Status of Slaves
The Greeks had many degrees of enslavement. There was a multitude of categories, ranging from free citizen to chattel slave, and including Penestae or helots, disenfranchised citizens, freedmen, bastards, and metics. The common ground was the deprivation of civic rights.
Moses Finley proposed a set of criteria for different degrees of enslavement:
-
- Right to own property
- Authority over the work of another
- Power of punishment over another
- Legal rights and duties (liability to arrest and/or arbitrary punishment, or to litigate)
- Familial rights and privileges (marriage, inheritance, etc.)
- Possibility of social mobility (manumission or emancipation, access to citizen rights)
- Religious rights and obligations
- Military rights and obligations (military service as servant, heavy or light soldier, or sailor)
Read more about this topic: Slavery In Ancient Greece
Famous quotes containing the words status of, status and/or slaves:
“What is clear is that Christianity directed increased attention to childhood. For the first time in history it seemed important to decide what the moral status of children was. In the midst of this sometimes excessive concern, a new sympathy for children was promoted. Sometimes this meant criticizing adults. . . . So far as parents were put on the defensive in this way, the beginning of the Christian era marks a revolution in the child’s status.”
—C. John Sommerville (20th century)
“[In early adolescence] she becomes acutely aware of herself as a being perceived by others, judged by others, though she herself is the harshest judge, quick to list her physical flaws, quick to undervalue and under-rate herself not only in terms of physical appearance but across a wide range of talents, capacities and even social status, whereas boys of the same age will cite their abilities, their talents and their social status pretty accurately.”
—Terri Apter (20th century)
“Analysis as an instrument of enlightenment and civilization is good, in so far as it shatters absurd convictions, acts as a solvent upon natural prejudices, and undermines authority; good, in other words, in that it sets free, refines, humanizes, makes slaves ripe for freedom. But it is bad, very bad, in so far as it stands in the way of action, cannot shape the vital forces, maims life at its roots. Analysis can be a very unappetizing affair, as much so as death.”
—Thomas Mann (1875–1955)