Achaian League - Rizakis

FEDERALISM IN GREEK
ANTIQUITY
EDITORS
HANS BECK AND PETER FUNKE
III CAMBRIDGE
^ P UNIVERSITY PRESS
Contents
List of maps
List of contributors
Preface
A note on the transliteration of ancient Greek
List of abbreviations
Maps
i. An introduction to federalism in Greek antiquity

Hans Beck and Peter Funke
2. Federalism and ethnicity

Jonathan M. Hall
3. The community of the Hellenes

Lynette G Mitchell
4. Akarnania and the Akarnanian League

Klaus Freitag
5. Aitolia and the Aitolian League

Peter Funke
6. The Achaian League

Athanasios Rizakis
7. Boiotia and the Boiotian Leagues

Hans Beck andAngek Ganter
8. The Euboian League - an 'irregular' koinon?

Denis Knoepfler
9. The Lokrians and their federal leagues

Giovanna Daverio Rocchi
ν
VI Contents
io. Phokis 199

Jeremy Mclnerney
11. Microfederalism in Central Greece: the Dorians and Oitaians 222

Denis Rousset
12. T h e Thessalian League 231

Richard Bouchon and Bruno Helly
13. T h e Arkadian Confederacy 250

Thomas Heine NieUen
14. Elis (with Akroria and Pisatis) 269

James Roy
15. Traces of federalism in Messenia 285

Nino Luraghi
16. Molossia and Epeiros 297

Elizabeth A. Meyer
17. Federal Makedonia 319

Miltiades Hatzopoulos
18. T h e Chalkidike and the Chalkidians 341

Michael Zahrnt
19. Federalism and the sea. T h e koina of the Aegean islands 358
Kostas Buraselis
20. Federalism o n Crete: T h e Cretan Koinon and the Koinon

of the Oreioi 377
Angelos Chaniotis
21. T h e Italiote League and southern Italy 386

Michael P. Fronda
22. T h e Lykian League 403

Ralf Behrwald
23. Federalism in the Kyrena'ika? 419

Alex McAuley
24. Forerunners of federal states: collaboration and integration

through alliance in Archaic and Classical Greece 434
Kurt A. Raaflaub
Contents vii
25. The Hellenic leagues of late Classical and Hellenistic
times and their place in the history of Greek federalism 452
Bernhard Smarczyk
26. Peaceful conflict resolution in the world of the federal states 471
Sheila Ager
27. The economics of federation in the ancient Greek world 487
Emily Mackil
28. Ancient theoretical reflections on federalism 503
Cinzia Bearzot
29. Greek federalism, the rediscovery of Polybius, and
the framing of the American constitution 512
Gustav AdolfLehmann
Bibliography 524
Index 590
CHAPTER 6
The Achaian League

