The Ecclesiazusae

“The Ecclesiazusae,” translated into English as Assemblywomen, is a comedy written in 391 BCE by the classical Greek playwright Aristophanes. The play poses a hypothetical government takeover in which the women of Athens overthrow its leaders and implement a communist reformation, banning private wealth and mandating equality of the sexes, the old, and those considered unattractive. “The Ecclesiazusae” utilizes sexual humor and absurd logic to criticize the Athenian government of Aristophanes’ time.

The play begins with an Athenian woman named Praxagora exiting a house on a street just before dawn. Dressed in a beard and men’s clothes, she leans on a cane and holds a lit lantern. A chorus of Athenian women emerges onto the stage in a procession, similarly dressed. To present as more masculine, the women have gotten tans and stopped shaving their body hair. Praxagora chastises one member of the chorus for bringing a basket of yarn, arguing that it will ruin their cover. As suspense builds, the women practice speaking as men before the Athenian assembly, making mistakes such as swearing to the female gods Persephone and Demeter rather than male ones such as Apollo. They also complain about their uncomfortable clothes and thirst.

Praxagora decides that only she can speak as a man to the assembly. She prepares a speech lambasting the corruption of Athens’ leaders, stating that they are selfish and anti-nationalist for using their power to start wars and lavishly enrich their lives. She demands that the male leaders relinquish control of the government to women, who are proven masters of the household domain. She argues that women are also intrinsically superior, being harder workers, more devoted to stability and tradition, and less susceptible to useless pursuits. She concludes that the woman-led government will not only better protect the soldiers, but also care for their immediate needs such as adequate food and pay. The chorus is impressed by Prexagora and plan how to pass as legitimate members of the voting party during the assembly at dawn. They leave for the assembly to obtain free food and pay.



Blepryrus, Praxagora’s husband, walks out of the house in Praxagora’s pajamas and slippers. An old man, he suffers from constipation and could not find his own clothes in the dark. He squats in the street, trying to relieve himself, when a neighbor arrives and the two both realize that their wives have left with their clothing. A man named Chremes returns from the assembly and encounters them. He explains that he went home hungry and unpaid because of the unusual number of pallid shoe-makers, by which he means the disguised women. He recalls the assembly, where Praxagora delivered a compelling speech where she argued that women are better at hiding secrets, returning borrowed possessions, restraining themselves from suing or eavesdropping on people, or trying to overthrow Athens’ democracy. Blepyrus agrees with all of these points. The men agree that it is pleasant to sleep in, but lament that they must now have sex in order to get breakfast.

The chorus reenters the street. Still in disguise, they try to return covertly from the assembly and replace their husbands’ clothes. Blepyrus has assumed Praxagora left to cheat on him, but catches her replacing his cloak. She states that she was helping a woman give birth and needed an extra layer for warmth. Blepyrus tells her about the morning’s assembly vote, and she fakes surprise, but then argues that it is a wise conclusion.

Praxagora then explicates the host of new laws that are being imposed on Athens. These include a ban on private wealth; equal pay for both sexes; and a minimum provided standard of living. She also argues that people will no longer require personal wealth due to the common fund, and that men and women can now have sex with whoever they want, as long as they first court the ugliest members of society. Children will be communally raised and will never know their fathers. She lists a few more quasi-communist laws from the assembly’s decision, a few of which contradict the seemingly altruistic sentiment, such as banning slaves from sleeping with free men.



In the following scene, Blepyrus’ neighbor lays his possessions in front of his house to give to the common fund. A character named the Selfish Man enters, chastising him for obeying the new laws. He believes that the decree will fail and states that he will only submit to it if everyone else does first. The Town Herald walks in, announcing a lavish feast for the city. The Selfish Man intends to go, but his neighbor argues that he is disqualified for refusing to donate to the common fund that funds the event. The Selfish Man privately resolves to both attend the feast and refuse to contribute.

In the next scene, a young woman waits for her lover, Epigenes, to come, encountering an old woman who is looking for a date. They begin to insult each other, and retreat into their homes just as Epigenes walks in, complaining about the new laws’ mandates about sex. He and the young woman state their desire for each other and the old woman interrupts them, citing the law that prioritizes sex with the elderly. As they quarrel, two more old women enter and pull Epigenes away despite his protests.

In the final scene, an intoxicated maid enters raving about the new legal system. At Praxagora’s request, she is seeking out Blepyrus to bring him to dinner. Blepyrus passes hanging onto two girls. They all go to the feast, and the chorus sings in praise.



“The Ecclesiazusae,” by satirizing the illogical patriarchal forces that govern Athenian society, poses an alternative women-led government and some improvements that would eventuate from it. Still, the system remains chaotic, ultimately falling short of a utopia. Aristophanes’ play argues that power struggles form and prevail in any society despite how idealistic it tries to be. Still, the play ultimately advocates for laws that are written with equal rights for all as their primary goal, suggesting that they will make progress towards social equity and citizens’ happiness.