social policy and the Arts
Scientific Minister - Research
Foreign Minister - Relations with non-Hellenic states
Hellenic Minister - Relations with Hellenic states
Strategos - Military
Spiritual Minister - Religious orthopraxy, exercises duties and powers of Hierarch


If for any reason the Polikyrios is absent or unable to attend his duties the ministers may exercise rule of the polis but they may not exercise any power reserved to the Polikyrios.


The Boulai
The Boulai are the legislative bodies of Delphi. They have the power to set their own internal rules and structures in addition to the powers detailed in the Syntagma.


Ekklesia:
The Ekklesia is composed of all male citizens above the age of thirty who do not sit in the Theoikos or Synedrion. The Ekklesia is responsible for cultural, scientific and domestic matters and has the power to grant an citizenship to an individual. The Domestic, Cultural and Scientific Ministers are appointed by the Ekklesia


Synedrion:
The Synedrion is composed of kyrioi of the high noble families and retired Kidemones. Before being permitted to participate in the Synedrion a noble kyrios must have demonstrated meritorious conduct in word or deed and petitioned the Council of Ministers to be allowed to participate. Any newly raised noble is considered to have done demonstrated sufficient merit to have been raised and is thus automatically granted the right. Those who inherit the mantle of kyrios must petition but if their father died while they were young they may be given provisional entitlement for five years after which their actions within and without the Synedrion will be considered and they may be granted full rights or removed until they have accumulated sufficient merit.
The Synedrion is responsible for foreign, Hellenic and military matters. The Synedrion has the power to declare an individual or group an Enemy of Delphi or remove such status (if a citizen is named as such the declaration must be ratified by the Ekklesia). The Foreign and Hellenic Ministers are appointed by the Synedrion as is the Strategos.


Kyrioi of the low noble families, those kyrioi of high families who have not yet been permitted to participate and the sons of participating families are permitted to observe proceedings.


Theoikos:
The Theoikos is composed of the priests of the Dodekatheist faiths. The Theoikos is responsible for religious matters and orthopraxy. The Spiritual Minister is appointed by the Theoikos.


Kidemones
The Kidemones are the guardians of the law. All legislation passed by the Boulai will be presented to them to ensure it is not in contradiction to the Syntagma or any previous legislation. If it is found to be un-Syntagmal the legislation will be voided, if it is found to be contradictory to previous legislation that is not explicitly stated to be overriden it will be noted as such and referred to the Council of Ministers for approval. If the legislation is considered to not contradict the Syntagma or previous legislation it is considered passed into law unless vetoed by the Polikyrios.
To ensure their independence from political interference the Kidemones will reside in a compound outside the city and be discouraged from interacting with the general citizenry until they retire. A stipend shall be paid by the city for their food and any materials they require. Orphans and children from unfit parents will be sent to the Kidemones to study the law and those that are worthy will be selected to serve as Kidemone. Those that do not prove capable of serving as Kidemone but show martial proficiency will become guards of the Kidemones. Females and those who lack the required profficiencies will become assistants or servants to the Kidemones.


A Kidemone will be required to swear a dire oath to all the gods to interpret the law truly. Attempting to bribe, threaten or otherwise influence a Kidemone, their assistants or guards is a serious crime and those found guilty will be executed and their families disenfranchised and exiled.


Once a Kidemone reaches the age of 55 they are permitted to retire if they so wish. A retired Kidemone may freely interact with the general citizenry but if they do so they may not re-enter the Kidemones compound. A retired Kidemone who leaves the compound is permitted to participate in the Synedrion for the remainder of his life although such a right will not pass to his children unless he is raised to the nobility.


Population classes


Polikyrios: The Polikyrios and his family are considered a part of the nobility but above it and are thus held in a seperate class.


Nobles: Hereditary position, the kyrios of the family is permitted to sit in the Synedrion. Ennoblement is the gift of the Polikyrios to a citizen and may not be blocked. A family may be disennobled if its’ kyrios is found guilty of a crime against the polis or Polikyrios. If an oikos loses its’ citizenship it also loses its’ noble status. A citizen who performs great service to the polis may be raised to the nobility by the Polikyrios or the Council of Ministers. The senior line of a noble family, as determined by male preference primogeniture, is considered high nobility, other branches are considered low nobility.