Athanasios Rizakis
The ancient Greeks believed that the inhabitants of the historical region of
Achaia, that is to say the northwest of the Péloponnèse, were of Achaian
ethnic extraction. According to one tradition, which is difficult to verify,
the Achaians succeeded an Ionian population at the time of the Dorian
invasion of the peninsula, but in any event it is highly possible that at the
beginning of the Iron Age the territorial and ethnic unity of the region was
permanently shattered.1 That there was indeed an ethnic transition at the
time is confirmed by the fact that in Achaia a dialect of the northwestern
group was spoken during the historical period. This implies that at the time
of these migrations at the end of the Bronze Age this dialect was passed on
by neighboring groups of Aitolians, Boiotians, Ainianians, Thessalians,
and others, and that there was a concurrent shift in the ethnic composition
of the region's population. The demographic shift perhaps also entailed a
change of name, because at the time of the composition of the Catalog of
Ships several centuries later (c. 750 BCE), the residents of Eastern Achaia are
identified as Aigialians and their home as Aigialos, while those of the
western part are known as Kaukones and Epeians.2
These tribal designations do not seem to have persisted for very long,
however, because during the same period, or slightly later, the process of
the creation of a new Achaian identity had begun. It was even suggested
recently that this identity was already part of a common heritage since the
eighth century BCE.3 It is possible that the transmission of the Homeric
poems, in which the poleis of the eastern Achaia are directly related to the
Hdt. 7.94; Strabo 8.7.1; cf. Sakellariou 1991; Osanna 2002: 274, η. 27.
2
Horn. //. 2.574-575; Eust. Schol. adx.i., 574-575 and 569; see Rizakis 1995:114-116 nos. 151,151a, 151b;
Strabo 8.6.19; c f· Rizakis 1995: 302 no. 526; Steph. Byz. s.v. Aigialos, Aigialians. Horn. //. 2.516—619;
cf. Rizakis 1995:116-118 nos. 152,152a, 152b (Epeioi); Horn. HymnAp. (I) 425; cf. Rizakis 1995:123 no.
160; Strabo 8.3.11, 17 (Epeians, Kaukones); Rizakis 1995: 300 no. 522 and 301 no. 523 with other
references; see also Moscati Castelnuovo 2002.
3
Mele 2002: 76 entertains the idea that a first Achaian core identity might even date to the ninth
century BCE. We are unable to say with certainty whether the development of this regional identity
118
The Achaian League 119
4
Achaians as they belonged to the kingdom of Agamemnon, contributed to
either the reappearance of an already-extant sense of Achaian historical
memory, or they aided in the creation of this 'Achaian' identity.5 If, in fact,
we are unaware of the origins and early development of this identity-
forming process, we can still say with more certainty that this process did
not come to fruition until the sixth century, perhaps under Spartan
influence. From this period onwards the name Achaia is applied to the
entire region of the northwestern Péloponnèse.7
Presumably, the context in which this identity was construed was
initially the opposition between the Aigialian-Ionians and Achaian-
Aiolians, crystallizing in the rivalry between Poseidon Helikonios and
Zeus, the respective patrons of the two rival cities Helike and Aigion.
This opposition facilitated the promotion of Zeus who became the custo-
dian of the new Achaian identity - regardless of whether it was 'real' or
imagined - and his sanctuary became their common religious center.9
Zeus, thanks to his tight links with the Achaian past, was far better
equipped than any other divinity to absorb such an integrative function
among the communities of the northwestern Péloponnèse, while also
facilitating the transition of the Aigialos-Aigialians into Achaia-Achaians.
The god thus found himself at the heart of a developing system of ethnic-
regional identity, and then in his capacity as Zeus Homarios, that is "he
who unites" or "accommodates,"10 gradually succeeding in uniting people
was contemporary with or subsequent to the movement which began in the second half of the eighth
century, at the time of the rise of the polis. The often-supposed delay in the development of Achaian
cities, based on an overvaluation of the archaeological argumentum ex sikntio, is rendered void by
recent discoveries: see Rizakis 2012.: 27 and, more generally, Mele 2002: 73-76; Osanna 2002:
274-275.
4
Horn. //. 2.569-575; see Sakellariou 1991:15-16; Mele 2002: 76-77.
5
On the common strategies in this search for an Achaian identity, as well as that of the inhabitants of
the northwestern Péloponnèse and the Argolid, see Giacometti 2001: 28, 31-39; on their relations in
cult, Rizakis 2009. The process of the formation of regional identities in the Péloponnèse is also
described by Mclnerney 2001: 59-61.
See Körner 1974: 458-459. O n the transfer of the remains of Tissamenos to Sparta during the first
half of the sixth century, see Leahy 1955: 26-38; Achaian memory of Sparta: Leveque 1991:573-580.
7
On the rich tradition of the terms Achaia, Achaians, see Stern 1980: 67-70; Cassola 1996: 7-8. The
geographic designator appears for the first time in Hekataios, where Dyme, the most western city, is
defined as both Epeian and Achaian. See Moscati Castelnuovo 2002:171, who refers to Mclnerney
2001: 59-61 regarding the analogous definitions of the identity.
8
See Paus. 7.1.4; cf. Mele 2002: 77.
9
See Breglia 1984: 72-74. The valorization of the cult of Zeus coincides with a period in which Zeus
also assumed a more prominent place in the mythological tradition of other cities of the period
(ninth to sixth centuries BCE).
10
See, for instance, Foucart 1876:100; Cook 1914:16-17; most notably Aymard 1935: 467 n. 2 and 5;
Durante 1957:104-105, cited in Breglia 1984: 71-71; Osanna 1989: 56 η. % Rizakis 2013.
I20 ATHANASIOS RIZAKIS
and providing the Achaians with a political identity." This new identity is,
for the first time, clearly expressed - in a form that is not without political
connotations — in the famous dedication in honor of Zeus in Olympia at
the beginning of the fifth century BCE by the "common ethnos of the
Achaians."12 The Achaians there presented themselves as the direct des-
cendants of the Homeric Achaians through descent from the hero Pelops,
who was himself the grandfather or great-grandfather of Agamemnon and
Menelaos. According to Pausanias (5.25.10), the accompanying inscription
read: "The Achaians, themselves the descendants of Tantalid Pelops,
challenger of the gods, dedicated these statues to Zeus."
The political union of the Achaians and their dualistic identity

