[*] There was probably next to no market for old women; old men in broken health would also be worthless. Boys and maids that were the right age for teaching a profitable trade would fetch the most.
[+] Xenophon, Memorabilia, ii. 5, § 2.
41. The Treatment of Slaves in Athens.—Once purchased, what is the condition of the average slave? If he is put in a factory, he probably has to work long hours on meager rations. He is lodged in a kind of kennel; his only respite is on the great religious holidays. He cannot contract valid marriage or enjoy any of the normal conditions of family life. Still his evil state is partially tempered by the fact that he has to work in constant association with free workmen, and he seems to be treated with a moderate amount of consideration and good camaraderie. On the whole he will have much less to complain of (if he is honest and industrious) than his successors in Imperial Rome.
In the household, conditions are on the whole better. Every Athenian citizen tries to have at least one slave, who, we must grant, may be a starving drudge of all work. The average gentleman perhaps counts ten to twenty as sufficient for his needs. We know of households of fifty. There must usually be a steward, a butler in charge of the storeroom or cellar, a marketing slave, a porter, a baker, a cook,[*] a nurse, perhaps several lady’s maids, the indispensable attendant for the master’s walks (a graceful, well-favored boy, if possible), the pedagogue for the children, and in really rich families, a groom, and a mule boy. It is the business of the mistress to see that all these creatures are kept busy and reasonably contented. If a slave is reconciled to his lot, honest, cheerful, industrious, his condition is not miserable. Athenian slaves are allowed a surprising amount of liberty, so most visitors to the city complain. A slave may be flogged most cruelly, but he cannot be put to death at the mere whim of his master. He cannot enter the gymnasium, or the public assembly; but he can visit the temples. As a humble member of the family he has a small part usually in the family sacrifices. But in any case he is subject to one grievous hardship: when his testimony is required in court he must be “put to the question” by torture. On the other hand, if his master has wronged him intolerably, he can take sanctuary at the Temple of Theseus, and claim the privilege of being sold to some new owner. A slave, too, has still another grievance which may be no less galling because it is sentimental. His name (given him arbitrarily perhaps by his master) is of a peculiar category, which at once brands him as a bondsman: Geta, Manes, Dromon, Sosias, Xanthias, Pyrrhias,—such names would be repudiated as an insult by a citizen.
[*] Who, however, could not be trusted to cook a formal dinner. For such purpose an expert must be hired.
42. Cruel and Kind Masters.—Slavery in Athens, as everywhere else, is largely dependent upon the character of the master; and most Athenian masters would not regard crude brutality as consistent with that love of elegance, harmony, and genteel deliberation which characterizes a well-born citizen. There do not lack masters who have the whip continually in their hands, who add to the raw stripes fetters and branding, and who make their slaves unceasingly miserable; but such masters are the exception, and public opinion does not praise them. Between the best Athenians and their slaves there is a genial, friendly relation, and the master will put up with a good deal of real impertinence, knowing that behind this forwardness there is an honest zeal for his interests.
Nevertheless the slave system of Athens is not commendable. It puts a stigma upon the glory of honest manual labor. It instills domineering, despotic habits into the owners, cringing subservience into the owned. Even if a slave becomes freed, he does not become an Athenian citizen; he is only a “metic,” a resident foreigner, and his old master, or some other Athenian, must be his patron and representative in every kind of legal business. It is a notorious fact that the mere state of slavery robs the victim of his self-respect and manhood. Nevertheless nobody dreams of abolishing slavery as an institution, and the Athenians, comparing themselves with other communities, pride themselves on the extreme humanity of their slave system.
43. The “City Slaves” of Athens.—A large number of nominal “slaves” in Athens differ from any of the creatures we have described. The community, no less than an individual, can own slaves just as it can own warships and temples. Athens owns “city slaves” (Demosioi) of several varieties. The clerks in the treasury office, and the checking officers at the public assemblies are slaves; so too are the less reputable public executioners and torturers; in the city mint there is another corps of slave workers, busy coining “Athena’s owls”—the silver drachmas and four-drachma pieces. But chiefest of all, the city owns its public police force. The “Scythians” they are called from their usual land of origin, or the “bowmen,” from their special weapon, which incidentally makes a convenient cudgel in a street brawl. There are 1200 of them, always at the disposal of the city magistrates. They patrol the town at night, arrest evil-doers, sustain law and order in the Agora, and especially enforce decorum, if the public assemblies or the jury courts become tumultuous. They have a special cantonment on the hill of Areopagus near the Acropolis. “Slaves” they are of course in name, and under a kind of military discipline; but they are highly privileged slaves. The security of the city may depend upon their loyal zeal. In times of war they are auxiliaries. Life in this police force cannot therefore be burdensome, and their position is envied by all the factory workers and the house servants.
Chapter VIII.
The Children.
44. The Desirability of Children in Athens.—Besides the oversight of the slaves the Athenian matron has naturally the care of the children. A childless home is one of the greatest of calamities. It means a solitary old age, and still worse, the dying out of the family and the worship of the family gods. There is just enough of the old superstitious “ancestor worship” left in Athens to make one shudder at the idea of leaving the “deified ancestor” without any descendants to keep up the simple sacrifices to their memory. Besides, public opinion condemns the childless home as not contributing to the perpetuation of the city. How Corinth, Thebes, or Sparta will rejoice, if it is plain that Athens is destroying herself by race suicide! So at least one son will be very welcome. His advent is a day of happiness for the father, of still greater satisfaction for the young mother.