Citizen: A person is a citizen if they are born within Delphic territory to parents who are citizens. Male citizens are permitted to own property and businesses. Male citizens over the age of thirty are permitted to attend the Ekklesia. A person born to citizen parents outside of Delphic territory may be recognised as a citizen if their mother testifies as such before a tribunal of three citizens. In the event of the mothers death the testimony of two citizens or three non-citizens present at their birth is admissable. Citizenship may be granted to an individual for meritorious deeds by the Ekklesia, subject to the veto of the Polikyrios. All members of the settling party are Delphic citizens from the founding of the city. Citizenship may be lost or suspended for crimes against the polis or Polikyrios.


Honorary citizen: Honorary citizenship is a gift that may be bestowed upon an individual or group by the Polikyrios. A male honorary citizen may own property and businesses but will not be permitted to attend the Ekklesia. The child of an honorary citizen will not be a citizen at birth but may be an honorary citizen if specified, implicitly or explicitly, when the parent was bestowed the gift.


Metics: Metics are non-Delphic Hellenes who have not been assigned another status. A metic is permitted to own a business but may not own property without special dispensation from the Synedrion or the Polikyrios, they are permitted to have a tenancy if they are resident in the city. Metics may be subject to additional taxation.


Foreigners: Foreigners are non-Hellenes who have not been assigned another status. Foreigners may not own property or businesses without special dispensation from the Synedrion or the Polikyrios, but are permitted to trade in the foreign district where they are allowed to rent lodgings whilst trading.


Slaves: Owners of slaves are permitted to do with their property as they wish. A Delphic citizen may not be taken or held as a slave.


Enemies of Delphi: An Enemy of Delphi is a citizen of a state at war with Delphi or an individual or member of a group named as such by the Synedrion. An Enemy of Delphi is subject to execution if found in Delphic territory.


Land


Naming of land:
Land surrounding Delphi is to be designated in the form X,Y - where X is the distance from the city of Delphi and Y is the position in the ring of tiles at that distance measured clockwise from the position directly east of the city. For instance the Fountain of the Gods will be 2,7 Athens would be 6,11 and the barbarian city of Kyoto would be 7,38.
Any person to whom the Polikyrios makes an allodial grant of land is permitted to name the tile as they see fit, subject to the veto of the Polikyrios.


Distribution of land:
All land is considered property of the polis unless the Polikyrios makes an allodial grant in which case the land becomes property of the recipient.
Individuals may receive rights to land in the following manners:
Allodial grant - made by the Polikyrios, the recipient has full ownership over the land, any sale of the land must be to a citizen of Delphi and must be reported to the Domestic Minister and Polikyrios
Grant of fief - may be made by the Domestic Minister, Polykyrios or the owner of an allodial grant. A recipient of this grant has title to the land but ownership remains with the polis or the allodial owner. The polis or owner of the tile may reclaim the title at will but is required to compensate the title holder. The title may be sold to any citizen or honourary citizen of Delphi.
Tenancy - a landowner or fiefholder may grant a tenancy on some or all of the tile output. All tenancy agreements are between the owner/fiefholder and the tenant. The only restriction is that the tenant must not be a foreigner or Enemy of Delphi as defined above.


Declarations, Legislation and Procedures


All Delphic citizens are free men. Should a citizen of Delphi encounter another citizen held as a slave, within or without the polis, they are required to make their best attempt to secure the freedom of that citizen. If they are required to purchase his freedom the emancipated citizen is required to make reparations in money, goods or labour.


To overturn a decision of the Polikyrios the Council of Ministers may invoke the Demofoni, requiring unanimous agreement from the ministers. Once the Demofoni is invoked a motion to overturn the decision is presented to the Ekklesia. The Polikyrios may then defend the decision and the Domestic Minister may argue the case against it. The Ekklesia then votes and if a 75% majority is secured against the decision the process is repeated in the Synedrion and then the Theoikos. If the motion to overturn the decision is passed by all three Boulai then the decision is overturned.