Questions which have interested scholars since the nineteenth century are:
first, when and through what process did this ethnic group evolve and
transform itself into a political union of the twelve cities of the north-
western Péloponnèse; and second, was the cult of Zeus Homarios estab-
lished as the common cult of all the Achaians before the creation of the
league or was it simply an epiphenomenon of it? Answering these ques-
tions is complicated. It might be reasonable to suppose that external
pressures - the threat from Sikyon to the cities of Eastern Achaia, and
Spartan power ambitions in the middle of the sixth century BCE13 - were
potentially influential by accelerating the evolution and facilitating a
progressive shift towards a political union. The united attitude of the
Achaians during the Persian Wars perhaps indicates some form of military
and administrative organization of the region, albeit admittedly loose and
hybrid, which, according to Bruno Helly, is best illustrated by Herodotus'
mention of the division of Achaia into twelve mere ("districts").14 This
territorial organization might have corresponded with a more complex
political form of cooperation during the second half of the fifth century
The promotion of his cult limited the impact of the rival cult of Poseidon Helikonios who continued
to be worshipped at the regional level.
12
Paus. 5.25.8; see Eckstein 1969: 27-32; Doerig 1977: 20-21; Giacometti 2001: 28-31; Walter-Karydi
1987: 19-32 (on another dedication by Onatas). For the significance of the term Achates in this
document as well as other contemporary inscriptions, see Moggi 2002:126—128.
13
O n the Sikyonian threat and its subsequent impact on the formation of Achaian koinon, see
Giacometti 2001: 16-19; Rizakis 2002: 50; on the pro-Achaian policy of Sparta, see Leahy 1955:
26-38; Giacometti 2009: 9 and n. 5 with relevant bibliography.
14
Hdt. 1.145; see Rizakis 1995:111-112; Helly 1997a; see also the commentary on this passage by Moggi
2002: 125-126. Certain scholars hold that the process of politicization crystallized only during the
first half of the fifth century BCE. Others date the creation of the first koinon to 570—550 BCE: see
Tausend 1992: 23-24; also Walbank 2000; Mele 2002; Cuche 2010: 104; Larsen 1968: 83.
BCE, even though many scholars believe that this happened only at the
beginning of the following century. 15 The Peloponnesian War provides,
here as elsewhere, the context in which political and structural changes
occurred at a regional level; a trend which reveals itself in a political sense
with the appearance of the terms Achaia and Achaians in Thucydides, 1
and for the first time the identification of Achaians as individuals with two
ethnics, especially in epigraphic documents. 1 7
The echo of this new political reality is also found in an interesting
passage of Polybius,1 wno tells us that the Achaian cities of Magna Graecia,
after the anti-Pythagorean revolt (c. 430 BCE), used the institutions of their
Peloponnesian homeland as their model, and subsequently erected a
sanctuary of Zeus Homarios which was destined to be, like the sanctuary
at Aigion, the location of their meetings and debates. This passage is
fraught with problems which have led to divergent interpretations. 19 On
the whole, I agree with Mario Moggi that "the substance of the events is
generally credible, as credible as the framework for the ethno-regional
organization of Achaia, which can be extrapolated from the references of
Polybius."20
The political union of the Achaians probably consolidated itself only
after 417 BCE, thanks to Spartan support which allowed the league for the
first time to outgrow its regional boundaries and expand into the Aitolian
coast at the beginning of the fourth century. 21 In fact, Xenophon informs
15
See Moggi 2002:117-132. A recent update on this question with all relevant bibliography is offered by
Rizakis 2012: 27-28.
16
1.111.3; 115.1; 2.9.2; 3.92.5; 4.21.3; 5.82.1; see Moggi 2002:124-125.
17
See Moggi 2002:120-124; Rizakis 2012: 26-27. This double identity is not attested in the epigraphic
records of the first half of the fifth century. Thus a citizen of Helike, buried on the banks of the
Black Sea, is described in his epitaph (490-480 BCE) as a Peloponnesian of Helike: see Bultunova
1986:59-61. no. 18 with photograph = SEG 36.71$ ; Rizakis 1995: no. 740.
18
Polyb. 2.39.1-6; cf. Strabo 8.7.1. The date by which federal institutions were adopted by Achaian
Italiote cities is usually placed around 430-420 BCE; see Osanna 1989: 205, η. 147 with all previous
bibliography; add Gallo 2002:133, η. ζ. See also Chapter 21 by Michael Fronda, below.
19
See de Sensi Sesti to 1994. T h e veracity of the passage from Polybius was questioned by Morgan and
Hall 1996: 195, but their interpretation was challenged by Walbank 2000: 23-27; cf. also Rizakis
2012: 27-28.
20
Moggi 2002: 118-119 ("la sostanza degli eventi è considerata in genere attentibile, cosi come
attentibile è ritenuto il quadfo della organizzazione etnico-regionale dellAcaia, che si può ricavare
dalle notazioni polihiane.")
21
Notably in Kalydon and Naupaktos, but also in other cities on the Aitolian and Lokrian coasts: see
Xen. Hell. 4.6.1; Strabo 8.7.3; Paus. 10.18.1-3; cf. Aymard 1936: 6, η. ι; Walbank ΐ957 _ Ι 979 : ΐ·ι8;
Merker 1989:303-311; Tausend 199 2 ; Beck 2001b: 356; Rizakis 2012. This expansion was facilitated by
the links which had long existed between the two coasts, but also by political considerations of
the day: Morgan 1997:157 and 165-166; Bommeljé 1988:311-314; Grainger 1990:30-32; Freitag 2009:
18-19; Rzepka 2006: 54.
122 ATHANASIOS RIZAKIS
us that slightly before 389 BCE, the Achaians granted the status of federal
politeia to the citizens of Kalydon across the Gulf, allowing their city's
incorporation into the Achaian League.22 The fact that the Kalydonians
maintained their civic identity while becoming Achaian citizens leads us to
think that, on the one hand, this right of federal citizenship coexisted with
the citizenship of each individual polis. On the other hand, Kalydon's
integration in the league presupposes the existence of a political structure
with a common citizenship that was distinct from that of local
communities.23
The hierarchical ranking of two ethnic identities, as it regularly appears
in both Achaian epigraphic documents and in the legends of federal
coins,24 discloses the superiority of the federal politeia in the political
arena. Achaian federal citizenship could only be granted directly by the
central power, i.e., the federal assembly, but it could also be acquired
indirectly by local citizenship which as such entailed federal citizenship.25
While local citizenship was the title par excellence of any citizen and thus
the expression of their political and social rights at the local level, federal
citizenship broadened their rights, because it granted to each of its bene-
ficiaries the ability to participate in the affairs of the community of all
Achaians. The status of federal citizen accorded even more rights to those
who held it, including the right of owning lands and property (enktêsis)
anywhere in Achaia, to contract marriages, and to go freely about their
economic activities.2 Achaians living in a city other than their own home-
town were not, however, integrated into the citizen body of the city which
welcomed them; only native citizens of the local community were entitled
to participate in the affairs of their local community. This restriction of
local citizenship, consequently, created a sharp distinction between the
political spheres of individual communities in Achaia and their respective
politeiai. At the macro-level, they were of course all tied together as
Achaians.27
Xen. Hell. 4.6.1; see Merker 1989: 303-311; Moggi 2002:120.

