page_title: Slavery in ancient Greece
section_title: Slavery conditions
hierarchical_section_title: Slavery in ancient Greece / Slavery conditions
caption_attribution_description: English: Black youth with hands bound behing his back. Found in the Fayum, near Memphis, Egypt, bronze, 2nd–1st century BC. Français&#160;: Adolescent noir aux mains liées. Statuette en bronze trouvée dans la région du Fayoum, non loin de Memphis (Égypte), IIe ou Ier siècle av. J.-C.
context_page_description: Slavery was an accepted practice in ancient Greece, as in other societies of the time. Some Ancient Greek writers described slavery as natural and even necessary. This paradigm was notably questioned in Socratic dialogues; the Stoics produced the first recorded condemnation of slavery.
  The principal use of slaves was in agriculture, but they were also used in stone quarries or mines, and as domestic servants. Athens had the largest slave population, with as many as 80,000 in the 5th and 6th centuries BC, with an average of three or four slaves per household, except in poor families. Slaves were legally prohibited from participating in politics, which was reserved for citizens.
  Modern historiographical practice distinguishes between chattel slavery versus land-bonded groups such as the penestae of Thessaly or the Spartan helots, who were more like medieval serfs. The chattel slave is an individual deprived of liberty and forced to submit to an owner, who may buy, sell, or lease them like any other chattel.
  The academic study of slavery in ancient Greece is beset by significant methodological problems.
context_section_description: It is difficult to appreciate the condition of Greek slaves. According to Aristotle, the daily routine of slaves could be summed up in three words: "work, discipline, and feeding". Xenophon's advice is to treat slaves as domestic animals, that is to say punish disobedience and reward good behaviour. For his part, Aristotle prefers to see slaves treated as children and to use not only orders but also recommendations, as the slave is capable of understanding reasons when they are explained.
  Greek literature abounds with scenes of slaves being flogged; it was a means of forcing them to work, as were control of rations, clothing, and rest. This violence could be meted out by the master or the supervisor, who was possibly also a slave. Thus, at the beginning of Aristophanes' The Knights (4–5), two slaves complain of being "bruised and thrashed without respite" by their new supervisor. However, Aristophanes himself cites what is a typical old saw in ancient Greek comedy:
  "He also dismissed those slaves who kept on running off, or deceiving someone, or getting whipped. They were always led out crying, so one of their fellow slaves could mock the bruises and ask then: 'Oh you poor miserable fellow, what's happened to your skin? Surely a huge army of lashes from a whip has fallen down on you and laid waste your back?'"
  The condition of slaves varied very much according to their status; the mine slaves of Laureion and the pornai (brothel prostitutes) lived a particularly brutal existence, while public slaves, craftsmen, tradesmen and bankers enjoyed relative independence. In return for a fee (ἀποφορά / apophora) paid to their master, they could live and work alone. They could thus earn some money on the side, sometimes enough to purchase their freedom. Potential emancipation was indeed a powerful motivator, though the real scale of this is difficult to estimate.
  Ancient writers considered that Attic slaves enjoyed a "peculiarly happy lot": Pseudo-Xenophon deplores the liberties taken by Athenian slaves: "as for the slaves and Metics of Athens, they take the greatest licence; you cannot just strike them, and they do not step aside to give you free passage". This alleged good treatment did not prevent 20,000 Athenian slaves from running away at the end of the Peloponnesian War at the incitement of the Spartan garrison at Attica in Decelea. These were principally skilled artisans (kheirotekhnai), probably among the better-treated slaves, although some researchers believe them to be mainly workers of the mines of Laurion, whose conditions were infamously harsh. The title of a 4th-century comedy by Antiphanes, The Runaway-catcher (Δραπεταγωγός), suggests that slave flight was not uncommon.
  Conversely, there are no records of a large-scale Greek slave revolt comparable to that of Spartacus in Rome. It can probably be explained by the relative dispersion of Greek slaves, which would have prevented any large-scale planning. Slave revolts were rare, even in Rome. Individual acts of rebellion of slaves against their master, though scarce, are not unheard of; a judicial speech mentions the attempted murder of his master by a boy slave, not 12 years old.
caption: Black captive with tied hands, Ptolemaic Egypt, musée du Louvre
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