For the polis of Delphi to declare war in the absence of the Polikyrios a majority vote of the council of ministers is required. The Ekklesia and Synedrion will then be gathered and if a majority vote of both boulai is secured a declaration of war may be issued. In the event of a declaration of war being issued against Delphi the council of ministers may reciprocate without a vote in the Boulai.


During a state of war the decisions of the Polikyrios directly or indirectly related to the war may not be be overturned through use of the Demofoni and the decisions of the strategos may only be blocked by the Polikyrios.


Criminal proceedings are heard by the Ekklesia, Synedrion, council of ministers or Polikyrios depending on the status of the accused. The Ekklesia will hear cases against metics, foreigners and citizens who are not members of the Ekklesia. The Synedrion will hear cases against members of the Ekklesia and nobles who are not members of the Synedrion. The council of ministers will hear cases against members of the Synedrion and, in the absence of the Polikyrios, other ministers. The Polikyrios will hear cases against ministers.

The Dodekatheist faith is the faith of Delphi. All citizens are required to do honour to the gods in accordance with that faith. The guidance of the Hierarch or Spiritual Minister must be sought before introducing a new devotional cult to the polis. Worship of foreign gods must be practiced outside of the limits of the territory unless special dispensation is received from the Hierarch or the Spiritual Minister.

Sovereigns of other Hellenic poleis and their ambassadors will be granted the respect due the Polikyrios, sovereigns and ambassadors of non-Hellenic states will be granted the respect due to a noble and are exempted from the restrictions on foreigners.


The lowliest Delphic citizen is as noble as the most revered metic or foreigner.


As required Delphi may raise taxes upon nobles, citizens, honourary citizens, metics and foreigners resident in the polis.


I believe this system will keep intact the flexibility and ability to put into effect long term projects that the Athenian system displays whilst providing a bulwark against the abuses many of you seem fearful of.

In addition I am raising Doros and Alexius to the nobility, they shall be the first members of the Synedrion.
I am also making the following land grants:
To house Demandros allodial title to the Grove of Dionysus (1,1)
To the people of Delphi the Fields of Demeter (1,2) shall be common land
In accordance with establishment treaty the Archon of Athens shall be granted fief upon 1,6
Alexius and Doros shall each be granted a tenancy upon 1,4.
The remaining land shall be available for all citizens to use but it may in the future be granted to private individuals.

There shall be no taxes on citizens and nobles at this stage in the life of our polis, I will be paying for the establishment of the Kidemones compound and other expenses from my own income. A 5% tax on metics and 10% tax on foreigners is hereby enacted although as yet there are no metics or foreigners amongst us. Also in accordance with the establishment treaty I grant citizens of Athens the rights of honourary citizens of Delphi.

In honour of wise Apollo we shall begin constructing a monument.

On a more personal note I am pleased to announce the forthcoming marriage of my daughter, Helen, to Anaxagoras Plosious. This union between Athenian and Delphic nobles demonstrates the strong ties that shall exist between the two great Hellenic cities.

ooc: confirm SP and techs
 
OOC: I have decided to rewrite the Syntagma of the Athenians after seeing Filli_Noctus'. Please note it is merely a stylistic change and not one of substance and as such it is compeltely ooc since we can safely presume that the syntagma was always written this way IC. Indeed since the actual content is unaltered there is no need to make this IC.

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SYNTAGMA OF THE ATHENIANS

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Article I: The Archon

All Sovereignty proceeds from, and is invested in the hands of the Archon, who is the father of our nation and the supreme guardian (Anotatos Kidemonas) by the grace of all the gods of our sacred polis. All power of government is in his hands, the power to pass laws, to tax and all other command is his by divine right. It can be delegated or retained as he wills in his great wisdom.

The Archon is Sacrosanct and immune from all prosecution, for he is the embodiment of the state. He as such is also final judge of undisputed authority, who's fearsome judgements are final and absolute and beyond all reproach.