Xen. Hell. 5.2.19; 7.3.5 allows us to clarify certain issues regarding the relationship between local and
federal citizenship; see Beck 1997:194 n. 1; Bearzot 2004b. Beck (1997:178) reminds us not to forget
that the federal politeia evolved out of the local politeia and that the latter remained the fundamental
source of identity for citizens even after their city had joined the koinon. On the local politeia in the
Achaian confederation, see Rizakis 1990.
See Rizakis 2012: 25 n. 11; add Weil 1882 and Benner 2008a: 22-23.
See Niccolini 1914: 254; Aymard 1938: 293; Rizakis 2012: 29. O n Achaian citizenship grants, see
Polyb. 2.38.1-2 and 4.1.7; Plut. Arat. 9.4-6 and 23.3-4; IGv.z 344 = 5 / G 3 490.
See Larsen 1968: 239.
See Larsen 1971: 83-84; Rizakis 2012: 35-38; for the Aitolian League, see Peter Funke, chapter 5.
Federal institutions
The structure of the federal government in Achaia, based on that of the
cities of the region, is tripartite. It comprises a group of federal magistrates,
a federal council, and an assembly of the people. It is certain that there was
a lively interaction between these three bodies of government in the
handling of federal affairs, but the specific scope of the power of each,
along with the procedures followed, are mostly unknown to us, at least
during the Classical period. We are much better informed regarding these
same questions in the second Achaian confederation, refounded in 280/79
BCE,2 even though numerous details, some of them significant, remain
obscure. The description of Polybius, our principal source with which we
attempt to reconstruct the Achaian League, is plagued by many lacunae;
the historian rarely bothers, in the surviving parts of his work, to provide a
systematic analysis of these institutions or to linger on constitutional
subtleties. The details provided by other literary sources and inscriptions
are not sufficient to fill this gap. It is for this reason that certain aspects of
the Achaian constitution continue to be the object of vigorous debate
among researchers.29
That said, we are certain of one thing: these federal institutions evolved
and adapted themselves gradually to their political and social context.
Before 255 BCE the Achaians appointed a common secretary and two
stratêgoi,30 but after this period a single stratègos was elected whose precise
functions are unknown. Polybius defines the powers in a fairly general
manner - they presided over the administration of common affairs - but
surely their functions took on greater importance and contributed to the
first sizeable extension of the league's territory (251-229 BCE). 31 This
extension was briefly halted by the military success of Kleomenes, king of
Sparta. Achaian setbacks during the war with Kleomenes (228-222 BCE),
and the Social War which followed (220-217), along with the breakdown
of the league, led to a traumatizing experience. In response, the leaders of
Achaia introduced new institutional reforms that targeted the army and the
financial system (217 BCE), 32 and finally a very important reform regarding
the decision-making process. The reform gave great prominence to the
2
Polyb. 2.41.1-15 with Walbank 1957-1979 on this passage; Rizakis 1995: 259-262, n. 430.
29
The most recent review of the debates regarding Achaian institutions is Roy 2003.
30
Polyb. 2.43.1-2; Strabo 8.7.3; cf· Aymard 1938: 297-300.
31
See Aymard 1933 and 1938: 21, 298-299, 322, 358-359 and passim. On the expansion of the league
during this period, Urban 1979.
32
The precise nature of these reforms remains unknown.
boulé, an organ which in its composition was now more flexible and
effective. The integration of several large Peloponnesian cities in the league
at the beginning of the second century entailed, at the instigation of
Philopoimen, a final reform which put an end to Aigion's claims as
exclusive meeting place of the league; the federal capital lost its monopoly
on federal assemblies after 189/8 BCE in favor of a rotating schedule in
various cities.33
The layout of the redrawn map of the political geography was embodied,
as demonstrated by Heinrich Chantraine (1972: 175-190), by a 'younger'
series of Achaian coinage, including silver triobols and bronze coinage34
struck by numerous member-states of the league. Two recent studies
illustrate the issues concerning the production of Achaian silver and bronze
coinage. A long controversy exists about the last period of federal mints
(167-146 BCE).35 Christof Boehringer's study (Boehringer 1991) of the
Poggio Picenze coin hoard argues that federal mints continued even after
the destruction of Corinth in 146 BCE, while others brought some chron-
ological precisions to this hypothesis, supposing that these mints began
during the time of Lucullus and Sulla; some mints might have continued
down to the time of Actium (31 BCE). The majority of scholars now accepts
partial mints during this period, which were mostly used in the context of
military events.3
For several generations, the question of whether or not the Achaians had
a representative government has been a fundamental issue in scholarship.
As indicated by Jakob Larsen (1955: 75-76), the critical terms in this debate
are synklëtos and synodos as indicated in our sources. The first was used from
the second century onwards for an extraordinary meeting of all active
citizens, which was called to address an issue of war or alliance, and later
also to respond to a demand accompanied by letters from the senate in
Rome. 37 The term synodos, on the other hand, was used to designate a
regular assembly which met several times throughout the year at regular
intervals. The crucial question is whether the synodos was a representative
assembly,3 but there is no scholarly consensus here. Andre Aymard
(1938: 63) rejected out of hand the equivalence established between the
33
Liv. 38.30.1-6; Aymard 1938: 293-302; Rizakis 1995: 131 no. 175.
34
See more recently, Warren 2007 and Benner 2008.
35
Benner 2008: 15-19, classifies the silver triobols after 280 into four periods: 280-200, 195-168,
167-146, and 88-30 BCE.
36
On this issue see, most recendy, Touratsoglou 2010: 239 and in n. 9 with bibliography.
37
Polyb. 12.10.10-12; Aymard 1938:192; Larsen 1955: 89.
38
As suggested by Larsen 1945: 66, n. 5, who refers to his unpublished doctoral thesis (Harvard 1927).
39
synodos and the boulé, because he was convinced that the Achaian League
had not taken the decisive step towards having a representative govern-
ment. He posited that the synodoi were the primary assemblies of govern-
ment (next to the boulé and the magistrates), and that the term boulé in
Polybius referred to the council; consequently, he believed that the
bouleutérìon was a council chamber. 40
This view, even though it previously met with some approval, has now
been abandoned by the majority of scholars.41 Larsen has attempted to
demonstrate, correctly, or so it seems, that the term boulé in Polybius
originally refers to the council.42 He supposes that the synodos, the princi-
pal assembly before 217 BCE, transformed itself over the following years into
a meeting of the boulé, thanks to a law passed during this period which
stipulated that henceforth the ordinary people would only be able to come
together in an ekklésia to discuss questions of war and alliance.43 Such a
reform could only strengthen the prerogatives of the boulé', the arena of its
authority soon became autonomous. From that time onwards, the boulé
regularly met four times a year according to a less rigid procedure which
now allowed the discussion of several subjects during any given meeting,
while the synklêtos was held to discuss a single one and specific item of
business.44
The administrative structure of the league

Aldo Ferrabino held that on the occasion of the military reform introduced
by Aratos in 217 BCE, 45 which resulted in three military units each tasked
with assuring the defense of a border (the Spartan, Eleian, and Aitolian
borders, respectively), the koinon was accordingly subdivided into three
distinct administrative units. In addition to the district of Patrai,
39
The most important evidence for this comes from Polyb. 29.23-25. After Aymard, the question was
picked up by Walbank (1957-1979: 3.406-412) and, on several occasions, by Larsen (1955: 75-85,
regulary assemblies = synodoi before 217 BCE; 86-105, synodoi = assemblies of the boulé after 217 BCE;
cf. also Larsen 1968: 165-188).
40
See Aymard 1938, 62-75; 92-95; 150-164.
41
As has already been observed by Larsen (1955:157-159), Aymard goes too far in asserting that when
Polybius (2.37.10) says that the Achaians have "the same magistrates, bouleutai, and dikastai",
bouleutai does not refer to the council but to the legislative assembly. Giovannini (1969a: 1-17)
continues to support the position of Aymard, but cf. the responses of Larsen 1972: 178-185 and
Walbank 1970: 129-143.
42
Larsen 1955: 77,170-171; Larsen 1968:156-188.
43
See Larsen 1972:178-185; also Giovaninni 1969 and Walbank 1970.
44
See Larsen 1955: 76-77 and 92-93; Walbank 1957-1979: 3404; Funke 1994:130.
45
Referenced in Polyb. 5.92.7-10; cf. Ferrabino 1921: 297-301.
attested in an inscription of Magnesia on the Meander from c. 208

BCE {I.Magnesia 39), Ferrabino recognized a second district, that of
Megalopolis. Thomas Corsten (1999:166-177) adopted this theory, basing
it on the list of nomographoi from Epidauros which, according to him,
attests a subdivision of Achaia into five districts. Corsten, however, argued
that the establishment of Ferrabino's three districts occurred only in 207
BCE as a consequence of the military reforms of Philopoimen. 4 The
available evidence does not allow for an obvious conclusion between
both positions. 47 If such subdivisions did in fact exist in one form or
another, it does not seem to have impacted (unlike, for example, in the
Boiotian League) the selection process of the representatives of member-
cities in various federal bodies. The lists of Achaian nomographoi, the
earliest of which from Epidauros dates to the period 210—207 BCE 48 and
the latest from Aigion in 182 BCE onwards,49 lead us to believe that the
individual cities of Achaia selected and sent delegates to various federal
institutions, rather than the administrative districts.50
These documents, on the other hand, clearly demonstrate that the
number of officials sent by the member-cities of the league was incon-
sistent: large cities provided three, mid-sized poleis two, and small com-
munities one nomographos, respectively. Despite some uncertainties (for
instance how the various member-states were chosen for representation51),
the argument in favor of proportional representation is quite strong, as is
acknowledged by many.52 While the absence of certain large cities remains
puzzling, the absence of small cities can be better explained. The idea that
they were represented alternately is a plausible hypothesis in the sense that
we have similar situations attested in other confederations. Indeed, small
neighboring cities, in Lykia and in Boiotia, could be represented on an
alternating basis in federal structures, and they could equally make their
46
See also Aymard 1938: 302-307; Errington 1969: 63-64; Anderson 1967:104-105.
47
For my own reservations regarding the existence of districts in Achaia, see Rizakis 2003: 202-206.
48
IG rv.P 73; cf. Lehmann 1983: 245-251; 2001: 82-89; Gschnitzer 1985.
49
Rizakis 2008a: 168-170, no. 116.
50
See Rizakis 2003: 102-107. We might also postulate a role of districts in military affairs as well as
matters of taxation, but this has not yet been proven.
51
In the earliest list certain cities are not represented at all (Aigina, Corinth, Megara, as well as the cities
of central Arkadia and of the south, except Megalopolis). Gschnitzer (1985) argued that, even though
the small cities are not necessarily represented, the large cities must be present, and thus we must ask
ourselves if their absence calls into question their membership in the league at the time of the
inscription. Lehmann (1983), however, demonstrated that Mantineia, even though absent from the
list, was a member in its own right with a significant population at the time when the text was
composed.
52
E.g., Lehmann 1983: 249; Gschnitzer 1985; Rizakis 2003.
contributions to the league in the form of money or the dispatch of