The position of Archon is hereditary though the line of the great Megakyrioi family, chosen by Zeus and blessed of Athena passing father to eldest surviving son, and thereon to male cousins and nephews should no son be found. Should no heir be found whatsoever that holds the name of Megakyrios then by the gods all claimants for the throne must enter into a trial by combat, in order to determine which one is worthy in the eyes of the gods. The victor in such a trial shalt be known to all as Archon.

Article II: The Areopagus

The Archon, our Lord and Sovereign is great in wisdom and in glory, but he is still fallible. The Areopagus, the council of the highest nobility, therefore exists to advise our glorious Archon and to correct him should they percieve him to be in error.

The Areopagus also by the grace of the gods is the highest court in the realm for those crimes so heinous as to be beyond the jurisdiction of local authorities. Know that where the Archon is the final judge the areopagus is the final jury, determining with a serene mind the guilt or innocence of him that stands before it, finally and absolutely with no recourse to escape the just punishment demanded by the gods.

The members of the Areopagus, as the highest of the athenians are bound ever more closely to follow its laws and uphold loyalty to Archon and to state. They are to uphold the law always, and be examples to the commons. Furthermore should they fail and should they betray the state of Athens they are to be punished most severely, by the just punishments and mercies of the archon the precise form in any specific case is to be up to his wise judgement.

Article III: Land

The Archon is the embodiment of the state and as such all land by right belongs to whoever holds the office of Archon.

The Archon at his will may grant the right of fief to those whom he will. Those who are fiefholders as such by right and by law shalt be entitled to all the benefits of ownership of land, save only that the Archon as true owner has the right to revoke the fief and grant it to another as he wills it.

Article IV: On Religion

The Dodekatheist religion is the religion of the Athenian State, and all are bound to uphold and hold as holy the sacred rites to ensure the good of the polis. The sacred festivals likewise are to be set apart from ordinary days and hallowed by the state and by the people. For indeed the Dodekatheist religion is the fulfillment of the tradition cults and is the source of all truth and all righteousness.

Devotional cults within the Dodekatheist religion, those paths opened by the heirophants who make open the ways of grace, must seek the approval of the Archon to be permitted in Athens lest evil or error seek to corrupt that which is pure and damage the polis' relationship with the divine. All foreign cults must likewise seek the approval of the Archon to be practiced, lest that which is evil or erroneous corrupts that which is pure and offends the divinities.
Click to expand...

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IC: As per the founding treaty with Delphi, Athens is obliged to grant reciprocal rights to the citizens of Delphi as they grant citizens of Athens. Since Delphi has seen fit to codify citizenship in their own Syntagma I have seen fit to add an amendment to the Syntagma of the Athenians to seal in stone both the previously proclaimed codification of the noble classes, and also the divisions amongst the common classes and those outside of it.

Article V: The Nobility and the Commons

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section a) the nobility

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The Division amongst the polity of Athens is such that the Archon is the head of the body, the highest of the high. He is the font of honour from which all lesser honours proceed and to whom all others who allegiance and honour.

Below the Archon reside the Aristocrats, whom are the highest amongst the nobility. It is they who have the right to sit on the areopagus with the Archon and to use the title of Lord, and whom alone have the privelege to recieve individual fiefs distinct from common land from that which belongs to the Archon. This position is passed from father to oldest male heir.

Below the Aristocrats reside the High Nobility who consist of all male descendants of an aristocrat to the second generation, in addition to those otherwise exalted by the font of honour, the Archon. They alone of all athenians have the right to observe as they wish the proceedings of the Areopagus in session.

Below the High Nobility reside the Low Nobility, who consist of all those distant by third generation descent from an aristocrat, and their heirs in succession in perpetuity alongside those uplifted to such a state by the archon and their heirs in succession in perpetuity. This class holds only the right to hold weapons in public above ordinary citizens, for the low nobility's privelege is one of honour only over ordinary citizens.