troops.53 The idea that a similar system also existed in Achaia is not
unreasonable.
The boulé was by its very nature a deliberating body, composed, in
various confederations, of delegates from members who were represented
either directly or proportionally to their population. Councils of propor-
tional representation are attested for Aitolia, Boiotia, and possibly
Arkadia,54 in later periods also in Thessaly and Lykia. The latter case is
the most interesting, given the resemblance between its institutions and
those of Achaia. In fact, Strabo (14.14.3) informs us that in Lykia twenty-
eight cities had the right to vote in federal affairs. These votes were then
allocated according to the importance or population of the city, with
large cities having three votes, mid-sized two, and the least important
cities one vote.55 A system of proportional representation in the council of
the Achaian League, as in Lykia, is equally probable. For the college of
nomographai, at least, such a scheme appears to have been in place.5 If
this is indeed the case, then it would confirm Achaia's role as the institu-
tional 'parent' organization, as it were, of Lykia - indeed, the
Achaian League might have served as a template for the Lykian League,
whose emergence is usually dated to the beginning of the second
century BCE. 57
Thanks to the lists of nomographoi the mode of representation and the
quota entidement of each of the member-cities are fairly well attested today,
but we still do not know the total number of city delegates in the council.
Their number must have varied from one period to another and will have hit
its peak in the second century BCE when the league was at its greatest extent.
By means of comparison, the Achaian council was probably more extensive
than its Aitolian counterpart, which counted over 550 members, or the
synedrion of the Thessalian League, which numbered 334.5 But evaluating
53
Moretti 1962: 204-206. Some small cities might have been admitted to the Lykian koinon without a
vote in the synedrion (Moretti 1962:206-207). We do not know whether a similar situation existed in
Achaia in which the citizens of certain cities (e.g., Ascheion), who apparently were not part of the
League, nonetheless used the ethnic Achates (see Rizakis 1995: nos. 597; 598; 605; 659; 66811).
54
Larsen 1955: 68-75.
55
See Chapter 22 by Ralf Behrwald below. See also Troxell 1982; Behrwald 2000; Knoepfler, 2013a.
56
It is difficult to believe that the large cities of the league would have accepted being represented in the
various federal bodies in the same manner as all other poleis, although such an equal representation
cannot be dismissed explicitly, especially in the early history of the league, when twelve core cities -
"equal in their mediocrity" (Plut. Amt. I L I ) - comprised the koinon.
57
More precisely after 189 BCE: see the detailed discussion and relevant bibliography in Knoepfler,
2013a.
58
Liv. 45.28.7 (Aitolia). Thessaly: IGix.2 261 and Liv. 34.51.6 on corresponding census qualifications.
the number of delegates from member-cities is practically impossible for

Achaia for lack of relevant documentary evidence.59
Division of power between the local level and the federal center
Greek federalism is characterized by a duality of identity and a duality of
political power between the federal and the local level, although the dividing
line between the two is not always clear. Member-states maintained their
own distinct identity as autonomous and distinct juridical and political
entities because they preserved their respective political institutions, admin-
istrations, coinages, legal processes, and local constitutions {politeiai). If the
Achaian League, as argued by Aymard, was the master of all affairs which
were of common concern (most notably, external relations, the army and
navy), and the league exacted financial and military contributions, then the
members possessed a fair amount of autonomy and freedom of action that
was not necessarily limited to the sphere of culture (e.g., the organization of
cults, athletic competitions, etc). ° Members might have been hindered to
engage direcdy in relations with the outside world, but the idea of propor-
tional representation in the main bodies of the league provided for an
effective integration into the koinon. Cities could also make their voices
heard in the primary assembly (synklêtos, in which the most pressing decisions
were made by vote according to city) and during regular meetings of the boulé
{synodoi), in which decisions were made by the city delegates. The stratêgos,
the supreme magistrate of the union, was not able to make any important
decision without the approval of the popular assembly - in other words,
without the support of the member-states. In this sense, it would seem fitting
to characterize the league as a true sympoliteia.
Conflict resolution and arbitration

One of the arguments used by Polybius to show that the Achaian League
had succeeded in unifying the Péloponnèse is that the Achaians had
magistrates, councilors, and judges who were common to all members. x
The historian mentions judges, dikastai, on various occasions, who charged
59
Note that Eumenes offered 720 talents to the Achaians during the synodos of 185 BCE to be used so
"that they might lend it out and spend the interest in paying the members of the Achaian assembly
during its session" (Polyb. 22.7.3). But it seems impossible to conclude the number of representatives
from this sum.
60
The limitations to this autonomy are outlined by Aymard 1938:166; cf. also Giovaninni 1971.
61
In general, see the account by Rizakis 2008b; cf. Luraghi and Magnetto 2012: 537-544.
magistrates and, if they were found guilty, either imposed a fine or con-
demned them to death. 2 They were also responsible for hearing cases of
treason, but the judges' powers were neither permanent nor clearly
defined. 3 The assemblies could on occasion transform themselves into
tribunals and punish citizens believed to be guilty with either exile or
death; 4 the surviving judgements (four in total) all concern cases of high
treason, 5 and this is certainly not a coincidence. Whatever the specific case
may be, the most important observation to be drawn from this is that the
federal assemblies also possessed judicial authority.
In addition to Polybius, epigraphic evidence also attests to a large number
of conflicts, either between member-states and the central government, or
among member-states themselves. 7 Most of those conflicts clustered around
local border disputes, which are well attested in a series of epigraphic
documents (collected by Harter-Uipopuu 1998). The recent discovery of a
rich inscription from Messene adds to this picture. The text, which concerns
an ongoing territorial dispute between Messene and Megalopolis, allows us
to shed new light on the role of the Achaian League as arbitrator in internal
disputes between its members. 8 Before we turn to the details of the inscrip-
tion, it is imperative to understand the general oudine of conflict resolution
within the league. But this is a difficult endeavor.
Aymard (1938: 166-169) believed that the league (i.e., the assembly)
mediated in cases of disagreement between its member-states and assigned
arbitrators, if it did not judge the issue itself. 9 In particular, he rejected the
view that such disputes were mediated by judges from cities which could,
but did not necessarily have to be, a member of the Achaian League. In this
vein, prior to Aymard, it was conjectured that if the disputing parties were
to seek the mediation from an outside city, the approval from federal
authorities was required to take this course of action. 70 BCaja Harter-
Uibopuu presented a more nuanced interpretation of this necessary pre-
requisite to obtain league approval. She argues that we cannot speak of a
mandatory arbitration by federal authorities and that, in short, the league's
Polyb. 38.18.2-3: death penalty for a hypostratêgos; cf. Paus. 7.13.5: fine of 50 talents imposed on a
stratego*. In the case of ambassadors, the trial was held before dikastai: Polyb. 38.18.3.
3
See Aymard 1938: 183; Larsen 1968: 236-237.
64
Examples are listed in Aymard 1938:182, n. 4 and 183, n. 1; Larsen 1968: 237.
65
See Aymard 1938: 183 n. 1.
All relevant citations are assembled by Aymard 1938: 183 nn. 3 and 4.
67
See Rizakis 2008b; Harter-Uibopuu 1998.
68
See Themelis 2008; Arnaoutoglou 2009/10; Luraghi and Magnetto 2012.
69
IG VII 189 lines 24fr. SIG3 471 = IG rv 2.1 71, lines 4-5 and 9-10.
70
E.g. Raeder 1912: 213-236.
role as arbitrational body cannot be proven altogether.71 This is not to say