~unmarried noble women are of the class below that of their father, married women of any class are of the same class as their husbands save the Queen of Athens who is considered the rank of an Aristocrat due to the singular nature of the level of Archon.

~All nobles are expected to display loyalty to the Archon, and to faithfully fulfil the duties of any offices the hold, whether as magistrates in a court, or as ministers vicariously administering the archons authority in whatever area.

~A higher class of nobility posesses all the rights of lower classes of nobility in addition to the additional rights given to that level of noble


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section b) the commons

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citizens are peoples who are born to citizens of Athens within athenian territory. The child of an athenian citizen born abroad can be recognised by the courts through the testimony of 3 athenian citizens of good standing. They have the right to trial by the courts should they be accused of a crime, and the rights to hold property and business. Citizenship to a non-citizen may be granted by the archon, or to women through marriage to a citizen of Athens. Honorary citizens consist of those granted the privelege by state agreement or by the Archon, save that they cannot serve in state positions and cannot inherit land from a citizen and in the case of those specifically granted it by the archon, it is not inheritable itself.

foreigners are those from beyond the athenian polis who are residing in Athens. They cannot hold business or land holdings without a dispensation from the archon. They are however permitted to trade goods in an area of exchange specifically allocated for the purpose.

Slaves are those bound in service. They are property of their owner and have no rights save that they cannot be subject to unnecessary cruelty.

Enemies of the state are the lowest of the low. They consist of traitors to Land and Archon and of members of those pernicious nations that are in a state of war against us. They are subject to death on sight.
Click to expand...
 
Jehoshua said:
OOC: I have decided to rewrite the Syntagma of the Athenians after seeing Filli_Noctus'. Please note it is merely a stylistic change and not one of substance and as such it is compeltely ooc since we can safely presume that the syntagma was always written this way IC. Indeed since the actual content is unaltered there is no need to make this IC.

-
Click to expand...

OOC: tl;dr Unnecessary to read it... :p
 
well I did add an amendment on the end :p
 
not really, since people have plenty of time to see it, and since Dot isn't here at the moment. Its merely saving space :D

I think you know of a certain individual towards whom people get irritated for posting multiple posts to add amendments onto his original post.... he happens to be greek by the way :p
 
dot80 said:
:goodjob:Just want so say awesome job guys! There were so many awards to give that I had to put it in Spoilers! Keep it up! :goodjob:

Honorable mention to Filli_Noctus for being the first born player to RP his actions! :clap:

Honroable mention to Magnive for the first book! :clap:

Finally, Honorable mention to all those who wrote poetry! Much better than I can do! Keep it up! :worship:
Click to expand...

Have the awards been posted? Where?
 
Thanks.
 
I have been asking all along for someone to rewrite the original constitution of Athens :rolleyes: Glad it was finally done. From just skimming it, it already looks and reads a lot better.
 
The Athenaead: Chapter V

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The establishment of the Megakyrioi Syntagma heralded a long and prosperous era of Megakyrioi ascendancy in Athens. Indeed this began auspiciously with the establishment of courts and a police force which for the first time brought law and order to athens where under the Fotismenoi mere barbarism reigned. These deeds brought Agamemnon to new heights of fame and reverance to the point that a mere word was enough to convey his will. However unfortunately his reign was not long to last, and he soon perished in his 50s after implementing these far reaching reforms. He was succeeded by his son the Archon Pericles I

The Beginning of Pericles' reign saw a brief disturbance in the form of the last of the Fotismenoi returning to claim power as sovereign of greece. Apparently this was due to a misconception, possibly deliberately cultivated, that Agamemnon had left no heir after the murder of his children. Unfortunately for the Fotismenoi this was not so, and under the terms of death for a banished criminal returned the last heir of the House Fotismenos was executed within a day of his return by the police force, to universal public acclaim.

After this incident the reign of Pericles proceeded, beginning with the extirpation of the final pro-fotismenos rebels in the wilderness, and the conquest of the trojans. In addition to these military feats Athens during this period advanced rapidly in terms of culture and technology, with new liberties being proclaimed as a stark juxtaposition to the absolutism of the Fotismenoi. Furthermore poetry, music and storytelling flowered during this period, and Athens became increasingly cultured and influential in the region.