that the league played no role in the realm of arbitration; Aymard was not
mistaken here. Its judiciary role is evident, for instance, in a conflict
between Corinth and Epidauros in 242/1 BCE, which was judged by a
jury of 181 judges from Megara, "according to the judgement of the
Achaians."72 The majority of known examples reveal that the league was
able to intervene when a member-state made an explicit request for
arbitration.73 If the league itself did not pronounce judgement in the
matter, it was referred to a federal commission, composed of judges from
a city that was a league member or a "foreign" city. Numerous examples
indicate that member-states were able to circumvent federal authorities by
calling on an outside court to judge their case; an example of this is the
conflict between Epidauros and Hermione that was referred to six Milesian
judges. 74 Unfortunately, the document does not allow us to conclude
whether or not the league played a part in the preliminary phase of the
conflict's resolution.
This ambiguity has now been clarified thanks to the new inscription
from Messene which dates to the late 180s BCE. The document demon-
strates that the league's authorities were capable of playing a role in the
process of arbitration.75 It was the league which initiated the arbitration
process, in response to an official demand made by the Megalopolitans
during a synodos (lines 2-11). The case was then judged by an ad hoc
commission composed of seventeen hagemones who were probably mem-
bers of the league's political elite (lines 11-43).76 The document next turns
to a new phase of the dispute which is arbitrated by a prominent member of
the Achaian League, Aigion (lines 43-64). The final stage is marked by a
lawsuit of the Messenians which was presented to a panel of judges from
Miletos, whose arbitration represents the last chapter in the dispute (lines
71
Harter-Uibopuu 1998:129; for a similar situation in Aitolia, see Rzepka 2006: 74-92 and 96-97.
72
/ G r v 2 71 = Harter-Uibopuu 1998: no. 3, lines 9-10. According to Arnaoutoglou 2009/10:189 (and
n. 26), this expression should be understood as "the decision of the {synodos of the) Achaians about
the dispute resolution procedure."
73 74
See Moretti 1967:131. See Ager 1996: no. 63.
75
See Arnaoutoglou 2009/10:189. In other sources, various references to the intervening capacities of
federal authorities in the mechanism of conflict resolution among league members survive: see
Harter-Uibopuu 1998: nos. 3, 5, and 9. See also SIC? 66$, lines 13-15 (judgement of a commission
concerning a disagreement between Sparta and the league). Other instances of arbitration that
included at least one judge from the Achaian League: Harter-Uibopuu 1998: nos. 2 and 4.
76
They are possibly identical with those who Aristainos, stratêgos of the confederation, describes as the
principes Achaeorum (Liv. 32.21.1); see Aymard 1938: 328. These principes might be the most
important magistrates of the league. The term is used by Livy in an Aitolian context to refer to
either the supreme magistrates in office or members of the political elite, including influential
persons who had never held a magistracy. See Rzepka 2006: 112-116 and 121.
65-78, 78-84). Although the latter cases were judged by non-federal bodies
(the city of Aigion and a group of Milesian jurors), the league seems to have
retained a supervisory role during the process, as indicated by the reference
to federal damiorgoi. The damiorgoi intervened during the second arbitra-
tion, as they were in charge of collecting the documents produced by the
legal opponents at an earlier point in the process (line 64).77 Similarly,
during the third arbitration - the one involving the six Milesian judges -
the damiorgoi received the legal charges against the Messenians and
brought the issue before the Milesian judges who finally made their verdict
(lines 75-79).?8
The inscription informs us that the federal damiorgoi were also involved in
the administration of justice. They received the legal challenge following the
decision of a synodos and subsequently referred it to a commission that was
capable of considering the issue and arriving at a judgement; elsewhere, they
had the quasi-judiciary duty of imposing a monetary sanction on recalcitrant
litigants who did not wish to abide by the procedure of the resolution.79
Thus, when the Messenians refused to participate in the process of selecting
the third court of arbitration because they considered the case closed, the
damiorgoi imposed a fine on them. It appears, then, that different procedures
existed for setding various disputes in the Achaian League, as is indicated by
the rich variety of procedures in the Messenian inscription. °
In conclusion we are able to say that the document of Messenia, beyond
the numerous details and nuances it provides for our understanding of the
judicial procedures in the Achaian League, also sheds light on the nature of
federalism in ancient Greece in general. The document confirms that the
cities of the Achaian League enjoyed a high degree of political independence,
a verdict which also applies to many other leagues. It thus teaches us that
federalism offered a much broader and indeed intriguing degree of auton-
omy and freedom to the members of a koinon than is commonly assumed.
77
On the damiorgoi, see Velighianni-Terzi 1977: 104-107; Harter-Uibopuu 1998: 68; Arnaoutoglou
2009/10: 190-191. For other examples of their engagement, Harter-Uibopuu 1998: no. 8 (between
182 and 167 BCE).
78 79
See Arnaoutoglou 2009/10: 189. See Arnaoutoglou 2009/10: 191.
80
See Arnaoutoglou 2009/10:190.
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FEDERALISM IN GREEK

HANS BECK AND PETER FUNKE

i. An introduction to federalism in Greek antiquity

2. Federalism and ethnicity

3. The community of the Hellenes

4. Akarnania and the Akarnanian League

5. Aitolia and the Aitolian League

6. The Achaian League

7. Boiotia and the Boiotian Leagues

8. The Euboian League - an 'irregular' koinon?

9. The Lokrians and their federal leagues

io. Phokis 199

11. Microfederalism in Central Greece: the Dorians and Oitaians 222

12. T h e Thessalian League 231

13. T h e Arkadian Confederacy 250

14. Elis (with Akroria and Pisatis) 269

15. Traces of federalism in Messenia 285

16. Molossia and Epeiros 297

17. Federal Makedonia 319

18. T h e Chalkidike and the Chalkidians 341

20. Federalism o n Crete: T h e Cretan Koinon and the Koinon

21. T h e Italiote League and southern Italy 386

22. T h e Lykian League 403

23. Federalism in the Kyrena'ika? 419

24. Forerunners of federal states: collaboration and integration

The Achaian League

The political union of the Achaians and their dualistic identity

Xen. Hell. 4.6.1; see Merker 1989: 303-311; Moggi 2002:120.

The administrative structure of the league

attested in an inscription of Magnesia on the Meander from c. 208

contributions to the league in the form of money or the dispatch of

the number of delegates from member-cities is practically impossible for

Conflict resolution and arbitration

role as arbitrational body cannot be proven altogether.71 This is not to say

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Chamoux, F. 1953. Cyrène sous h monarchie des Battiades. Paris.

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Eckstein, F. 1969. ΑΝΑΘΗΜΑΤΑ. Studien zu den Weihgeschenken strengen Stih im

2008. Writing Greek Law. Cambridge.

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Kase, E. W., G. J. Szemler, P. W. Wallace, Ν. C. Wilkie. 1991. The Great Isthmus

Leiwo, M. 1995. Neapolitans a Study of Population and Language in Graeco-Roman

Daum, W. Kruse, E. Ochs, A. Schlegelmilch (eds.), Politische Bewegung und

Oikonomidou-Karamesini, M. 1984. "Χάλκινο νόμισμα των Ηπειρωτών άπό Tis

Papageorgiadou-Banis, C. 1993. "Koinon of the Keians? The Numismatic

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1998. "Keian Federations and Keian Coinage." Numismatic Chronicle 158:

Tracy, S. V. 2009. "An Athenian Decree of the Year of Nikophemos (361/0)." In

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