It was during the early part of this cultural flowering that the Demandroi were raised to the nobility, resulting in much joy from the plebeians, and some discontent from the nobles who thought him unworthy of the honour. In part this also resulted in Pericles recieving less adulation than his father, especially from the Lord Demetrios Glaros who was known as an impetuous and rash man, with a short temper. Relations with Japan also continued to sour.

However the achievements of continued Megakyrioi rule more than outweighed the discontent. For example the Archon Pericles recieved a vision from Athena and codified the traditional religion into Dodekatheism, establishing newfound religious fervour in the population and strengthening Athenian culture and tradition.

Another notable event from this era which is one of the most magnificent of such achievements was the Periclean mission to Korea, a diplomatic effort on the part of the Archon who sent a plebeian as emissary to Korea. It resulted in a firm cultural exchange and the establishment of solid diplomatic relations to the point that the Emperor of Korea visited Athens in the first visit by a foreign head of state to athens in recorded memory. This visit was so successful that a marriage exchange took place where a daughter from both the House of Joseon and the House Megakyrios married the heir of the respective opposite house. A defensive alliance was also arranged as was promises of further exchanges in the future.

However after these heights of success troubles found their way to Athens once again. Firstly records show a heated dispute in the Areopagus over who was to lead a settler group to found a colony city, with the Archon eventually appointing the Lord Demandros to the position over the protests of the other nobles, causing much anger, with the nobility becoming firmly opposed to the House Demandros and with some amongst the minor nobles even beginning to mutter against the Archon.

However all of this was cast aside for greater threats to follow. For Japan under a new Shogun more impetuous and militant than the last, and wanting to prove himself to his Daimyo' had declared war on Athens for the Eurotas Valley. So it was in the midst of triumph and tribulation in Athens that the First Greco-Japanese War began.
Click to expand...
 
Filli I am interested to see how your government works. It is very similar to the American Government, just giving the executive more power, and adding a religious body. Very good. I also like your plot naming system. It also brings up something I want to point out, I encourage players to name natural landmarks/formations/ect, it all brings more flavor to the game. Also when I name them you get the uninspiring "Wine District" or "Hills District"
 
ooc: fine I shall name the districts of athens. Also could you shorten the current statistical naming system in Athens to A (instead of Athens) followed by the number instead. Much easier :p. Ergo Athens 1 becomes A1, Athens 2 becomes A2 and so on and so forth.
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District names:

The Archons Domain(The wines I own.)
The City of Athens (The actual city)
The Eastern Fields (the two eastern wheat tiles)
The Mines (the mined hill)
The Northern Fiefdoms (The ivory and the other wine)
The Western Fields(The western wheat tile)

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~ for currently uninhabited areas

The Desert of Hermes (The empty desert and the soon to be incorporated desert/hill/sheep tile [Hermes is the god of shepherds amongst other things] )
The Gulf of Athens (the two water tiles)
 
Before I go to all the trouble making a new family tree, would you guys prefer one for all the Nobility, or one for each City-State?
 
dot80 said:
Filli I am interested to see how your government works. It is very similar to the American Government, just giving the executive more power, and adding a religious body. Very good. I also like your plot naming system. It also brings up something I want to point out, I encourage players to name natural landmarks/formations/ect, it all brings more flavor to the game. Also when I name them you get the uninspiring "Wine District" or "Hills District"
Click to expand...

ooc: The only similarity with the US government is that the Kidemones were indeed based on SCOTUS, at least the function, minus the judicial aspect, if not the form. The Ekklesia was based on Athenian democracy and the Synedrion was based partially on the actual Synedrion, which was a noble council when Athens was rules by an aristocracy, and partially on the House of Lords. The Theoikos I concocted myself although I'm sure it has similarities to Iran's Guardian Council. Now I think about it as a whole instead of something I'm working on it bears a similarity to the etats general of the ancien regime.
 
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